the second death And so he makes death but two-fold one corporall in this world the other spirituall in the other world whose diuision we also willingly embrace The death of the body That death then whereof we meane to treate is the first or corporall death to wit that which doth separate the soule from the body and is euery where vsually knowne by the name of death For whatsoeuer we speake or reade of dying as well in the diuine bookes of the Bible as in humane Writers it is for the most part to be vnderstood of this kinde of death This death is also chiefly feared of men and causeth them to bee troubled maketh them faint-hearted and vnconstant and vpon occasion of any euill rumour fearefull Yea that wise Naturalist Aristotle was of opinion Eth. 3. that of all things there is nothing more terrible then death The aduantage of them that doe not feare death If then this death be the most terrible thing in the world how happy is he that is released from the feare of it Yea verily wherwith can the world make him to tremble that contemnes the very vttermost of her power If hee liue in a Citie infected with the plague if hee dwell in a Country flaming with warre if he trauell in danger of theeues or if a tempest at sea ouertake him his spirits are not daunted nor his senses benum'd Hee hath the more rest and yet neuer the more danger Yea rather the lesse because a man that is affrighted by his very frights may bring some sicknesse vpon himselfe and so consequently death But such a resolute man is certaine that come the worst nothing can be exacted of him beyond his life which hee oweth and is willing to surrender where and when it shall please God If hee be called of God to a Souldier condition he fighteth boldly for the defence of his Country Yea certainely hee that oft-times through a cowardly feare would loose the field by this his couragious resolution putteth his enemie to flight Thus is euen our life sometimes lengthened by this willingnesse to dye Besides if such a one liue by enuious persons or vnder tyrannizing Princes he shall not neede to flatter nor to faine against his conscience He is not astonisht though they threaten to slay his body for hee knowes that it must dye whether they threaten him or no. Yea if they put him to death he knowes that they euen then bereaue themselues of power to torment him any farther And is not this a great liberty and worthy to be sought after whereas on the contrary how miserable is that man that is continually encumbred with feare and that not for some thing that hee may hope or chance to escape but for that which vndoubtedly may yea must sometime befall him Truly such a one walkes throughout the course of his life in a continuall flight farre worse then death it selfe The diuision of the Treatise Well then for the better ouercomming of this feare wee will assay for to vnmaske death and disrobe it of all terrible apparition that so wee may behold it naked and in his owne nature And first wee shall endeauour by foure naturall reasons and then by foure other obseruations to demonstrate that it hath nothing in it selfe that should be terrible vnto vs. And secondly proceeding we hope likewise in a foure-fold discourse manifestly to shew that to those that know how to arme themselues against it death is altogether profitable and consequently worthy to bee desired This death then 1 Reason though it be one of the twinnes which together by sin entred into the world Death is not bad Rom. 5.12 yet doth it in no manner of wayes resemble in iniquity the spirituall death its sister For though this death doe vtterly slay the body and the other doth not kill the soule but casts it into a miserable life yet is it better to dye by the first then to liue in the second Yea by meanes of this obtaine wee this benefit and profit that at the last it doth free vs from this toyle-some life to which God since the fall of man hath heere on earth condemned all mankinde In the which were it not that this death preuenteth it wee should continually remaine For this cause then as also for that God doth send it as well to his children whom he loueth as to his enemies whom he hateth it cannot in its owne nature be euill Howbeit God doth diuersly addresse it vnto vs. For the wicked hee consumes in his wrath Eccl. 45.19 as vnworthy of this temporall life But the godly hee takes away in his mercy and peace as esteeming them worthy of a better life 2 Reg. 22.20 And thus is death vnto the Reprobates a passage vnto eternall misery but to the Righteous vnto eternall life Ioh. 5.24 Euen as a Master thrusteth his disobedient seruant out of dores to deliuer him vnto the Iaylor and le ts forth his obedient to set him at liberty for euer Yet is it one and the same doore that both passe thorow Who then will terme this doore or this death euill If death in it selfe be not euill then from it directly no euill can bee expected Let this then be the first reason wherefore we neede not feare death But some may heere object that it is the occasion of this euill that wee by meanes of it loose this temporall life which is sweet to euery one But in sooth for vs to pay that we owe may not bee termed any losse vnto vs. And who knoweth not the condition of this life All things which by birth haue a beginning haue an end by death Whosoeuer therefore feareth the end must not desire the beginning Our life is like vnto a candle if wee desire it to giue light in lightning it must burne and burning draw and come to an end If the Sunne would not descend it must not ascend For the same course that causeth it to ascend causeth it to descend euen so doth this life conduct vs to death And who then can say this life is good and death euill Certainly whatsoeuer is spoken against death opposes life which is the cause of death Epictetus his saying is good Death saith hee is not frightfull but the feare of death Ar. 2. â— and to dye is not ill but to dye shamefully Hence Socrates 2 Reason Death Naturall when tydings was brought vnto him that the Gouernours of Athens had condemned him to dye And so hath Nature them A poph Eras 4. said hee without any farther alteration He knew well that it was no lesse naturall to dye then to liue And this shall be the second reason wherfore death is not to be feared All flesh we read in Ecclesiasticus waxeth old as a garment Eccl. 14.18 for the decree from the beginning is thou shalt dye the death As of the greene leaues vpon a thicke tree some fall and
neuer had loued them Abraham himselfe once being dead remembers vs not Esay 63 1â— and Israel knowes vs no more Wee likewise doe not know nor remember while we sleepe our friends nor our dayly recreations yet is there no body therefore that shunnes his sleepe or flyes from his bed And wherefore then for that respect should wee feare death which bereaues vs no more of all these things then our dayly sleepe is wont to doe One Demetrius could boldly say What desirest thou O Lord Sen. de prouâ—d wilt thou haue my children behâ—ld there they bee wilt thou haue any part of my body take it freely yet is it not much which I offer thee for ere long I shall be faine to forsake it all This was meruailous well said of a Heathen But the rich and righteous Iob went farther a great deale He shewed in deed what the other vttered in words He could see his Oxen his Camels with all his riches and estate yea his fonnes also in diuets manners perish altogether and yet couragiously say The Lord hath giuen the Lord hath taken Iob 1.21 blessed bee the name of the Lord. If then these men could so freely forgoe and misse their necessaries in this world where they yet might haue enioyed them shall we take it grieuously to be depriued of our pleasures when we shall be altogether vnfit to vse them Praise-worthy pleasure vnnecessary But if any man be loath to dye in regard of some commendable delight that he taketh in the gouernment of the Common-wealth or in the orderly education of his children hee must vnderstand that if GOD haue called him to the same he also best knoweth how long hee hath need of him And if it please him soone to quit and release him of his good care and to giue him a penny Math. 20.14 as well as them that haue borne the burthen of the whole day and the heat of the Sunne what reason hath he to complaine God can finde others more fit for this his seruice to whom we must giue place Elyas supposed he was left alone 1 Reg. 19.18 but God had left vnto himselfe yet seauen thousand in Israel whose knees had not bowed vnto Baal Concerning our children we must not thinke that their welfare totally depends on the life of their parents The parents bottle is soone empty and Ismael might haue dyed euen in his mothers presence if GOD had not prouided water for him It is hee that openeth his hand Psal 145.15 and satisfieth the desire of euery liuing thing Parents are but the second hand whereby God distributeth his gifts to his children They are the lanthorne through which his diuine care shines to the children take away the lanthorne and the light shines the clearer When the Ostridge forgets her egges Iob 39.15 the Lord doth breed them When the Rauen forsakes her young ones the Lord feedes them And when children loose their terrestiall father then is it that he termes himselfe a Father of the fatherlesse Psal 68.6 Therefore Epictetus was bold to say An. 3.24 That among the sonnes of men there were no Orphanes but that all haue a father who sufficiently prouides for them all continually And in another place Aâ— 1.9 If so be that it be of force enough to make any body â—iue securely and without reproach to be of Caesars kindred Will it not be sufficient to free vs from all sorrow and feare to haue God for a Creator for a Father for a Prouider Let vs put him in trust with our children and if after our departure we will doe them good let vs liue vprightly our selues and then none shall see our children begge their bread Psal 37.25 saith Dauid Bring them vnto Christ Math. 19.14 he will receiue them Iohn 14.18 and not leaue them Orphanes So that no delight nor no good care of this temporall life ought to make vs vnwilling to dye for in these respects no dying can make vs to inherit sorrowe 4. Obseruation concerning Iudgement Lastly there is another reason wherefore the greater yea the better part of men doe feare death Heb. â— 27 they know that it is appointed for euery one once to dye and after this comes Iudgement as it is written to the Hebrewes And this Iudgement is the thing that troubles them not knowing whether thereby they shall ascend to heauen or descend to hell Alas poore soules When as God by some naturall disease threatens them with death then they stand quaking and if a Coronell doth but promise a double pay or a Captaines place how many Souldiers altogether fearelesse are readie as we may see dayly euen to rush on death Not that this rashnesse is wisedome for Gods Iudgement deserues to be feared yea there is nothing more terrible in heauen nor on earth then it is For he thereby will seperate the sheepe from the goates preseruing the sheepe to all eternity and reiecting the goates for euer Death doth not make the Iudgement the heauier Yet notwithstanding we must know that our death neede not to cause this feare for it neither blesseth vs nor condemneth vs but euer leaues vs as it findes vs. The Axe being put to the roote of the tree Math. 3.16 doth not by hewing alter any whit the nature of the wood 1 Reg. 5.6 If it light on a thorne-bush it hewes downe thornes fit to make fire withall If it light on a Cedar tree it hewes downe Cedar wood fit for the building of the Temple of the Lord. The Butcher in killing doth not change goates into sheepe nor sheepe into goates In like manner death neither makes a man worse nor better it neither hinders nor farthers him in regard of Gods Iudgement It is but as a narrow gate as is fore-told through the which both sheepe and goates must passe Yet ought euery man chiefly to feare his latter end For which way the tree falleth Eccl. 11.3 there shall it lye But we must withall vnderstand that it falls commonly that way that it vsed to leane We ought then to take heede to this leaning as long as the tree continueth standing and to bend him that way that we desire he should fall For when the fall is approaching whether it be by axe storme or age it commeth commonly very suddainly Euen so it is with man All the dayes of his life he must striue to leane that way that hee lookes or wishes to lye For death when it comes strikes the blow in a moment And man commonly dyes as hee hath accustomed himselfe to liue And as hee dyes so shal he appeare in Iudgement Death indeede hath a sting to wit sinne but it stings vs not iust at our dying day but rather through the whole course of our life Therefore be not deceiued the Apostle Paul forewarneth Man shall reape noâ— as the sickle is which hastily or slowly cuts downe but as hee hath
And follow thus through death his fore-runne trace Then shall our end be happy for they will Direct vs through this dale to Sions bill Vt terror Mortis tibi sit victoria larvam Aspicias intus Moâ—s fera vita placens Abr. Bush Art Mag. A DESCRIPTION OF DEATH TO euery thing there is a set time Eccle. 3.1 a time to bee borne and a time to die saith Salomon And betweene the time of birth and of death there passed in the first ages sixe eight or perhaps ten hundreth yeares But since the time that mans sinne drew the deluge ouer the whole world Man borne of a woman hath but a short time saith Iob. Iob 14.1 Iacob said that his dayes were an hundreth and thirty yeares Gen. 47.9 and that hee had not attained to the dayes of his Fathers But our dayes saith Moses comming after him Psal 90.10 are but threescore yeares and tenne and at the highest fourescore Yet not one among fourescore times fourescore attaine vnto that age 2 Sam. 12.18 Dauids beloued childe neuer saw the eight day yea the life of some is ended before they bee borne But how well so euer we are deliuered out of our mothers wombe yet hauing taken shipping in this world we still sayle towards our end And whether wee be fewe or many dayes by the way death is our last port vnto it we are all bound and at it must euery one arriue Now what man doth euer commit himselfe to Sea and doth not first furnish himselfe with necessary prouision against all vnexpected tempests How much the more then ought we to furnish our selues against the stormes of death which euery one of vs must certainly looke for hee that intends but a iourney by land enquires for the most commodious way And doe wee thinke to performe our iourney from Heauen to earth without any trouble or forecast at all This is a lamentable carelesnesse For whosoeuer doth then first goe about to prepare himselfe to dye well when he feeles sicknesse vpon him or seeth death before his eyes is like to a Souldier that beginneth then to forge his weapons when hee beholds his enemies on the wall Wee ought to spend the whole course of our life on the meditation of death for hee certainly hath liued well who hath learned well to dye Prouident Ioseph gathered in the seauen yeares of plenty that which fed him and those that were with him in the seauen yeares of famine Gen. 41.43 In like manner ought wee in our youth and health to make prouision of that Spirituall foode that may cherish vs towards our end when wee may chance to bee weake both in body and in minde Hee that is Lord of life and death open the eyes of our vnderstandings and endue vs with his Holy Spirit that hee may lighten and conduct our soules in and thorow the darknesse of death Hee I say that hath by dying ouercome death graunt that we may know it throughly to withstand it valiantly and hereafter as Souldiers vnder his banner happily vanquish it To treate hereof orderly The originall of Death we are first to know that God created not death Hee created the first man immortall in soule and body Zanch de Var. qual 4.1 so that hee might haue liued eternally had hee but obserued the will of his Creator Yet neuerthelesse hee also created him mortall so that hee might dye whensoeuer hee should transgresse the law of his Creator This appeares vnto vs by the words wherein GOD threatneth him on this manner In the day that thou eatest thereof Gen. 2.17 thou shalt surely die speaking of the forbidden tree of knowledge Wherefore Iesus the sonne of Sirach sayes that God himselfe made man from the beginning and left him in the hand of his owne counsell Eccl. 1â— 14.17 He set before him life and death sayes he and which hee liketh shall bee giuen him Now when Adam through the Serpents subtilty slighted this diuine warning hee straightwayes became lyable to death both in respect of his body which was dust Gen. 3.19 and shall returne to dust againe as also of his soule for through this sinne was hee adiudged to condemnation Rom. 5.16 And not hee onely but also all his posterity who all died in Adam 1 Cor. 15.22 as the Apostle teacheth So then this death as we may say was begot of the deuill brought into the world by sinne borne in Paradise the Mid-wife Eue the Nurse Adam It hath an abominable mother that mainely doth resist God It is lamentable of it selfe in respect that it is the fruit of our transgression It is ignominious because it is vnto vs as a brand of Gods wrath Yet is it not so abominable as the mother of it sinne it selfe because it doth execute Gods iust iudgement on vs slaying vs three manner of wayes whence it also may bee termed three-fold Death threefold First it killeth the body in separating the same from the spirit which is the life of it for the body without the spirit is dead saith Iames. This kinde of death is common vnto all men It assailes vs out of our owne nature or may be inflicted on vs by others And from this shall all men be freed at the generall resurrection Secondly it slayeth the soule by with-drawing the same from God her Creator Psal 36.9 who is the fountaine of life and from God her Redeemer Pro. 3.22 who is the life of our soule and the word of life This manner of death is also common vnto all those that walke as yet in Vanity and Blindnesse of heart Ioh. 1.11 It befalleth vs by meanes of our sinnes and trespasses Ephes 4.17 Ephes 2.1 And from this in this present life as many are freed Col. 2.13 as Christ hath quickned together with him and hath forgiuen them all their trespasses as the Apostle speaketh And this it is that Saint Iohn termes the first resurrection Thirdly it kills soule and body both together by excluding them both from the blisse of eternall life And of this kinde of death Christ saith If a man keepe my saying Ioh. 8.31 hee shall neuer see death Whereby the contrary is proued to wit that vnto them that do reiect the word of God this death shall befall and will come vpon them by the iust sentence which at the last day God shall pronounce against them Nor shall any of those whom it befalleth euer be released neither in this nor in the world to come These three sorts of dying are all comprehended by Christ in a speech of his where he saith Feare not them which kill the body Iohn 10.28 but are not able to kill the soule but feare him rather who is able to destroy both soule and body in hell Death twofold This hell Saint Iohn in his Reuelation at the last sees throwne into a lake of fire Reu. 20.15 and calls it
some growe so is the generation of flesh and blood One commeth to an end and another is borne Euery worke rotteth and consumeth away Yea to what end doth the corne spring vp into eares but to bee reaped And doth not euery lowe ebbe make way to a new flood Doth not euery day by declining giue time vnto the approaching night The same course of enterchange is likewise among men the precedent giues place vnto the future The Elements and all things composed of them are subiect vnto mutation yea the heauens themselues shall be dissolued and renewed 2 Pet 3.12 How then can a mortall body for euer remaine Being but a house of clay that is soone broke downe It comes vp like a flower and is soone cut downe Iob 14.2 Yea what is the life of this body 1 Chron 29.15 A shadow a winde Iob 7 7. a vapour that appeareth for a little Ioh. 4.14 and then vanisheth away saith holy writ As an arrowe once being shot continually flyeâ—h to the place where it must be fixed So man once being borne passeth without intermission vnto that end where hee must rest Yea we our selues if we obserue it are continually dying from the first day of our birth Our childhood dyed in vs when we became youthes Our youthfull age when wee grew to bee men The day present destroyeth the day past and euery present houre yea moment slayes that that is newly past yet doth not the absence of the time past hurt vs nor doe we bewaile it though euen now we want time Much lesse then if death at this instant should hurry vs away Should the want of the present time then procure any losse to vs when as the time of this world in no wise further can auaile vs. So that there is not any naturall reason why death should affright vs. No reason I say which is hence also apparent in that the antienter sort doe oftentimes more abhorre death then the younger where as reason rather requireth the contrary This desire therefore of delay in olde men springs onely out of an habituated loâ—e of these two friends soule and body the coniunction of the which the longer it lasteth the closer is their amity knit together to wit so long till they be sufficiently enformed that their separation can be no losse vnto them and no longer Yea nature it selfe directs all things to their end The fairest blosomes shee causeth freely to shed their pleasant leaues that the following cods may finde place These doth she also cause to shrinke together and split that the seede may fall out of them into the lap of the earth where it ought to be Wee our selues also haue a continuall naturall longing towards our end and wish though wee doe not obserue it that our dayes might hasten their course What is it else when as children long to be great those of middle growth to be married the married to see their children come to age yet is it certaine that how much the more we obtaine of thâ—se our wishes we approach the neerer to our end and yet we wish for it Yea farther who knowes not that fire at the last shall bring this world to an end yet is it so farre from terrifying vs that in signe of publique and generall ioy we are accustomed to kindle extraordinary great bonfires We haue also farre more desire to see mens decease then their birth No body râ—nnes forth for pleasure to see a woman in labour you will say the reason is because there is nothing therein but calamity and paine And what is there else where two fighting hurt one the other and yet who desires not to be a spectator Or if any by the Magistrates command must suffer a painefull deaâ—h what running is there to see it And who among vs would not take great delight if he could but securely behold it out of a windowe to see some-where a battell fought in the field The Romane Emperors who in foretimes knew well enough how to entice the people and to get their fauour did on feastiuall dayes present them with certaine hundred paires of Fencers which freely sported till that commonly one of each couple couered his standing with his dead body And on this sport for so they called it did the people sit gazing whole dayes without showe of wearinesse Yea it seemes that the same was first brought in by the Israelites when Abner and Ioah caused their Souldiers to sport together on this wisâ— 2 Sam. 2.14 Behold then how farre man euen beyond all decencie taketh pleasure in seeing the death of others when hee suffereth himselfe to be led by his naturall inclination So that to dye is not onely naturall but it seemes there is also a secret desire to behold the Tragedy of it Thirdly 3 Reason Death vniuersaâ—l to whom can any thing seeme terrible that presents it selfe dayly before his eyes What is more common among vs then Christnings and Burialls Haue euer any beene knowne of all that haue beene borne not to haue dyed Old young rich poore honest dishonest all â—read that path Gen. 4.8 Abel it may bee was slaine in his youth Gen. â— 27 and Methusalah liued welnigh a thousand yeares yet hee died also Exod. 14.8 The impious Egyptians were drowned in the red sea Gods people perished in the wildernes Poore Lazarus died Luk. 16.22 the rich man died also saith St. Luke Yea that mighty Ahasueros Est 1.1 who raigned ouer a hundred and seauen and twenty Prouinces that great Alexander the valiant Iulius Caesar who conquered the whole world haue all bin conquered by this death All things that are created as fire ayre water earth and all things compounded and ingendred of them are able to inflict death on vs. Anacreon the Poet was choaked with a grape kernell Pope Adrian the fourth with a flye Yea in our selues doth not the least disturbance of our blood oft end our liues Anger heat colde a fright doe the same I spare to speake of a plague which in the space of seauen or eight moneths hath deuoured in one Citie of London eight and thirty thousand Or a siedge which without and within the Towne of O oslend hath swept away more then a hundred thousand men in lesse then three yeares This we see and this we heare dayly and such like accidents fill the greater part of leaues in all manner of Chronicles and this will bee common as long as men shall inhabit the world Haue we not theÌ„ great reason so to accustome our selues to these common chances that we may not be affrighted by them But what doe I number men we see whole Cities destroyed That mighty Citie of Troy now giueth the Plow-man leaue to fâ—rrowe her Holy Ierusalem can hardly shew one stone on the other The Maiestie of Rome must now be guessed out of her Ruines Gen. 19.23 Yea a fire kindled in Canaan and burnt foure Cities together
with all the Inhabitants Annâ— 14â—1 A flood drowned in Holland threescore and twelue Villages with whole housholds inhabiâ—ing the same And shall we then for our selues bee so grieued whereas each of vs is but one silly man And yet aboue all 4 Reason Death is Gods will we haue no reason to disturbe our selues in that which is Gods will and pleasure Hee hath set a law to all his creatures which they must obay Psal 148.6 Immediatly after the Creation he spake to man and said Earth thou art and to earth thou shalt returne Gen. 3.9 Therefore well saith Salomon All liuing know that they shall dye Eccl. 9.5 When God onely saith Returne yee children of men singeth Moses they are carried away as with a flood Psal 90.3.5 as a sleepe and as grasse that is withered Feare not death saith the sonne of Sirach for remember that this is the sentence of the Lord ouer all flesh Eccl. 41.5 of them that goe before thee and of them that come after And why art thou against the pleasure of the most high Let it suffice vs to know that it is Gods commandement and that he is alwayes entirely good 1 Sam. 15.22 and that obedience to him is better then Sacrifice This is the fourth reason why wee ought not to shunne death Especially because though wee neuer so much shunne it yet cannot we escape it but must some time or other will we â—ill wee fall into its clawes If there be then a necessity what folly is it to wrastle against God and his ordinance It must needes bee easier quietly to walke towards our end then to suffer our selues to bee dragged to it by force And although we see the yeares of antient folkes sometimes prolonged and of the younger sort shortned or by misfortune as it may seeme cut off yet must we not therefore wrangle with our Creator about it as if it were contrary to reason and nature But say with Christ when hee thanked his father that hee reuealed to children that which he kept secret from the wise and prudent which seemes both to oppose nature and humane reason Euen so Father because it seemed good in thy sight Luk. 10.21 That then which is pleasing vnto him who is onely wise and good and our father also must needes seeme good vnto vs. He that hath brought vs into this world Selfe murther is vnlawfull not when it seemed good vnto us but when it pleased him hath also good reason to take vs from hence when it shall be so pleasing vnto him We are all his creatures and belong vnto him and euery one from him possesseth his body as a needfull and pretious pledge of his loue committed on trust vnto him for a while And although we must alwayes be ready to restore the same when the owner shall please to demand it yet in the meane while ought we not either carelesly to loose or vnthankfully to cast away this creature of God Although the Stoical Philosophers doe terme a mans killing of himselfe the opening of a doore through which euery one may freely out-runne the miseries of this life Lib. 3. Yet did Aristotle better consider this matter who shewes that the murthering of a mans selfe to eschew any calamity or sorrow doth not argue any valour but cowardise rather If God by many trialls here will haue vs trained to fortitude let vs then not resemble peeuish children who as soone as they are but chidden in their first Schoole runne presently whining out of dores Wee must shew our selues men and as valiant Souldiers stand on our guard in this world against all dangers As also continue constant in cold heat hunger thirst as long as it shall please our Generall to place vs there None of vs saith the Apostle liueth to himselfe Rom. 14.7 therefore whether wee liue or dye we are the Lords If all of vs then are the Lords it is a point of great iniustice for any of vs according to our owne will to kill himselfe Which sinne is therefore iustly deemed the more damnable for that the man that murdereth himselfe after the committing of the sin hath not any time of repentance It is our duty therefore wholy to referre the length of our life and did meanes of our death to the will of God that so in both wee may alwayes with a good conscience say vnto him Math. 6.10 Our Father thy will be done Yet many doe not shunne death in respect of dying but in respect of the condition wherevnto death bringeth them Let vs likewise therefore consider this their future estate foure manner of wayes and ponder each of them seuerally 1. Obseruation concerning the body First some feare the future misery of their body when it shal be separated from the soule We must to this purpose vnderstand that the dead in holy Writ are sometimes said to sleepe and sometimes to rest The one seemes to be in respect of the body the other of the soule Iob ioyneth them together wheÌ„ he wisheth that his mothers wombe had bin his tombe For now should I saith hee haue luine still Iob 3.13 and bene quiet I should haue slept then should I haue beene at rest And very fitly is the death of the body compared to sleepe for euen as man at euery finishing of the Sunnes compasse is subiect to this short sleepe euen so when his life hath compassed his course the long sleepe of death scases on him And as our bodies perceiue no vnquietnesse in the dayly sleepe in like manner shall they feele none in this long and last sleepe Hence Cato said very well Dist Cat. that sleepe is the image of death Apoph Eras Diogenes learned of Homer to call sleepe and death brothers If then they bee like the one to the other wee haue no reason to shunne the one more then the other And whosoeuer vnwillingly doth forgoe this body may well bee resembled vnto little children that are very loath to be vndrest that they might bee had to bed by times but being easily laide downe soone fall into a sweet sleepe If sleepe then be sweet to the body while wee sleepe and if a man sleâ—ping counts no time nor tells any houres but those wherein hee commit himselfe to sleepe and those wherein her doth awake what neede he to care how much â—â—n he spend in sleeping whether they he shall sleepe seauen houres in his bâ—d or seauen ages in his graue And whilest hee thus counes no time there remaines for him betweene death and sleepe no difference at all Wherfore then should he abhorre the one more then the other Now concâ—rning the corruption of our body it is an old saying the corruption of one thing Aristotle is the generation of another Our body is but changed againe into the same elements whereof it was at first created by GOD when by him a liuing breath was blowne into it
Which liuing soule keepes by force as it were these elements together But when the same by mâ—anes of the departure of the soule haue reobteined their former freedome then our body returnes to dust whence it was taken Gen. 3.19 according to Gods word and ordinance So that whatsoeuer in our composition we likewise had borrowed from the water ayre and fire returnes each to his owne element where it is well at rest and at home The Resurrection of the body But at the last day shall God cause the elements to surrender again the maâ—ter of our bodies and then as many as lye in the earth and sleepe Dan. 12.6 shall awake saith the Prophet not onely those that bâ—o predestinated to eternall life but euen those also which are ordained to eternall shame And although wee cannot comprehend how God shall finde distinguish and reforme our bodies yet neede wee not to doubt of his word Wee see dayly before our eyes many things come to passe incredible before they are expounded vnto vs. Would it not seeme vnpossible to any of vs to finde a man in a wood or way where no body euer had seene him walking Yet put but on a Beagle or Blood-hound and he by the sent onely will follow and finde his Master Againe shew the Copies of a hundred schoole boyes vnto al the wisest Philosophers in the world it will bee vnpossible for them to distinguish them Shewe them but vnto their Schoole-Master hee at the first sight will know euery ones proper hand In like manner let a golden bowle be cast amongst a hundred pound of melting brasse and as it will be equally disperced and mingled with the same will it not seeme vn o vs that haue no insight in that Art vnpossible to recouer the Cup againe out of the whole masse Giue it but an Alchymist he will soone extract your gold giue that then to the Goldsmith and you shall haue your Cup new cast as it was before If so be then that a skilfull man yea a beast can bring things o passe in this world which seeme vnpossible to the greater and wiser sort of men yea if wee our selues can transforme the dust of the earth sand and ashes into a goodly transparent glassie body Wee must needes expect more from God with whom all things are possible Math. 19.26 Hee that hath created the earth of nothing and vs of the earth who meeteth out heauen as Esay speaketh with his spanne Esay 40.12 within which our bodies remaine whether they be in the earth in the water or in the entrayles of beasts will easily finde know and re-establish all that which he once made and yet containes in the palme of his hand Let vs then freely be confident that the houre shall come Iob 5.29 in the which all that are in the graues shall come forth vnto the resurrection And as death is termed a sleepe so is the resurrection by the forenamed Prophet Dan. 12.2 fitly called an awaking Yet this resurrection will farre surpasse our dayly awaking out of sleepe for now we awake with a body that falls a sleepe againe but hereafter we shall rise with a body that neuer can dye any more for then sayes St. Paul the dead shall bee raised incorruptible 1 Cor. 15.51 So that wee may obserue that our bodies doe profit by death For first wee obtaine a long lasting ease and secondly an euerlasting life Whence it followeth that in regard of our bodies wee haue no cause at all to shunne death 2. Obseruation concerning the soule Secondly some feare that some damage may befall their soule by death which is altogether against reason The soule is not composed of such matter that is subiect vnto the power of death She is as a liuing spirit by God breathed into vs. And as the breaâ—h which men blowe out though it be no essentiall part of their lungs or members yet notwithstanding it retaineth a sauour of that breast that it came fâ—om Euen so doth our soule retaine that from the image of him who infused it in the body that it is thereby become an immortall spirit For of the immortality of it neuer was there doubt made by any liuing vnlesse by fooles By them sayes the booke of Wisedome the soules seeme to dye Wisd 3 2 4. and their departure is taken for miserie but their hope it full of immoâ—tality Yea the very soules of the vn beleeuers are not subiect to mortality as is manifested vnto vs by the soule of the rich man in the Gospell Luke 16.23 Eccl 12.7 This body sayes Salomon shall returne to the earth as it was and the spirit shall returne to God who gaue it to receiue his sentence either of reward or of punishment For otherwise if the reasonable soule perished with the body then should the most godly men who commonly must refraine the pleasures of this world and suffer for Gods cause contempt at the hand of Reprobates of all men become the most miserable 1 Cor. 15.19 Which could neither agree with Gods Mercy toward the good nor with his Iustice to the bad The soule therefore is to expect hereafter a day of account wherin oppressors shal be recoÌ„penced with tribulation 2 Thes 1.6 and to them that are troubled shall be a refreshing and rest For indeede the soule is the principall part of man Deut. 10.12 and therefore as well by Moses in the old Testament 1 Pet. 3.20 as by Peter in the new it is taken for the whole man But being seperated from this body will it be able to doe any thing This wee may in some sort conceiue in this life The soules selfe-consisting For when a mans spirit is busâ—ed in its owne worke that is in some kinde of meditation wee may presently perceiue that the lesse the bodily members yea his fiue senses are occupied the more earnester hee withdrawes himselfe to his cogitations Yea oft he will shut his very eyes that the receiuing of their obiects may not disturbe him We read that Archimedes his minde was so busied about humane Art Val. Max. 8.7 that the very Citie of Siraciâ—sa where he then abode was taken and he himselfe by the Enemie surprised before hee perceiued the least rumour thereof And St. Paul when the heauenly visions were reuealed vnto him hee was so farre from needing his bodily members thereunto 2 Cor 12.2 that he himselfe knew not whether he was in the body or out of the body And long time before this when God would teach Iacob Gen. 18.10 Abimelech Salomon Gen. 20.2 Ioseph and others 1 Reg 3.5 some matters of great moment Math. 2.13 did he not first let their bodies fall a sleepe Hee knew well enough that thine best helpe would but haue beene a hinderance to spirituall matters Doth not this shew vnto vs that the body is but to the soule as a clogge
assault of this death that we through the same may not passe into the second and euerlasting death But if so be that those which spent their time in buying and selling and other lawfull affaires were so consumed in GODS wrath what may others expect that spend euen their whole time in things vtterly vnlawfull If those missed the right way how shall these enter into that gate which leades vnto eternall life which is so straight Math. 7.13 that fewe there be that finde it Or doth a man in his extreamity thinke to find some precious thing which in his strong health hee neuer looked after Doth hee thinke after his departure Royally to be entertained by that King with whom in his life time hee neuer sought to be acquainted This is somewhat too late and chanceth very seldome Let no man therefore continue in his impietie in hope to conuert himselfe to God on his death-bed This presumption is the most dangerous poyson that the deuill can minister to any man We must learne out of the holy Scripture that he that all his life-time hath beene a thorne-Bush or a Thistle doth not vsually afterwards bring foorth Figges or Grapes And that the tree that bringeth not forth good fruits Math. 7.16.19 is hewen downe and cast into the fire Therefore let vs with Iesus Syrachs sonne while wee are yet young ere euer we goe astray Ecclus. 51.13 desire wisedom openly in our prayers Humble thy selfe saith hee also before thou be sicke and in the time of sinnes shew repentance Let nothing hinder thee to pay thy vowes in due time and deferre not vntill death to be iustified Before thou prayest Ecclus. 18.21 c. prepare thy selfe and be not as one that tempteth the Lord. For it will not auaile a man afterwards with Balaam to wish to dye the death of the Righteous Num. 25.10 who hath not before with Iacob endeauoured to leade the life of the righteous Therefore Isaiah warnes vs and sayes Seeke you the Lord while he may be found Isaiah 55.6 For that words be but winde is here a true prouerbe Not euery one saith the Iudge himselfe that saith vnto me Math. 7.21 Lord Lord shall enter into the Kingdome of heauen but hee that doth the will of my Father which is in heauen Wherefore it seemes we may sooner in Christian charity feare the end of a carelesse man that onely calls and prayes to GOD at his last houre then of a godly man who in his extreamity by reason of a burning Feauer dyeth in a raging phrensie But is there no hope then of a sinfull mans repentance towards the last period of his life Yes certainly and that out of the very words of the afore-named Iudge Hee doth not shut out all those that haue not done his Fathers will as if it were too late to doe it at the last houre but those onely which doe not the will of the Father which is in heauen pointing as with his gracious finger to this that it is neuer too late to doe his Fathers will And this is his will that the wicked forsake his way and the vnrighteous man his thoughts Isaiah 55.7 and that hee returne vnto the Lord. That is that by earnest repentance hee continually striue to attaine vnto sincere conuersion which consisteth in an vnfained loathing of our deparauâ—d nature and hatred of all our transgressions and euill lustes And withall an earnest longing to be by Christ our onely Sauiour receiued sanctified and iustified And lastly to haue a constant purpose to vse all meanes throughout the whole course of our life though it yet should last-an hundred yeares to obserue all occasions for keeping Gods commandements And that not for feare of that punishment which shall befall all transgressours but out of that meere loue and affection which like good children wee beare vnto our heauenly Father And then saith the Prophet Will God be mercifull vnto vs Ier. 1â— â— for with him is much forgiuenesse We must then follow the example of the valiant Champions and wrastlers in olde time who for many dayes together before hand caused their bodies to be rubbed annointed and exercised yea tyed themselues to a certaine strict course of dyet and then they presented themselues so prepared in the famous Olympian games to fight or wrastle in open view for honour In like manner must wee long afore prepare our soules couragiously to fight with Death at the appointed time that when it assaile vs it may not hurt vs. 2 Point The armes or sting of death But how may we secure our selues against it By two manner of meanes Wee must disarme it and arme our selues We must diligently enquire wherewithall it can hurt vs and hauing found it out seeke to bereaue it thereof The Philistims were subtill enough to giue Sampson no rest till they had vnderstood wherein his great strength consisted As soone as his Philistine darling heard that it consisted in his haire she presently plaid the Barber and cut it off Then was Sampson weake as another man saith the Scripture Iudg. 16.17 Now wherein the power of Death consisteth the Apostle hath shewed to vs to wit in the sting this is the dart wherewithall Death peirceth our soules 1 Cor. 15.56 And this sting faith he are our sinnes Whosoeuer then will deale prudently and prouidently must endeauour to bereaue Death of this sting Not when it comes to struggle with him and when hee lyes on his death-bed for then it stingeth too deepe But hee must doe this before it comes to assaile him The ancient Poets faigned Faith in Christ that Pallas the Goddesse of wisedome bore a shield that turned all those that gazed on it into stone But wee know that the holy Apostle Paul who was a seruant of the Sonne of God the true wisedome of his heauenly Father hath shewed vs the true shield Eph. 6.16 wherewith wee may bee able to quench all the fierie darts of the wicked to wit in trusting in Iesus Christ This faith then is termed and is really the right shield against which the force of the hellish sting of death shall not bee able to preuaile though it assaile vs with as much fury as may bee For to commence at the beginning when the first man through infidelity did transgresse his Creators ordinance hee with all his future Progenie lost the right of being termed the Sonne of God And so cast himselfe and vs all who resemble him in dayly disobedience out of Gods mercy into his eternall wrath Wherein we should also haue remained for euer had not the diuine wisedome otherwise prouided This alone hath deuised a remedie and hath ordained that the eternall Sonne of God as the fittest person in Trinity to restore man vnto his lost title of a Sonne should assume humane nature And this not onely that therein hee might yeeld perfect obedience vnto God but for this end chiefly that he
OF DEATH A TRVE DESCRIPTION And against it A good Preparation Together with A sweet Consolation for the suruiuing Mourners By IAMES COLE Merchant Printed at London by A. M. 1629. TO THE RIGHT Worthy his much respected friends Mr. Iohn Milleward Esquire one of the Captaines of this famous Cittie Mr. Iohn Awbrey Mr. Edmond Page Mâ— William Gillie Mr William Middelton and Mr Iohn Bludworth D. H. Merchant wisheth all happinesse in soule and body in this worâ—d and eteâ—nâ—ll glory and blisse in the world to come EXcuse mee I pray which am now the hand of my deceased friend that I commend these his Religious Instructions vnto your Patronages and Embracements The long time of your acquaintance honest mutuall traffique and former pious conuersation may iustly challenge it both of the Author and my selfe Yee often haue taken and built your credit on his word in your bought Wares which the effect hath confirmed to your profit Once more beleeue him and buy these his MeditatioÌ„s on his word the price is but your acceptance reading and application And if thus you will vse and trie these his last Marchandizes they will prooue vnto you of infinite worth and price for by them you shall obtaine that precious Pearle and hidden treasure of which the Gospell mentions It was your charitable Christian loue that accompanied his mortall body to his last home and it was his louing care here to direct those that followed him and others to the graue lest they should too long make their aboade with the Gaderenian among the tombes The graue is but a passage not a dwelling place It doth but preserue the pledge of our bodies vntill the day of resurrection Therefore those that truly follow deceased Christians follow them not onely vnto the dore of death and entrance of the graue but through death vnto life through the graue vnto heauen And lest death the way to life should seeme too terrible and rather affright from the way then inuite vnto it This our friend and charitable Author shewes and proues here that in respect of the body the soule the world the last Iudgement it properly is not to be feared And further to embolden the weake faith of a trembling Christian hee vnmaskes and vnarmes death hee so describes her and prepares our bodies to embrace her that death is no more death but victory no more the obiect of feare but desire Wherefore hauing thus farre set in a word the description of her description before you I dare no longer detaine you from the victory of her If you please but to follow either the prescription or example of this our louing friend through death vnto life through the graue vnto heauen J dare promise that you will attaine my wish all happinesse here and eternall glory hereafter Jn confidence whereof I rest London this 10. of Iune 1629. Your well-wishing friend DIERICK HOSTE In commendation of the Author and his Booke NOthing more sure to vs then once pale death to see Why then are we so blinde not once to thinke thereon What more vncertaine then when this our chance may be Why then goe we on still as if shee should touch none In seasonable time this Bookâ— is come to light To driue out of our hearts deaths feare and anguish still It is a Christian part t' instruct vs in the right How we may arme our selues against that feared ill For though at euery one grim death ne're leaues to ayme Yet in this Treatise small from her quite taken is Her sting Which iustly makes to tremble without blame But to vs that are Christs she brings eternall bliss O worthy Israelite thou hast spied out full well That this great Anakim cannot hinder at all To winne that Canaan of heau'n and there to dwell For IESVS CHRIST hath wrought that Giants great downefall How can we now reward thy loue O Author kinde Who in thy life time shun'dst mens praise from laud didst flie Thy pious vertuous life wee 'll euer beare in minde Which now the Lord hath crown'd with blisse eternally D. H. Of the zealous Author his much respected Vnkle and his comfortable Description SHall I reioyce because his Penne doth teach Vs how die and heauenly blisse to reach Or shall I mourne because to be our guide His worthy selfe he hath to vs denâ—â—d Longer on earth His words perswade beliefe Farther confirmance but augments our griefe His Booke suffu'd that pointing Mercurie He needed not to guid vs and to die His life wee wanted more that could vs tell That hee that liued godly should die well Yet what it was I dare not well set downe For feare his ashes modesty shâ—uld frowne But let them speake that comment on his name A man of pious learned vpright fame Whose words and deedes did so concurre in one That what he said t' was true t' was sure t was done Whose vertuous presence was so pretious deere That most did wish he still might haue beene heere But loe his liberall charity If thus His company was gratefull vnto vs He shewes vs how we may enioy it still And striues our wishes happier to fulfill Then we conceiue He cann't descend againe We must ascend and there by him remaine Thus while we enter his societie Ours will be Saints and Angels companie But lest wee should vnskilfull Pilgrims stray Not knowing how to goe which is the way Lest that our eyes waxe dim'd by sinfull slime That we perceiu'd not which way he did clime Behold in this good legacie of his He shewes vs the true way through death to blisse Lest we should feare th'aff ighting face of death And quake to heare the fare-well of our breath To his olde Mate he doth vnmaske the fiend Shewes her sting forcelesse prooues our foe our friend So that we bold mâ—y gaze her in the face And that we fear'd so much with ioy embrace She is no euill thing but naturall According to Gods will common to all The bodie 's but a sleepe it feeles no paine The soule dies not but mounts vnto the traine Of heauenly Saints Why should earths vanities Detaine vs from these happy glorious skies Or feare of iudgement by it we receiue A ioy which mortall minde cannot conceiue Therefore when sicknesse pale doth enter in By Gods command vsherd by in-bred sinne That messenger of death thy house befit Thy body soule and all to welcome it Thy selfe striue well to arme death to vnarme By shunning sinne with faith and feare no harme Repent and pray and to thy heauenly peace And certaine comfort will thy faith encrease So that death shall thy soule not terrifie But be to thee a wished victorie Which brings thee to a ioyfull Paradise Before the Lambe aboue the starrie skies There is our Author now and there doth shine Like a cleare starre our once Marchant-diuine There he 's in his reward If we desire To beare a pâ—rt in that celestiall quire Let vs these his directions embrace
tied to the legge Seneca hath well obserued how tedious this flesh is to our soule Sen. Now saith he doth the belly ake then the stomacke then the throat Now to there too much blood anon too little And the soule is in this body not as at home in her owne house but as a trauailer in an Inne The soule then is created to a higher degree to wit to liue at ease on high in her owne proper dwelling place Wherefore Maximus Tyrius saith very well Serm. 23. That which men call death is the beginning of immortality and the birth of a future life To wit when their bodies at their appointed time fall away and the soules ascend to their proper place and to their proper life So that this body is to the soule as the egge-shell is to the bird it must breake through it before it can flye into the open ayre Yea Cyrus the great Monarch could say that he alwayes beleeued Cic. desen That the soule being freed from the body then became both purt and wise And although we seeme vnwilling to for sake this body yet that must not breed any ill suspition in vs. At our birth wee seemed likewise loath to reâ—â—one out of our mothers wombe where we were weld and warme Yet now being borne and vsing all our members in the spations world who of vs would be willing to creepe into his mothers wombe againe In like in â—nner the soule once being sâ—â—d out of the cumbersome prison of the body will not desire to returne to the same againe For God hath so appointed three dwelling places for euery one of vs that a man by the two first may in some sort conceiue the third For as while he is in his mothers wombe hee hath nothing neere so much strength comelinesse pleasure and time there to remaine as after his birth he enioyeth on the face of the earth so cannot he obtaine or enioy that here on earth that may in any wise be compared son glory blisse and continuance to that which hee shall enioy when borne againe out of his owne body his soule shall be fetled on high in the heauens That which the most ancient Philosopher Hermes Trismegistus well conceiued Fr. Patr. Trismeg who dying could speake thus As yet haue I liued here as a stranger and one banished now I returne againe in health to my owne Country And when I presently being released from these fleshie bonds shall depart from you take heede you doe not mourne as if I were dead for I returne to the best and happiest Citie whither all Citizens shall come by the meanes of death God is there alone the highest Prince who will fill his Citizens with an infinite delight In respect whereof this that most account life may rather be called death then life If a Heathen could speake thus all Christians certainly must needes be voide of vnderstanding and euen dead while they liue that call in question the future life of the soule Yea this happy estate of the soule did so immeasurably possesse and strangely transport Cleombrotus Cicer. Tuse 1. after that hee had read somewhat concerning the same in Plato that to enioy the same as soone as possible might be he cast himselfe headlong into the Sea But zeale here conquered wisedome and by misusing good things brought forth bad effects Howbeit by this example well may wee shame those that without reason feare exceedingly the day of death whereas the day of our birth is but the beginning of a temporall life but our dying day is the beginning of an euerlasting life so that in respect of the soule death ought not to seeme terrible vnto vs. 3. Obseruation concerning carthly pleasures Some also shunne death because shee bereaues vs of all our earthly pleasures They are vnwilling to part with their honours riches delights their faithfull wife and deare friends as fearing that the want of them will be greeuous vnto them But let vs weigh this also in the ballance of reason Whosoeuer doth so esteeme earthly pleasures which Salomon proclaimed to be vanity of vanities that hee would rather chuse to stay here Eccl. 1.1 and liue in the same then remoue to enioy the heauenly may well be compared to one who because sometimes hee dreameth of pleasant things would rather sleepe continually then awake and enioy reall pleasures For it is certaine that as farre as the reall pleasures of this life excell those that appeare vnto vs in our dreames so much are the eternall future ioyes to bee preferred before the temporall and present The wisest Astronomers perswade vs Som. Scip. that if from the highest heauen wee should behold the Globe of the earth it would seeme no greater vnto vs then a starre now doth and we should esteeme it but as a point And shall we in this point yea in the very least corner of this point to wit that which wee inhabite take such pleasure and bee so fond of it that for the loue of it wee should forsake heauen and the pleasures thereof This world indeed was created for the vse of man but it is the proper habitation of beasts They haue no other home whether they liue or dye but it Whereas man is here with Iacob but as a Soiourner Gen. 47.9 Though hee possessed here with Dauid a whole Kingdome yet with him should he be termed but a stranger here Psal 119.19 Heauen is his Country that is prepared for him and the Angels to be their eternall dwelling place Phil. 3.10 There is his conuersation saith St. Paul Is it not then a direct beastlinesse so to be enamoured on these terrestriall things that for the loue of them we would rather remaine in the habitation of bruit beasts then remoue vnto the habitations of Angels Axiochus though he were an Heathen could before his death be instructed by Platoes reason Ar. Plat. that he did not depart out of this life vnto a death where he should be depriued of all things but toward that place where hee should enioy true goods and where hee should haue pleasures not mixed with this mortall body but pure and such as iustly deserue the name of Pleasures And is it not possible that this should be perswaded vnto vs who will beare the name of true beleeuers to the end that wee might long for it The forgetting of Pleasure But grant this earth to haue as many pleasures as is possible or as faithfull friends as wee could wish Yet shall wee not misse nor desire these things when we are dead Let vs not thinke that our bodies can dye and yet then liue Being dead we shall not haue any members nor eyes nor smell nor taste to vse these things nor any minde to desire them What discommodity then will it be to be without those things which we know not neede not nor wish not for Our wife and children will then moue vs no more then if wee
sowed whether it be corruption Gal. 6.7 or euerlasting life If so be then that any one feares that heauenly Iudge by whom the dead are Iudged according to their workes Apoc. 2â— 1â— what is this to death To sowe and to worke are properties of life not of death and therefore ought euery one to tremble at his life not at his death Yet may some say it is naturall with Adam in Paradise for a man to hide himselfe so long as he can from Gods voyce It may be naturall but it is not auaileable For first we cannot by running so out-runne death but that it will ouer-take vs. Secondly though wee could here on earth prolong our life some fourty or fifty yeares yet it were but to small purpose Though a man liue sayes Syrachs sonne a hundred yeares Ecclus. 18.6 it is but as a drop of water vnto the sea and a grauell stone in comparison of the sand so are a thousand yeares to the day of eternity Therefore Iacob called his dayes of a hundred and thirty yeares Gen. 47. fewe and euill Thirdly the longer a worldling who chiefly dreads death with vexation shunnes it he doth not onely the longer liue here in paine but the more also he encreaseth the number of his sins and consequently drawes on him the fearefuller Iudgement Yea the burthen of dayly sinnes doth so graciously ouer-load the consciences of godly men that it euen makes them weary of this life and causeth them with St. Paul to cry out Miserable man that I am Rom. 7.14 who shall release me of this body of death But if any man shunne death and feareth the Iudgement as desirous of further time to amend his life hereafter let such an one know that he that deferres his amendment may as well growe worse aâ— better The first world obtain'd of God a hundred and twenty yeares toward their conuersion yet it nothing auayled them they were almost all drowned in the floud Gen. 6.3 Yea Enoch in the meane while he walked before God Gen. 5.24 God tooke him and hee was seene no more saith Moses lest that wickednesse should alter his vnderstanding or deceit beguile his soule sayes the booke of Wisedome So that the taking away of Enoch out of this world was a more certaine way for him to auoyde the fiercenesse of Gods Iudgement then if he had liued longer in danger of being misled Thus wee see then that death cannot be any hinderance vnto vs at the day of Iudgement and that in that respect wee haue no reason to feare it Seeing then that death is naturall and generall Conclusion and according to the will of God seeing that of its owne nature it can hurt vs neither in soule nor in body nor will suffer vs to long after terrestriall things nor shall be any hinderance vnto vs at the day of Iudgement We suppose that it is hereby sufficiently demonstrated that by nature it is not euill nor can any way preiudice vs. Therefore ought wee more to shunne the feare of death then death it selfe For once more and for the last to vse the words of a Philosopher commonly when we feare the death of the body and by all meanes shunne the same wee neglect altogether the death of the soule I conclude therefore with the fore-named words of Christ our Sauiour Feare not those that kill the body How our time is ordained by God and accomplished by man With which couragious speech we would faine here conclude but being that death doth assaile vs diuers manner of wayes and that it is a question ready almost in euery mans mouth whether a man can shorten his life or dye before his time wee will touch this in a word or two as an addition vnto our former discourse We say then with Iob Man hath his appointed time Iob 14.5 the number of his moneths is with God He hath set a limit that he must attaine and that he must not passe This diuine decree and immutable will is hid from mens eyes yet remaines constant and comes to passe at his due time Sometimes publiquely by the reuealed hand of GOD. Whereby he prolonged Lots Gen. 16.19 and his daughters liues by withdrawing them out of the Citie which he meant to consume with fire Sometimes by that which wee call chance though the hand of God be in it too For thus an arrowe shot at a uenture by a Syrian 1 Reg. 22.34 lighted betweene the ioynts of his harnesse and shortned the life of that King Of whom GOD had fore-told that hee should not returne home aliue Commonly through mans nature that causeth the weake in their youth to dye by sicknesse 2 Sam. 22.15 and sustaines the life of the strong till like a sheafe of corne they come into the barne in their season Iob 5.26 And likewise by diuers other meanes Sometimes God doth effect his secret decree by a publique prolonging or else a contracting of time When he granted time to the corrupt men of the first world which he would bring to naught of an hundred and twenty yeares Gen. 6.3 then this prolonging of time brought them to the vniuersall flood as it was before appointed by God Againe if for the Elects sake the dayes shall be shortned as many doe conceiue then shall this shortning bring the world to the vniuersall fire appointed by God Math. 24.22 And according to this reckoning of time man himselfe may sometimes be the meanes of prolonging his life Doth not God speake by Moses and to Salomon also Deut. 5.23 If you walke in my wayes so that you keepe my commandement 1 Reg 3.14 I will giue you long life Yea God puts the meanes of prolonging our life in our owne hands This was apparent in the wildernesse by the fierie Serpents whereas they were only saued and healed of their venomous bites that beheld the brazen Serpent The King Ezekias likewise obtained by his prayers and teares Numb 21.8 that God added vnto his dayes fifteene yeares 2 Reg. 20.6 Was not then his last day certainly preordained of God Yea but it was also his immutable good pleasure that the King should euen thus entreat and begge of him these last fifteene yeares And now also whosoeuer he be that through prayers Physick is releas'd of any sore disease hee ought not foolishly to boast that he should haue liued out his time that was appointed for him though he had not vsed the meanes but he ought rather freely to acknowledge that by these meanes his life hath beene prâ—serued Secondly man is sometimes also occasion of the shortning his dayes Hence it is that the Kingly Prophet said Bloudie and deceitfull men shall not liue out halfe their dayes Psal 55.23 And who will not say Sam. 31.4 that Saul and his Armour-bearer who stabbed themselues were an occasion of shortning their owne liues As also that whosoeuer after Moses had
giuen warning of it should touch Mount Sinai Exod. 19.4 while the Lord was on it should cast himselfe into the mouth of death Euen as now if any man of set purpose commits some haynous offence lyable to punishment of death by the lawes of the land is it not his owne fault that hee is bereaued of life Hee can accuse no body for it but himselfe And therefore the holy Scripture so oft repeates it His blood be vpon his owne head 2 Sam. 1.16 that is to say the fault is his owne and it is good reason hee should suffer for it Wherefore also God doth not iudge or examine our workes whether they be good or bad by that his secret counsell which hee hath not reuealed vnto vs. But his Iustice requires that hee should reward the well-doers and punish the offenders according to that law and that his good pleasure which hee hath reuealed vnto vs all Hee hath manifestly commanded Exod. 20.15 Thou shalt not kill According to which law he wills also that who so slayes a man Deut. 27.24.25 shall be put to death And withall he causeth him to be accursed that takes reward to slay an innocent person If God then cause the murtherer to be executed as guilty of another mans death who dares oppose and say that Gods decree of the dead mans time could suffer him to liue no longer Should wee not rather say that he is pittifully deceased before his time Not before that time which the omniscient GOD in his secret counsell hath appointed for euery one in particular but before that time which hee hath ordained for humane nature in generall Which time was before intimated vnto vs out of the ninetieth Psalme Hence that Iesus Syrachs sonne dares say Ecclus. 50.24 That enuie and wrath shorten the life and carefulnesse bringeth old age before the time Thus also was it told Iob that wicked men are cut downe out of time Iob 14.5 though hee himselfe was certaine that God had appointed man his bounds But it is not for vs saith the Apostle to know the times and seasons Act. 1.7 which the Father hath put in his owne power For indeed to speake properly according to the nature of God his de-vnitie hath no partition of times Wee must behold one yeare after another and when wee haue attained to the second the first is fled away from vs. But all our times and all things that are done in euery one of them stand and abide perpetually together in Gods sight So that betweene his ordering and our accomplishing there is before him no succession nor starting away of any time With him there is neither yesterday nor to morrow but eternally to day Yet will we not here deale further with these mysteries but learne of Moses Deut. 27.29 That the things that are reuealed belong vnto vs and our children And it is fitting that wee submisly containe our time-accounts within the limits of our owne apprehension Our Lord Iesus when the Romane Gouernour told him that he had power to crucifie him and power to release him Ioh. 19.11 did not oppose him but in his answer confessed that this power was giuen him from aboue All this then being pondered wee must iudge according to Gods law and freely conclude that a man may sometimes prolong or shorten his owne or another mans life And in that respect following the phrase of Iob Dauid and the sonne of Syrach we may well say that such a man is departed before his time If the our life and death be in our power and if affections haue thus their free course how is Gods decree then fulfilled at his appointed time Surely most precisely and euen by our owne deedes though oftentimes without our knowledge yea sometimes against our will Whereupon the Euangelist sayes after the rehearsall of the slaughter of the Infants at Bethleem that then was fulfilled that which was spoken by the Lord. Math. 2.17 And as touching this matter it is with vs euen as with a streame that retaines his naturall and free course though by the Miller it be vsed to driue his Mill which hee conueniently grindes his wheat by which within dores he hath thereunto ordered Yea if any body should wickedly pâ—wre out a deale of stinking water into this streame or should altogether poyson the same this offence deserues punishment yet the naturall descent of this durtie and poysoned water will grinde the Millers corne and not infect his meale with any kinde of pollution Euen so doth God vse and steere all our both good and bad actions to his preordained though in respect of vs concealed from vs intents Gods prouidence doth not excuse mans wickednesse But doth not this preordination of God then patronize all mans misdeedes God forbid Gods prouidence is no cloake for mans iniquity If a Fencer should finde his skilfull Scholler at his weapon with some vnskilfull Clowne he soone could perceiue that hee would be the death of him Yea he sees the stroke falling as wee may say and therefore he sharply prohibits and threatens his Scholler Howbeit the Scholler notwithstanding waâ—ching for his best opportunity findes it and giues the other his mortall wound Shall this make him guiltlesse to his Master if hee tell him that this of necessity must so chance because hee vndoubtedly foresawe it Yea moreouer if hee vpbraide his Master that it was in his power to haue laide him fast in fetters and so if it had pleased him to haue hindred that murther might not his Master deseruedly answer him thus If thou hadst beene a beast I would haue curbed thy body with chaines but I would vse thee like a man that ought to keepe his Spiriâ— in orderly subiection and to this intent haue I vsed all manner of conuenient meanes with thee as by entreaties by lawes by threatnings Hast thou neglected all those and wilt â—hou not be ruled vnlesse thou be curbed as a wilde Beare I will lay hands then on thee and punish thee as a beast Should not this young Fencer be faine to confesse that he had deserued this fierce vsage Indeede much lesse can any man excuse his misdeeds by laying the fault on GODS prouidence or conuinencie Or say that God out of our euill can extract good yet is man forbidden Rom. 3.2 to doe euill that good may come thereof For behold though the enuie of the Pharises the betraying of Iudas and the iniustice of Pilate were meanes of bringing to passe by the cruell death that they put Christ vnto mans reconciliation in such a manner and at such a time Act. 4.28 as Gods counsell had before determined it should bee done Yet doth our Sauiour neuerthelesse cry Mar. 14.21 Woe vnto that man by whom the Son of man is betrayed He was not onely punished according to his deserts but was also most miserably his owne executioner But was not this also Gods worke It was and
wiser sort knowing that the Physitian thereby doth endeauour to recouer their health swallowe them without tasting them and let them worke in their body Euen so the Reprobates consider in their diseases nothing but the externall troubles and onely take care how they may be deliuered from them They are alwayes impatient murmuring against God if they looke so high at least or against them onely which God doth vse as instruments of their punishment Neither are they mollified hereby that they may returne vnto their God Though you should bray a foole in a Morter Pro. 27.22 yet will not his foolishnesse depart from him sayes the wise King And this was apparenâ— in the hard punished yet stil hard hearted Pharaoh Exâ—d â— 32 And Ahaz sayes the Scripture in his troubles trespassed yet more against the Lord. 2 Chro. 28 23. But the children of God on the contrary receiue thâ— blowe as from the hand of their Father and blame nothing more then their sinnes that deserue punishments as the cause thereof They know that God doth all things for their best and so haue their eyes fixed on the heavenly blisse promised to the patient that they thereby endure or swallow downe their paines much the easier And therefore they rather turne themselues to their God for the same King saith When the wise is rebuked he receiueth knowledge Pro. 21.11 Hee perceiueth that hee must part from his misdeedes Ion 2.2 Hee cryes vnto the Lord with Ionah in his affliction 2 Chro. 35.12 He beseecheth the Lord his God with Manasses in his distresse and humbleth himselfe greatly and his supplication is heard I haue sinned saith he with Dauid 2 Sam. 24.17 in his pestilence or in any other sicknesse And with the same Dauid hee is not ashamed afterwards to confesse that before hee was afflicted he went astray Psal 119 64. but now hee keepes GODS word To be short the visitations of the Lord be oft one and the same both to the good and to the bad but the euent is cleane contrary and may well be resembled vnto the accursed water which the Priest vpon occasion of the husbands iealousie gaue the women sometime to drinke This water was bitter in the mouth vnto all but being taken sayes the Scripture the defiled did swell of it Num. 5.27.28 but it could not hurt those that were cleane Yea the chaste ones gaue their husbands occasion by this triall to loue them better then before Wee reade in one selfe-same Chapter Act. 12.7 23 that the Angell of the Lord smote Peter and the Angell of the Lord smote Herode But the one was thereby raised vp and deliuered from death and the other gaue vp the ghost Euen so are the better sort by the hand of God raised vp out of the sleepe of sinne to be deliuered from eternall death and the wicked are consumed by their endlesse grudgings euen till their dying day This is then the difference Gods enemies endure the crosse indeede but reape no benefit thereby but paine and domage whereas Gods friends take their crosse from him and so beare it that these bodily paines turne to their good Rom 8.28 Now concerning the soule though we speake of it last Preparation of the soule yet ought we in our sicknesse first to begin with it following the example of the afore-named King Hee in his weakenesse did not first consult with the Physitians but turned his face from the people to the wall Esa 38.2 and there betweene God himselfe began to pray and ro rip vp his offences and to bewayle them And after that hee committed him to bee cured Dauid also first prayeth Deliuer me from my transgressions Psal 39 8.11 and afterwards remooue thy stroke away from me This order doth the sonne of Syrach fitly set before vs in foure parts Pray vnto the Lord. Cease to sinne Ecclus. 38.9 12. Make a fat offering and then giue place to the Physitian St. Iames the Apostle saith also Iam. 5.16 Confesse your faults one to another and pray one for another that you may be healed Wee ought therefore in the first place yea before we can offer vnto God with a good conscience the calues of our lips as Christ by St. Mathew teacheth vs to endeauour to be reconciled to our brother who hath ought against vs. Math. 5.24 And to be ready to forgiue our neighbours all offences committed against vs. Secondly wee must also openly confesse our manifold transgressions as occasions of all sicknesses and say with Paul Rom. 7.15 What I would that doe I not but what I hate that doe I. And with Dauid wee must pray vnto God continually Psal 38. and promise with Ezechias vprightnesse of life Esay 38.10 Concerning the sacrifice Dauid confirmes it saying Blessed is hee that considereth the poore Psal 41.1 the Lord will deliuer him in the day of trouble This must the soule ruminate when man is surprized with sicknesse Moses knew well enough how much it behooued well to prepare the soule against death when hee said So teach vs to number our dayes Psal 90.12 that we may apply our hearts vnto wisedome That hee must dye and that his dayes were numerable nature taught him but considerately to meditate on death or day by day euen numbring them to prepare himselfe against the same that God must teach him of whom he requested it by prayer Our Lord Iesus Christ knowing how needfull this meditation would be vnto vs Necessity of speedy repentance and considering that many times we are so suddainly snatcht out of this world that wee haue no time once to thinke on ought ceaseth not to admonish vs that wee should be continually busied hereabout Teaching vs sometime by fore-warning vs as where he sayes Be yee ready Math. 24.44 for in such an houre as you thinke not the sonne of man commeth Sometimes by way of instruction Be yee your selues saith hee like vnto them that waite for their Lord Luk. 12.36 that when he commeth and knocketh yee may open vnto him immediatly And sometimes by similitudes as that of the fiue foolish Virgins Math. 25.10 that neuer went about to fuâ—nish their Lampes with oyle before they heard that the Bridegroome was comming And finally by fearefull examples of the dayes of Noah and Lot In which sayes the Scripture men were so busied with eating and drinking Luk. 17.26.28 marrying of wiues buying and selling planting and building that they did not thinke on their end vntill that first the flood of water and after that the fire rained downe from heauen and destroyed them all Which admonitions though they haue an eye to the suddaine comming of the day of Iudgement yet seeing that the temporall deaâ—h bringeth vs to that estate wherein the Iudge at the last day shall finde and confirme vs we are warned by Christ to be so well prepared against the
might suffer that wrath and punishment which man by sinne had deserued and so satisfie Gods Iustice for mans transgressions All which in due time being fulfilled Ioh. 19 36. so many are now still acquitted before God as come to beleeue in him For he that beleeueth in him is not condemned Ioh. 3.18 but he that beleeueth not is condemned already This Sonne of God as a Lambe without blemish and without spot hath offered vp his pretious blood vnto God for vs 1 Pet. 1.19 saith St. Peter And thereby taketh he away the sinne of the world Ioh. 1.29 saith St. Iohn and consequently the sting of death 2 Tim 1.10 Yea death it selfe is abolished by his appearanee sayes St. Paul Whosoeuer then is thus armed with faith in his Sauiour Christ how caÌ„ death or its sting hurt him Hee that beleeueth on the Sonne 1 Ioh 3.36 hath euerlasting life as St. Iohn witnesseth Death indeed doth retaine its force to kill our naturall flesh with a dart but this Shield or Buckler so defends our soule that this dart cannot touch it Now what a comfort is this for a dying man that now wee may freely vse the words of the Apostle O Death where is thy sting 1 Cor. 15.55.57 O Graue where is thy victorie But thankes be to God which giueth vs the victory through our Lord Iesus Christ But many a one findes himselfe 3 Point but faint in faith Confirmation of weak faith How shall I know certainly thinkes hee whether I be one of those which God hath called chosen to enioy his gracious promises or of those thaâ— haue nothing to doe wiâ—h them A man mighâ— indeede here answere the Lord knoweth his 2 Tim. 2.29 And he that as St. Paul farther â—eacheth doth certainly feele the testimonie of the holy Ghost within him Rom. 8.15 may vndoubtedly assure himselfe of his saluation This is certaine and he that feeles this can haue not better inâ—â—ruction Yet will we endeauour to set these in the way to find true Christian comfort who through weaknesse of faith doe not feele such a testimonie in their sicknesse First then the Sauiour of the world giues vs this certaine token He that belceueth and is baptized shall be saued Mar. 16. â—6 but he that beleeueth not shall be damned Whosoeuer therefore findes himselfe to haue beene baptized in the name of God and besides hath often beene present at publique prayers and preaching of the word of God and beene inuited to the holy Sacrament may already hope that he thereby is called to the vniâ—ersall or at lâ—aâ—t to the visible Church of Christ And whosoeuer doth further perceiue in his heart that Gods spirit hath called him to his Church and doth beleeue that Christ his blood is sufficient for the wiping out of all his sinnes yea doth conceiuâ— that GOD himselfe doth proffer him his redemption if onely hee can but embrace it with stedfast faith the same though he cannot yet vndoubtedly beleeue it must know that God hereby sets saluation before his eyes And if we haue further found a continuall inclination in our selues to heare the word of God to obserue his commandements and as we said before to a true repentance of our negligence we may safely beleeue that wee are in the way which leades to Christ his sheepe-fold For he sayes himselfe My sheepe heare my voyce Ioh. 10.27 and I know them and they follow me Yea if we endeauour to imploy our selues in all good workes to be obedient to Christ we haue already some fruites of faith And if we haue the fruits wee must also haue the roote though yet couered with earth or with our earthly thoughts For we must assure our soules that the good Lord will 2 Chro. 30.19 pardon euery one that prepareth his heart to seeke God As King Hezekiah prayed for those Israelites that did eate the passeouer without due purification according to the Law As also St. Paul comforts and encourages the Corinthians saying If there be first a willing minde it is accepted according to that a man hath 2 Cor. 8.12 and not according to that hee hath not Besides if wee feele in our conscience that God loues vs we may certainly conclude out of St. Iohns words that we are of those vnto whom God hath sent his Sonne to be a propitiation for our sinnes 1 Ioh. 4.10 And if besides we finde that we loue God we may also vpon St. Pauls word expect the things which God hath prepared for them that loue him 2. Cor. 2.9 And what is this but a token of our faith Wee may then yea must still cry out and pray with the childs father in the Gospell Mâ—r. 9.24 Lord I beleeue helpe thou mine vnbeliefe Assuredly trusting that as Iesus restored that mans Childe to his corporall health hee will also worke vpon our soule that cure that shall be effectuall to procur the saluation of it And if euer wee haue felt in our prayers especially being at deathes dore that the Spirit did beare witnesse with our spirit Rom. 8.16 that we were the children of God We may freely bee confident that this God his mercy remaines constant towards vs. For hee still continues the same towards them that doe not willingly for sake him Yea though our very conscience do witnesse against vs that with desire and greedinesse wee haue since that time committed many sinnes yet is it no small comfort if shee can also witnesse vnto vs that after the committing thereof we haue often cast our selues downe at Gods feete with true sorrow and repétance For this is indeed the fault condition of Gods children Nor can this true repentance proceede from any but from God who is the fountaine of all good If then he send vs true repentance hee endeauours our Saluation if hee endeauour it he will performe it God in his word bids vs Comfort the feeble minded 1 Thes 5.14.15 wee may therefore well beleeue that hee himselfe will doe it Let vs then as it followes there pray without ceasing 1 Pet. 1.13 and hope to the end for the grace that is to be brought vnto vs at the Reuelation of Iesus Christ Comfort against the temptation of the deuill But if any man there be that cannot perceiue or feele in his soule a stedfast hope that his prayer is heard of GOD but finds himselfe deprest by meanes of his riotous and vnruly life he must not therefore giue himselfe ouer to despaire It is true indeede that Sathan our enemie who assaults euen the holiest minded men oft in their extreamitie hath sufficient matter to torment this miserable creature withall But shouldest thou marke iniquities Psal 130.3 O Lord who shall stand But there is forgiuenesse with thee The Lordour God is a mercifull God If we be sinners Deut. 4.31 wee are those that Christ came to redeeme For he came not to
come burâ—hened and so ouer-laden wiâ—h all my sinnes that I cannot appeare before thee standing vpright but fall downe at thy foote Thou onely O Lord refresh refresh mee yea Lord I am confident that thou wilt Thy word is thy deede yea thou doest it already and I feele it My soule is releeued and refreshed with a rest with a peace that surpasseth all the worlds treasure And thy Spirit beareth witnesse with my Spirit Rom. 8.16 euen in this my greatest affliction that I am one of thy children Therefore doe I most thankfully say Blessed be thy name for euer and euer He that meditates hereon 4 Point A longing for death and as he ought comforts himselfe with the same may not he freely say with Simon Lord now lettest thou thy seruant depart in peace Luk. 2.29 for mine eyes haue seene thy saluation May he not sing with Dauid Psal 27. The Lord is my light and my saluation whom shall I feare the Lord is the strength of my life of whom shall I be afraide And so consequently proceede to the end of that comfortable Psalme applying the same to himselfe against all his Spirituall temptations May hee not with St. Paul be assured that neither death nor life Rom. 8.38 nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to seperate him from the loue of GOD which is in Christ Iesus our Lord. Yea he will reioyce that he may follow his Lord euen at the heeles passing through the same dore of death which hee went through before him And will willingly setting light by this life and all what so euer hee hath in the world crie out with Salomon Eccles. 7.1 the day of death is better then the day of birth because it is a meanes to bring him vnto an vnexpressable ioy which will then especially quicken his heart when he shall consider what entertainment hee is then and there to expect The place of the soule If now wee enquire of the place of the blessed soules wee know that heauen is made ouer to them by promise Not the ayre that the cloudes and fowles houer in Math. 5.3.4 26.26 which sometimes is called heauen This is too narrow and subiect to dayly corruption nor that heauen neither or firmament that the starres glister in though it be somewhat more spacious and more permanent For euen this also at the last day shall be shaken and the starres shall fall downe Math. 24.29 It is a farre other thing that God hath prouided for his Elect. It is the third heauen which that chosen vessell Paul was caught vp into 2 Cor. 12.2 It is the vppermost heauen compassing all the heauens Eph. 4.10 whither Christ is ascended Ioh. 14.2 where is roome enough for many mansions Ioh. 14.3 This is stedfast and permanent vnto all eternity Wis 3.1 Hither Christ hath promised to take all his members vnto him Luk. 23.43 that they may bee where he is There be the righteous soules in the hand of God There is the penitent Thiefe in Paradise There is Lazarus in Abrahams bosome Luk. 16.23 There St. Iohn sawe them that were marked Reuel 7.9 before the Throne and before the Lambe One onely place set foorth by diuers names What a glorious comfort then is this for vs that our soule as soone as shee forsakes this earth shall bee receiued into so stately an habitation Concerning a mid way mansion or fiery prison which some haue endeauoured to settle by the way there to purge and purifie the blessed soules some certaine yeares before their ascention into heauen wee finde nothing at all in holy writ thereof set downe nor yet declared by the examples of any Saints deceased For euen as in this life there are but two kindes of conuersations set before vs to walke in light or darknesse 1 Ioh. 1. 〈◊〉 but two wayes through the narrowe or the wide gate so we read in the future life but of two hands of God Math. 7.13 the right and the left but of two kinde of men comprehended vnder the name of sheepe and goates Math. 25.32 and by consequence then but of two places heauen and hell Therefore when we are dying let vs fixe firmely the eyes of saith on the blood of Iesus Christ 1 Ioh. 1.7 which as his beloued Disciple speakes cleanseth vs from all sinnes and we shall directly ascend to that heauen Act. 7.56 which the first Martyr Stephen euen when hee was yet on earth sawe opened vnto him On what maner our soules get thither we may obserue by the fore-named Lazarus Luk. 16.22 who was carried thither by the ministrie of Angels Reu. 7.10 To St. Iohn it is also reuealed what they doe there to wit that they praise God hee saith farther Reu. 14.13 that they rest from their labours that is as well from the paines and diseases of the body which sicknesse did here bring on them and the troubles wherewith the wicked did oppresse them as from the labour and continuall warfare which they had against their owne concupiscences Concerning which the booke of Wisedome sayes very well Sap. 9.3 that they are at peace And principally at continuall peace with God and exempted from that trouble of minde whereby they feared to fall into Gods wrath And are not infinitely said to rest vnder an Altar in respect of Christ his onely sacrifice Reu. 6.9 whereby our soules are reconciled vnto God Ornaments of heauen As for the glory of this heauenly place no man can conceiue it Yet whosoeuer doth but obserue how glorious how comely God hath created this world which is but a temporall habitation as well of the wicked as of the good and what diuersity of delights he hath prepared for all kinde of men in the same he may in some sort guesse how louely how comely how full of pleasure that place must needs be which hee hath prepared to bee an habitation for his children whom hee hath elected to eternall blisse before the foundation of the world Saint Iohn when he faine would reueale some part thereof vnto vs writes that hee saw a Citie Reu. 21. A holy Ierusalem of pure gold whose walls were of Iasper stone and her foundations of most precious stone things that we here chiefely esteeme of and yet not to bee gotten in such quantity that thereof wee may build the least part of a Citie And yet all this is nothing in respect of the incomprehensible excellencie of this heauenly mansion Diuine Paul had a tast of this heauenly ioy but hee could not finde any termes wherewith to expresse the same But could onely say 1 Cor. 2.9 Eye hath not seene eare hath not heard neither haue there entred into the heart of man the things which God hath prepared for them that loue him
in his hundred and sixteenth Psalme that being released we should call vpon him as long as we liue walke before him Psal 116. and pay our vowes vnto him in the presence of all his people which Psalme throughout ought then to be our meditation and our practise For wee doe neglect this and forgetting God and all godlinesse returne againe to our euill wayes wee must expect some greater punishment This the Lord demonstrates vnto vs in his words to the forenamed diseased person To whom because wee should not thinke it sufficient sometimes to appeare in the Temple hee said Sinne no more lest a worse thing befall thee That is worse then the sicknesse of eight and thirty yeares continuance which hee had endured before Behold how sorely he is threatned that after his release vngratefully rushes againe into his former sinne God graunt vs a better heart Finall conclusion To conclude all that hath beene said as we in the first part haue shewed that the death of the body is not hurtfull to man and in that respect ought not to be fearefull so we suppose that in this second part wee haue declared by what meanes we may make the same to be very profitable vnto vs and haue shewed in the first place how that wee must settle our house by a decent ordering of our goods that we ought to inure our body to a patient suffering of paine and that we must prepare our soules by a timely preparation to meet death couragiously After that we haue taught how we ought to disarme it and so to strengthen our selues through Christian faith that its sting may not pricke our soule and bring it to the second death And withall we haue endeauoured to establish the wauering soule in this faith and to relieue the troubled consciences with comfortable speeches and examples that may instruct them And lastly wee haue made it apparent that death openeth a dore for our soule to a life truly happy which shee shall receiue with all aduantage honour and perfect ioy from her Sauiour in heauen and shall possesse vnto all eternity Wherefore we iustly conclude that all Christian soules haue great reason to waxe weary of this temporall troublesome and sinfull life and earnestly to say with the holy Apostle Wee desire rather to remoue out of the body Rom. 5. â— and be with Christ Let vs then lift vp our soules to him and heartily entreate him that he would come quickly Yea Lord Iesu come The grace of our Lord Iesus Christ be with vs all Reu. 22.20 Amen A SHORT PRAYER CONCEIVED BY THE Author for his Seruant that lay a dying An. 1623. O Almighty God and most mercifull Father that hast created and by thy wisdome doest preserue and gouerne all things we poore sinners prostrate our selues at thy feete to powre out our Prayers for a sicke creature whom it hath pleased thee to cast into the snares of death But in doing thus our owne vnworthinesse representeth it selfe to our eyes What are we that we should dare to entreate for one who in thy sight it may be is holier and better then wee our selues are and we consequently haue more neede that some other should pray for vs. Notwithstanding O wise and most mercifull Lord seeing that thou hast commanded vs for to pray one for an other sanctifie wee pray thee our heart and guide our tongue that our weake prayers may be acceptable vnto thee Whereby wee desire of thee that thou wouldest fauourably behold this our brother lying in great distresse Doe not behold in him that corruption which as well by originall sinne as by dayly transgression hee is fallen into But O Lord regard him as thy creature and as the worke of thine owne hands Cast not thine eyes on his owne deformity but on the worke of thy mercy whereby thou hast renewed thine image in him Forgiue vs forgiue him all his sinnes and transgressions for his names sake whom thou hast mercifully appointed to bee a ransome for vs before the foundation of the world and reuealed in due time to wit Iesus Christ who descended from heauen to take on him mans nature and in the same to suffer for vs and by suffering to saue those that beleeue in him Grant him O Father and grant each of vs to bee of that little flocke which through his merrits is elected to saluation Strengthen him in faith that he as a member of Christ may assure himselfe that he is partaker of all his merits We entreat thee for our selues we entreat thee for him as our brother in Christ and especiall for him as one to whom our lone is confirmed by a long continuance of dwelling and liuing together O Lord we pray for him as for our owne soule Be mercifull vnto him Let him tast of thy meekenesse Let him feele in his soule that thou hast quitted him of all his sinnes and turned thy wrath from him Strengthen him in body strengthen him in soule Shew thy power in this wealie flesh of his Touch his tongue that he may call on thee and declare his good hope euen in this his greatest frailty Or at the least O God so infuse thy diuine light into his Spirit that it may driue away all dazeling and darknesse from him Turne away from him all distrust and distresse of minde O Lord be mercifull vnto him And by this example teach vs wisdome that we in our greatest prosperity may flye all vaine arrogancie beholding here what a tender worme man is when thou doest but visite him with sicknes But at this present O Father comfort him that feeles this by experience Strengthen him and mercifully receiue him into thy protection Shield him from the arrowes of that wicked one that still is wandring about but chiefely assaulting vs in our greatest extreamity Set him free O Lord and if it seeme good vnto thee restore vnto him his former health If not send thine Angels vnto him â—hat they in due time may bring his soule into thy bosome Let him with Stephen if not with bodily eyes yet with the eyes of faith see his Sauiour standing in heauen euen ready to receiue his soule This we desire this we begge of thee O Lord for thy Sonne our Sauiours sake euen in that prayer which he hath endited for vs and begunne with that comfortable word Our Father Our Father that art in heauen heare vs whom thou hast vouchsafed to name thy children Hallowed among vs be thy Name Thy Kingdome come Thy will be done on earth as it is in heauen euen in this our weakest brother Giue vs this day our dayly bread not that of our body onely but the Spirituall and necessary foode also of our soules Forgiue him and forgiue vs our trespasses as wee forgiue them that trespasse against vs. Lead vs not into temptation take compassion on our weakenesse that hardly can resist any thing But deliuer vs all from euill For thine onely O Father is the Kingdome
but bringest them out againe Cast all my sinnes behinde thy backe Drowne them in the depth of the Sea neuer to remember them againe Nayle them on the Crosse of thy Sonne my Sauiour wash them in his blood Couer them with his righteousnesse that they neuer may appeare in account before thee Grant me also that fauour that I hartily may forgiue my neigbour that I may by a true loue witnesse that I am a true Disciple of Christ and borne of GOD. Let me feele O mercifull God and Father that this my weakenesse is no signe of thy wrath my sinnes but rather a testimonie of thy mercy that thou correctest me as a Father that I may not run into perdition with the wicked world Moderate O Lord my paines and mercifully release me out of the same that I may haue fresh matter to praise and giue thankes to thy holy name and to walke before thee in vprightnesse of heart in true holinesse and righteousnesse all the dayes of my life Grant that my life may be nothing else but a mortification of the olde man and viuification of the new that I dayly considering that man borne of a woman hath but a short time to liue and besides is full of sorrow that his life is but a shaddowe and his dayes bee vanity that he fades away as a flower in the field and continueth not at any stay may withdraw my heart and cogitations from the vanity of this world Grant O Lord that I may number my dayes that I may apply my heart vnto wisedome that I may mortifie the lust and euill concupiscences of the flesh and may by little and little bee renewed and become conformable to the image of thy Sonne Separate O Lord my sinnes from mee before they separate me from thee Grant that this my life may be nothing else but a longing for my Sauiour that I beholding him with the eyes of faith may say with the ancient Simeon Now lettest thou thy seruant depart in peace for mine eyes haue seene thy saluation Yet if it be thy good will to try me any longer with this thy fatherly rod grant that I may submit my selfe in all obedience vnto thy holy will being confident that thou that art faithfull in thy mercifull promises wilt lay no more on me then thou knowest that my weakenesse is able to beare But if it be thy fatherly will to call me away out of this troublesome life Grant mee grace to be willing and ready to forsake this earthly Tabernacle worke in mee a true faith whereby I being fastned vnto Christ my head as one of his members I may be assured that as I am partaker of his person being flesh of his flesh and bone of his bone so shall I also bee partaker of all his benefits so that I may say with St. Paul Christ hath loued me and hath giuen himselfe for me Arme me also with the same faith as with a strong shield against all temptations that I may couragiously fight against the world my own flesh yea against the deuill himselfe being assured that there is no condemnation to them that are in Christ And that neither death nor life nor Angels nor principalities nor things present nor things to come nor height nor depth nor any creature shall be able to seperate me from the loue of GOD in Iesus Christ my Lord O mercifull God in whose hand is life and death assist me constantly in this conflict Though the flesh be weake and could be content to say Father if it be possible let this cup passe away from me Yet let the Spirit be willing and say not my will but thy will be done Helpe mee to conquer the terrours and panges of death which through Christ is become vnto me a passage to eternall life say vnto my soule I am thy saluation strengthen mee in the stedfast hope of the glorious resurrection wherein my humbled body shall bee made like vnto the glorified body of Christ Turne my paines and anguish into that eternall ioy that shall be in the blessed vision of thy face receiue my soule vnto thee remoue her out of this vale of misery to the company of holy Angels and to the congregation of thy Elect. Come Lord Iesu come quickly All these necessaries that I stand in neede of I begge and entreate of thee O most mercifull God and Father in the name of my onely Sauiour concluding my petition with that absolute prayer that Iesus Christ himself hath taught his Disciples and all the faithfull saying Our Father which art in heauen hallowed be thy name thy Kingdome come thy will be done on earth as it is in heauen c. FINIS