few the griefes many yea so many so manifold so constant so continuated by successiue crosses which follow one another like the waues of the sea like the Messengers that came one after another to Iob and Dauid to bring ill newes of the death of their Children euery day hauing suam malitiam militiam his wrath and his warre-fare that euen the very childe entring the lists into this militarie world as soone as it comes from the mother cryes and weeps the first note it sings is Lachrymae taught onely by prouident Nature The Males saith a wittie Popish Postiller from Adam cry a and the Females from Eue cry e e which put together make a Note of sorrow Nondum lequitur at tamen prophetat Augustine Before it speakes it prophesies as though at the birth it had that prognosticating spirit which Carden saith some men haue at their death as though it did see some euill present fore-see and feare moe to come I might goe along with Innocentius in this subiect and shew the seuerall maladies and miseries incident to euery seuerall age from Infancie to Decrepit old age how like seuerall Beasts wee carry our selues till Death bring vs to the Shambles how pittifully Childe-hood wallowes like a little Pigge in dirtie places and like Duckes and Geese swattles and dabbles in wet and filth How Youth is a lasciuious Goat Adolescencie an vntaimed Heiffer Man-hood a sterne Lyon Old age a sluggish Asse that onely beares a more precious thing then Isis euen that which beares it an immortall soule I might anatomize man further in all his parts and weakened powers shewing the seuerall diseases that cease vpon euery member where they challenge their seates and thrones I might inlarge the crosses incident to euery Function and Vocation but referring you to the Fathers chiefely Bernard and Fulgentius De conditione vitae humanae De contemptu mundi and to zealous Papists chiefly Innocentius and Stella besides him that in English hath vvrit the miseries of mans life leauing you to their vintage I onely rest with the taste of these Clusters vvhich we now further presse forth by vse Is it so that this life which wee liue is so laborious as the world wherein wee liue is wicked Vse 1. Of Instruction then the lesse good that wee finde in the life naturall wee must labour to counterpoyse it by purchasing the life spirituall the more discontent wee finde in the life of Nature the more comfort and content wee must seeke and search for in the life of Grace which like Elishaes salt cast into Iordan seasons all the maladies of life Now if thou wouldest liue the life of Grace and haue peace and ioy euen by a drie passage as it were in the red Sea of this World then doe those things that concerne thy peace Twelue meanes of true peace First abstaine from sinne for where it raignes there is no life of Grace Sin quencheth Grace as water fire Sinne vvill kindle a fire vvithin thy soule to burne vvith secret flames for the wicked are like the raging Sea Secondly as one of Christs true Disciples subiect thy will and soule to Christ it is his promise thou shalt haue peace in him and he will send thee the Comforter Thirdly frequently confesse thy sinnes to God more balme of inward ioy thou shalt haue from the chiefe Physitian the more thou dost lay open the vlcers of thy sicke and wounded soule Fourthly vse frequent and feruent prayer shut thy Chamber-dore play not the Pharisaicall hypocrite and Christ shall enter in and say Peace be to thee as hee did to the Disciples Fiftly keepe the Lords day strictly neyther doing thine owne works and will nor Sathans nor speaking thine owne wordes nor his but Gods word and will in publique and priuate duties this brings much familiaritie vvith God and hath the answere of many hidden ioyes from his Spirit It is a spirituall rest to euery Christian as it was promised a rest to the Israelites Sixtly reade and meditate in he Word of GOD They shall haue much peace that delight in thy Law saith the Psalmist Seauenthly suffer iniuries patiently sustaine and abstaine and thou shalt feele within thine owne heart God taking thy part for Qui patitur est victor c. He that suffers ouercomes himselfe the world his enemies and is Christs friend Eightly contemne earthly vanities they deuide and distract the heart Ninthly be imployed in a Calling the idle are tossed with a multitude of foolish fancies and fond desires Tenthly be meeke so shalt thou enioy the earth with ioy Mat. 5. Eleauenthly get an humbled and a contrite heart that is the seate of Grace and throne of God Esay 57.15 Twelfthly doe righteousnesse the fruit whereof is peace and ioy These things belong to thy peace which if thou practise thy light shall shine to the darke world and thou shalt haue a lightsome Goshen in the life of Grace euen in the darkesome Aegypt of this wretched world Vse 2. Of Redargution Secondly is life so laborious are our dayes so dolorous Then these come within the compasse of a iust Redargution that are so drenched and drowned in the things of this life so besotted and bewitched with the painted beauties of this earthly Iezabel the World that they can neyther spirare nor sperare coelestia that they haue as small hopes as they vse small helps for Heauen in a better life but setting vp here their rests stinting their aimes at earth they desire as Peter vpon the Mount to build tabernacles here in this vaile below neuer caring for that building not made with hands eternall in the Heauens 2 Cor. 5.1 Alas let such know that in their aerie hopes they feede but on the winde with the Camelion they imbrace but a cloud with Ixion in stead of Iuno they touch Sodomes Apples and are deluded vvith beautifull dust they imbrace shadowes for substances and place their desires vpon such objects as are vnworthy of an immortall soule and a heauenly inspired spirit The vanitie of life with all the things in life truly discouered For I pray you what is life it selfe yea long life which they so doate vpon and long after but a most irkesome and tedious pilgrimage enuironed with infinite perils and vpon most light occasions lost or what is any thing in life worthy our liking and affections What is the body it selfe which we so pamper but coagulated dust guilded ouer in the out couering with colours and set vp with the props of proportion the slaue of the minde and prison of the soule sperma fetidum cibus vermium mans excrement wormes nutriment What is the Beautie of the body but a well coloured skinne farre inferiour to the beauties of the Sunne and Moone these heauenly bodies Besides if we could see within we should see a filthy Golgotha and rotten dung-hill What is Strength when Sampson is bound by a woman since the greatest things and
haue dyed in the very Priuies as Arius and * Lampridrus Heliogabalus two Monsters and there had Saul dyed had not Dauid spared Therefore Mors omni loco te expectat Seneca tu expecta eam since Death expects thee in euery place expect thou it Thirdly for the Manner no man knowes how hee shall dye whether of a naturall or violent death Iosias was shot by the Archers and dyed Eglon was thrust in at the fift rib so was Abner so was the late French King some sodainely as Fabius the Romane Gandericus the Vandall some of a lingring disease some of a burning Feauer some of a colde Collique some this way some that according to the phrase Vt moriar scio nescio vbi quomodo quando I am assur'd to die yet doe not know The way that leads to death when where or how Therefore wee are speedily to prepare for this iourney of death since it must be gone and wee know not how soone we shall be inforced to trauell in other matters morrall the Axiome may beseeme the most politique Deliberandum est diu quod perficiendum semel that wee should determine that deede with deliberation which wee purpose to put in execution but in this weightie worke the lesse wee are in demurring and the more in action and doing the better it is to learne to dye is Ars Artium an Art of Arts which all the Schooles of the Gentiles could not teach without Theologie great Rabbies in humanitie are meere Ideots in this heauenly Science It stands vs in hand then euery day as the Pythagoreans in Philosophy to be proficients in this Mysterie for therefore is the last day vnknowne that wee should prepare our selues euery day and the rather because our last day is the inchoation of our perpetuated sorrow or solace the day of our Marriage with the Lambe or of our massacring vvith the roaring Lyon Vt in illo die Mors inueniet Heb. 9.27 Dominus iudicabit as the Tree fals so it lies as death at that day shall leaues vs so shall Iudgement finde vs The pains of hell are without remission or redemption Esay 30. many changes and conuersions from euill to good but at that day there is no change no conuersion Nulla remissio nulla redemptio no remission no redemption If Death finde vs barren Trees so it cuts vs downe so Hell-fire burnes vs in that Tophet prepared of old If death ceaze vpon vs impenitent sinners as it did on Cain and Iudas so Iudgement findes vs so Hell holds vs so the vncleane Spirits torment vs there wee shall continue more millions of yeeres then be Atoim or moates in the Sunne then Bees in Hybla then there were Locusts in Aegypt nay moe then there be Sands on the Sea-shore pyles of Grasse on the Ground or Starres in the Heauens in such exquisite torments that Perillus his Bull Diomedes his wilde Horses Maxentius his tying the liuing to the dead till they dye with stincke and Famine the French Burning-Chamber Spanish Inquisition tearing with Lyons boyling in Oyle pinching vvith burning Pincers and the like are pleasing Baths cooling Harbors and refreshing recreations in comparison neuer to be relieued neuer to be released not to be ransomed vvith thousands of Goates and Rammes with riuers of Oyles not with all the Masses Trentals Dirges c. and trumpery of Romish Superstition nay not with all the Prayers of the Saints in earth or heauen nay if Noah Dauid and Daniel should intreate if the Virgin Mary should mediate if all the Angels should supplicate eyther the remission of their sinnes or intermission of their sorrowes and plagues it were bootlesse and fruitlesse Oh then how much doth this mature and preparatorie repentance concerne euery soule that by it the vnion being made betwixt Christ and their soules their sinnes being washt away in the bloud of the Lambe the Lord at that day may freely accept them and seeing no iniquitie in Iacob Numb 22. Psal 32.1 nor transgression in Israel may couer their offences and not impute their sinnes to their deserued condemnation In omitting or pretermitting of which dutie wee may iustly blame and exclaime against wicked and secure worldlings Repentance is not to be deferd till sicknesse or death that neuer thinke of this waightie worke till by sicknesse they be summoned to their dissolution then with the vnrighteous Steward they beginne to shuffle and bussle a little to make all straight in some superficiall and hypocriticall Repentance like Ahab 1 Kings 21. Which preparation of theirs for their Passe-ouer out of this world is at that time very preposterous because then all the senses and powers of the body are occupyed about the paines and troubles of the disease Besides Physitians to be consulted with Plurimis intensis minor ad singula sensus Friends to be conferred with Houshold affayres to be set in order a Will to be made order taken how debts must be eyther paid or receiued neighbours comming to visit oh how doe they diuide how distract the sicke party Is that a fit time of this preparation When so many Irons are in the fire it is likely this great one will coole much lesse is it conuenient to deferre it till the houre of death as is the practise of carnall and carelesse men imagining that if they haue but time to say God forgiue me Lord haue mercy on mee with the Publican but especially to runne ouer the Lords Prayer and the Creede which they vse in ignorance and superstition as Popish Charmes without any faith feruencie and feeling they holde themselues cocke-sure of saluation though their preparation be not so good as the Iewes for their Passeouer as a Christians is or ought to be for his ordinary hearing the Word and receiuing the Sacrament Doe not these men presumptuously thinke like blinde Bayards that they haue God and his Grace and his Mercie at commaund that they can repent when they list the contrary experience whereof improues their folly discouers their delusions and shewes that they build on the sand and rest on a broken staffe The danger of deferring discouered for was there not a time when Esau sought the blessing with teares and found it not Would not Iudas faine haue repented as appeares by his hypocriticall confession Mat. 27.3.4.5 and yet a Halter was all the comfort he got Would not Antiochus Epiphanes had mercy when notwithstanding his expired life ended in miserie Would not the foolish Virgins haue entered the Bridegroomes Chamber when it was past time but were excluded And doth not the Lord threaten that many shall seeke to enter in at the straite gate but shall not be able Why so Because they seeke too looke when the time of grace is past And indeede it is iust with God to reiect them in aduersitie that haue reiected him in prosperitie not to heare when they call though they howle on their beds like Wolues that would not heare when
a consonant to serue God to sound out his prayses continually Psal 34. Sing to the Lord all thy life and prayse him whilst thou liuest Ps 104.33 Yea if thou praise him before the morning-watch as did that holy-hearted Dauid Psal 119.147 yea if at mid-night thou rise to giue thankes vnto him Psal 119.12 If seauen times a day thou prayse him v. 164. yea if thy mouth daily rehearse his righteousnesse and saluation Psal 7.15 yea if all the dayes of thy life thou prayse thy God Psal 146.2 and make his Statutes thy Songs in the house of thy pilgrimage Psal 119.54 yea not onely praising him but praying to him earely in the morning Psal 5.3 Iob 8.6 yea at euening and at morning and at noone day so oft as thou eatest thou dost but that seruice for which thy tongue was created it is Gods due and thy dutie so let thy tongue also serue man Gods Image in God and for God Let thy words be good and to the vse of edifying that they may minister grace to the hearers Let thy speech be alway gratious and poudered with Salt Col. 4 6. Let thy tongue spread abroad knowledge Pro. 15.7 that it may be as the well-spring of life Prou. 10.11 Vtter the words of grace Eccles 10.12 that thy lips may feede many Prou. 10.21 If God haue inriched thee with knowledge minister a word in season to him that is weary Esay 50.4 confirming him that is ready to fall and strengthening the weake knees Iob 44. So thy tongue shall glorifie God thus imployed Psal 50. be a testimonie of the sinceritie of thy heart Mat. 16. and it shall asswage the sorrow of the afflicted Iob 16.15 Sinnes of the eares So for the other members of thy body thy Eares if thou hast not serued thy God in and by them now beginne hast thou serued Sathan with them eyther in hearing what thou shouldest not haue heard profane Enterludes and Stage-playes filthy Songs scurrulous talke whereby thou hast opened those two dores to let in sinne into thy soule or hast thou refused to heare what thou shouldest haue heard hast thou turned away thine eare from hearing the Law Prou 28. Hast thou had heauy and vncircumcised eares Ier. 6.10 Psal 40.8 Hast thou beene an Idoll with eares and heard not Ezek. 13.2 A deafe Adder stopping thine eares at the voyce of the Charmer Psal 58.4 now serue God with that little part of thy body now stop thine eares at the hearing of sinne Esay 33.15 and open them to heare what the Spirit saith Reu. 2. Cause thine eare to heare wisedome Prou. 2.2 Giue eare to vnderstanding Prou. 14. Heare counsell and receiue instruction that thou maist be wise now in the latter end Prou. 19.20 Be wise and hearken to the corrections of life Prou. 15.3 Heare the Word of God Sit at Christs feete with Mary Luke 10.39 Heare with heede taking Luke 8.18 Heare with an honest heart vers 15. Heare and forget not Iames 1.24 Heare and practise vers 22. so thou shalt serue God with thy hearing Moreouer for thine Hands Sinnes of the hands if with them thou hast not serued God working vvicked works to prouoke the eye of the Lords glory Esay 3.8 eyther in committing euill 1. stealing from thy neighbour 2. taking Bribes in thy place 3. Idlenesse in thy calling or in omitting good duties first eyther of Pietie to God in stretching out thy hands in Prayer secondly or of charitie to man in closing them towards the poore Now keepe thy hands from doing euill and consecrate them vnto the Lord in doing good so thou shalt be blessed Esay 56.2 Exod. 32.29 If iniquitie be in thine hand put it farre away Iob 11.14 If thou hast stolne steale no more but worke with thine owne hands Ephes 4.28 Keepe them innocent and pure Psal 24 41. Shake thine hands from taking any gifts Esay 33 15. Let no blot or stain cleaue vnto them Iob 31.7 Strengthen them to doe good workes Nehem. 2.18 Open thy hand to thy brother to the poore to the needy Deut. 15.11 Stretch thy hand out of the increase that God giues thee Prou. 31. And stretch out thy hands also to the Lord. Psal 143. yea in euery place lift vp thy heart with the hand to God in heauen 1 Tim. 2. Lament 3.4 So shall thy hands serue God Sinnes of the feete For thy Feete if they haue declined and made haste to deceit Iob 23.11 if they carryed thee with lewd company out of the way of Gods Commandements to vanities or to vices to filthinesse or to follies to Playes or to Brothell-houses now remoue thy foote from euill Prou. 4.26 Make straight steps to thy feete Heb. 12. Refraine thy feete from the pathes of the wicked Prou. 1.15 And keepe the way of the righteous Prou. 2.20 So shalt thou serue God and keepe thy soule Prou. 16.17 Walke not in vanities Iob 31.5 nor in the counsell of the wicked Psal 1.1 but run the wayes of Gods Commandements Imploy them to carry thee to the house of God to the holy Exercises of Religion where God is serued Delight to stand in the gates of Ierusalem Psal 122.2 looking narrowly to thy foote when thou enterest into the house of God Eccles 4.17 Thus did those two good Anna's in Samuel and Luke a mother and a widdow as also good Dauid and here old Simeon rightly and religiously vse their feete in Gods seruice in visiting so frequently so constantly so zealously the house of Prayer where they met with God with Christ and with a blessing vpon their seeking and seruing God And so must thou if thou set thy selfe with thy heart and soule and strength and spirit and minde and body to serue the Lord as they did consecrating these and the rest of thy members parts and powers externall and internall to Gods seruice which that thou maist more willingly performe let these Motiues for conclusion of this Vse adde Spurres vnto thee to runne along with old Simeon to the seruice of this best Master to whom I recommend thee First thou wast created for Gods seruice Motiues perswading to Gods seruice 1. From the end of our creation as the Apostle instanceth in one sinne so I may in all the body was not made for fornication nor vncleannesse nor adultery nor drunkennesse nor for any other workes of the flesh which are recited Gal. 5.19 but for the Lord 1 Cor. 6.23 and the Lord for the body Therefore Dauid makes this an argument that wee should fall downe and worship the Lord because wee are the Sheepe of his pasture and the worke of his hands hee hath made vs not we our selues Doth any man keepe sheepe but hee will eate of the milke of the flocke and be cloathed with the wooll Doth any man build a Palace a Castle or a sumptuous house for his enemie to dwell in Did the Lord thinkest thou oh vaine man that seruest thy lusts thy pleasures the World the Diuell forme
greater and grosser more pleasing and more profitable sins when thou wilst Canst thou not leaue such sinnes which thou maist as well spare as the dirt from thy nayles namely thy vaine words thy oathes and blasphemies and canst thou leaue these that haue nearer allyance with thee and stand thee in more stead Is an inueterate sore a long raigning Disease so soone cured Is that Diuell that hath taken long possession so soone cast out Can the Aethyopian leaue his blacknesse and the Leopard his skinne then will it be easie for thee to doe well that still accustomest thy selfe to doe euill Besides thou thinkest thou canst repent when thou wilst Thou maist as well imagine that if thou wert dead thou couldst reuiue and liue againe when thou wilt for a wicked man is a dead man liuing in the life naturall dead in the life spirituall thou maist as well thinke to worke a Miracle when thou wilt for it is no greater Miracle to raise a dead body as Christ did Lazarus then to raise a dead soule None can repent when hee will to turne stones into flesh then a stony heart into a fleshie that can repent Indeed if Repentance were in thine owne power there were policie in it to deferre this fight with sinne as Fabritius lingred to fight with his enemies and still to taste the sweet of sinne but it is not in thy power to repent it is the gift of God Acts 5. ver 31. from whom this grace and all other come Iames 1.17 I but thou hast Scripture for thy purpose so hath the Diuell his Scriptum est is it not written saith the ignorant Lay-man or the carnall Cauiller that remembers no other Text but this which hee wisely vrgeth to his owne destruction that At what time soeuer a sinner repents from the bottome of his heart the Lord will be mercifull c. It is true that at what time the sinner repents hee shall be pardoned as Mary Magdalene the Publican and others were but the Lord saith not that at what time soeuer a sinner sinnes hee will giue him Repentance Aug. Qui dat poenitenti veniam nescis an dabit peccanti poenitentiam Repentance is the gift of Grace it comes not from Nature a stone hath as much power to mount vp to the Church Steeple of it selfe as a wicked man to repent of himselfe Therefore dally not with sin be not deceiued God is not mocked If thou couldst leaue the traffique and commerce with sinne when thou wouldest and repent from thy heart sinne might vvith greater shew be retained and with lesse danger but since the longer thou continuest in it the more thy heart is hardened since as the Prophet speakes of Wine and Women so euery other sinne takes away the heart Ose 11. and makes it incapable of any Christian dutie let it be thy wisedome as Daniel councels Nabuchadnezzar to breake off thy sinnes betimes leaue sinne ere it leaue thee beginne at length to liue ere thou dye for as Similis once said of himselfe though thou seest many yeeres thou liuest but those that are piously and penitently spent Now redeeme the time which thou hast misspent now is thy Haruest lead home now prouide against the rainy day of thy last day now in the calme of life arme thy selfe against the tempest of death Oh it will be too late to thinke of leading a good life when life is ended too late to buy after the Market is done too late to traffique after the Mart too late to saile when the Tyde is past and the Sea is rough therefore prepare a medicine before the wound Sero Medicina paratur Heare not the voyce of the Serpent Eritis sicut Dij you shall be like Gods to puffe you vp with pride but feare and beleeue the voice of God Moriemini yee shall dye like men for this death prepare betimes now is the acceptable time now is thy time thy day thy houre thy visitation now the voyce cals Christ knockes the Angell moues the waters Moses and the Prophets perswade the shortnesse of thy life multitude of thy sinne difficultie of repenting thy Houre-glasse running time spending thy former fruitlesse liuing danger of deferring death approaching all vrge moue pleade for a conuerted soule a holy heart a renued life that thou maist dye a blessed death finde a ioyfull resurrection and inioy a happy glorification Lastly to conclude this Text for this time Doctrine and so this Worke hauing exceeded my purposed and proposed breuitie let mee onely offer vnto your considerations this meditation that there is a direct and a certaine method and rule as of liuing so of dying well There is a way laid downe in the word to a blessed death so plaine so perspicuous that some haue vvrit vvhole Tractaites of this subiect from whose Haruest I will not be ashamed to gleane something as Ruth out of the field of Booz and insert their eares into this Garland borrowing some few grounds of him whom I heard as a Master out of Moses Chaire liuing * Mr. Perkins Mr. Sutton in his Booke Learne to Dye and reuerence dying If any therefore demaund in this great and maine poynt of all poynts what course hee is to take that with old Simeon he may die in peace for Resolution of this case of Conscience I say that to dye well there are two things requisite A preparation before death and A right disposition in death This Preparation is two-folde generall and speciall generall is that whereby a man prepares himselfe to dye throughout the whole course of his life to this the Scripture continually exhorts when it inioynes vs straitly to watch and pray to awake from sleepe to prepare to meete the Bridegroome to be in a readinesse euery day like Souldiers that expect their Generall against the second comming of CHRIST to Iudgement not to haue our hearts oppressed with surfetting and drunkennesse and the cares of the world least that day come vpon vs vnprouided as the theefe vpon the carelesse housholder as the snare vpon the Bird as the Floud vpon the old world as fire vpon Sodome as desolation vpon Ierusalem A thing that stands vs all much vpon as a dutie not to be omitted First Death is certaine yet vncertaine because of that vncertaine certaintie that is in death certaine for the matter as before we haue proued vncertaine both in respect of the Time when which none knowes whither morning euening midnight or Cocke crow in Winter Summer Spring or Autumne Secondly in respect of Place for none knowes where whether at home or abroad by Sea or by Land in his bed or in the field Dauid dyed in his bed Ionathan in the field the deceiued Prophet and Amasa in the high-way Abner at the Court Icarus Helle Aegaeus by Sea from whom the Aegean and Icarian Sea and Hellespont were named three Popes Iohn the first Iohn the foureteenth and Caelestine the fift dyed in prison nay some
Soule take thine ease eate drinke and be merry singing to the Tabret and the Hharpe stretching themselues vpon their Iuory Couches saying like these Epicures which Tertullian blames in his Bookes of the Soule Oh Death what haue we to doe with thee trouble not thou vs and wee shall not trouble thee yea though wee haue so many Monitors euery day in all the things of Nature the Sunne setting ouer vs the graues vnder vs Mâ—numentum quasi â—â—â—ens mentem though wee see many Tombes euen in our Churches and Monuments as the word signifies to admonish vs Crosses and Sicknesses Deaths summons that tell vs Death is approching vellicat haec aures atque ait en venio yet neuerthelesse as the sight of one obiect or colour takes away the eye from beholding another the thought of the world and the lusts thereof takes away the thought of death And as Absolon carryed on his Mule whilest hee hung by the haire of the head was thrust through three times by Ioab so our soules being carryed here vpon our flesh vvhich Augustine Hugo and Luther call the Asse of the soule whilst our thoughts are climing and fixt vpon the high Tree of Honour Pleasure Preferment Death like Ioab comes and kils vs with a triple Dart that wee see not Time past present and to come neuer thinking of these darts till wee feele them no more then the fish of the hooke till it hold her yea though wee see daily wiser wealthier holier healthfuller and younger then our selues goe to their graues yet this thought still raignes vs that wee shall not dye till wee be old as Seneca notes Non patemus ad mortem c. yea Ad Mart. euen such as thinke they shall be happy after death thinke little of the day of death Lib. de gratia noâ—â— Test Tantum vim habet carnis animae dulce consortium saith Augustine such force hath that sweet consort betwixt the soule and the flesh But it is more which Tully notes that there is no man so old but hee thinkes hee may liue one yeere longer though hee vse his third foote when one of his other feete is in the graue already and this makes euen old so encline in their thoughts and desires vnto the Marriage-bed who in the course of Nature haue but a few steps into their graues yea to associate themselues with such young yoake-fellowes that if Sophocles were liuing hee would blush once againe for shame to see them and Cato should haue more matter to laugh at then to see an Asse eate Thistles in which we verifie Christs prophesie that as in the dayes of Noah wee marry and are marryed neuer thinking of death till the Floud come This makes such an invndation of sinne as delights Sathan who takes as great delight to steale away our hearts from the thought of Death as Absolon did to steale away the hearts of the people from his Father Dauid for he knowes full well that if wee should thinke of Death wee should not practise sinne hee knowes that as the Serpent when shee stops the one eare with her taile the other with the earth shee will not harken to the voice of the Charmer so the Lords Doues that are as wise as Serpents laying their eares to the earth remembring their mortalitie will not be deluded with the charmes of his temptations he knowes that his hooke bayted with riches will not be bit vpon if a man remember himselfe breuis incertique huius iteniris of this his short and vncertaine iourney hee knowes hee will not sinne that knowes after death hee shall inherit Serpents and Wormes For which cause when hee would haue vs to sinne hee hides the griesly head of Death casting the scumme and mist of some deceiuing pleasure before our eyes as they say Iuglers doe in their trickes shewing vs onely sinnes pleasure as the Panther shewes his pleasing spots to the Beasts to deceiue hiding his head that hee may deuoure vs. Therefore to conclude this Part as our Sauiour Christ said De paup amand Remember Lots Wife as Nazianzen saith to oppressors Remember Naboths Vineyard so I bid those that are terrigenae Brutigini the sonnes of the earth Remember their earth nay God wisheth thee to remember thy earth Oh that they were wise saith God of Israell and would remember the latter things Deut. 32.29 Oh that wee were wise euen in this particular oh how should vvee auoid many snares of Sathan that preuailes ouer vs euen by our securitie in this kinde And therefore Quos viuentes blanditijs decipit c. whom hee deceiues by fraud liuing Greg. in Mor. hee deuoures by force dying Oh how should wee be prepared for the second comming of CHRIST if wee had but an eye to the pale Horse and him that sits thereon Apoc. 6.8 Oh that wee had but the wisedome of the Cocke that eating his meate hath euer an eye vpwards to looke at the Eagle or the Hawke Oh that wee as wee looke downewards with the eye of Reason to the things of this life would with the eye of Faith looke vp for the comming of Christ who as hee rose like a Lion is ascended like an Eagle and will descend againe to iudge vs then should wee be fitted with the good Seruant come when he will come to entertaine our Master with ioy Mat. 24.23 But alas woe be to the secure world vvee neither thinke of Iudgement generall nor speciall after death or in death sometimes indeede wee can say wee are all mortall but ex vsu â—agis quam sensu as some pray it is a word rather of custome then feeling wee seeme to be a little more moued when wee follow a Funerall then wee weepe and waile and cry out This is the end of all flesh but as soone as wee are at home the most we doe is a carnall fruitlesse mourning for the dead wee make no spirituall vse of it to dye to any sinne in which as some compares vs wee are like to Swine who when some one in the Heard is bit with a Dogge all flocke about and gruntle but presently it is forgot they fall againe to wallowing and rooting or like little Turkies and Chickens who if the Kite or Buzzard swap and catch one all the rest with their dammes are in an vprore but instantly they fall againe to feeding so when Death that deuouring Dog that rauening Kite that preyes vpon all flesh snatcheth away any of our Friends and Neighbours wee complaine and exclaime of lifes breuitie the worlds vanitie wee mourne and pretend mortification vvee lament and seeme to repent but within few dayes all is drowned in the Leth of Obliuion wee forget Death as Nabuchadnezzar forgot his Dreame wee fall againe to our former sinfull securitie and so wee continue till vvee dye exeâ—cati insoporati impraeparati excecated insoporated vnprepared God reforme this and teach vs as Dauid prayes Psal 38. the number of our dayes and make
vs vvise to saluation Besides this Meditation which wee make a part of preparation to the attaining of this peaceable departure other duties are to be adioyned some whereof are to be performed in health some in sicknesse some in the immediate summons of Death it selfe of all which briefely in these subsequent directions First let him that will die in peace The life of Faith brings peace in Death liue by Faith Hab. 2.2 let him not content himselfe with an Historicall Faith such as the Diuels haue Iames 2.14 noâ— with a Ciuill Faith such as morrall men haue and as the Heathens haue nor with an Implicite Generall Faith See D. Mosse his Sermon of the Faith of Diuels which the Papists haue euen the Coblers Faith to beleeue as the Romish Church beleeues for alas all these kindes of Faith bring no more peace and comfort to the soule in any extremitie then cold water to a man that is in a sowne And therefore many men are deceiued which thinke they shew themselues exquisite Christians and haue enough to saluation if to their Pastor or others in their sicknesse they can repeate and render their Faith according to Gods Word and the Articles of the Creede with a renunciation of all points of Poperie of Heresies and Superstitions for alas this generall illumination this knowing Faith which onely swimmes in the braine without a particular applying Iustifying Faith which workes by Loue and brings forth the fruits of Prayer Repentance godly Sorrow for sinne Zeale Sanctification new Obedience c. neuer heates the heart nor comforts the conscience nor hath the answere of any sound peace from God Oh therefore labour for a Iustifying sauing Faith for a speciall and an applying Faith such as Paul preacht to the conuert Iaylor Acts 16.31 Phillip to the baptized Eunuch Acts 8.37 such a Faith as is commended in the auncient Patriarkes and Primitiue Worthies Hebrewes the eleauenth Chapter such as CHRIST commended in the Centurion Mat. 8.10 and the Canaanitish woman Mat. 15.28 such as Thomas had after his incredulitie calling Christ his Lord and his God Iohn 20.28 such as Paul had when hee profest that he liued euen by Faith in Iesus Christ Gal. 2.20 such as Simeon here had Oh get Christ into thy heart by Faith as this good old man had him in his Armes and in his heart and thy death shall be peaceable like his Repentance the meanes of peace with God Secondly if thou wilst die in peace repent speedily of thy fore-past and present sinnes for sinne hinders all true peace There is no peace to the wicked saith my God twise for surenesse in expresse words Esay 48. verse 22. so Chap. 57.21 Iniquitie makes a diuision and seperation from God Esay 59.2 euen in life much more in death for then the soules of the wicked goe to Hell Psal 9.16 much more in Iudgement Mat. 7.23 Where there is plaine and palpable whoredome discouered there can be no peace betwixt man and wife all sinne is whoredome and sinners are called Adulterers and Adultresses Iames 4. verse 4. they are spiritually and corporally polluted by the Flesh the World the Diuell for which cause rebellious Israel and Iudah are compared to Whores and Harlots Ier. 3. v. 8.9 c. Now if any wicked soule should aske with a desire of resolution as the two Messengers of Ieboram and as Iehoram himselfe asked Iehu Is it peace Is it peace 2 King 9.18.19 Is there peace or shall there be peace betwixt God and my soule I resolue him roughly from God as Iehu did Iehoram verse 22. What peace What hast thou to doe with peace since thou wantest Grace the inseparable companion of Peace 2 Tim. 1.2 What hast thou to doe with peace whilst the whoredomes of thy Mother Iezabel and her witchcrafts are great in number whilst the pollutions of that whorish Iezabel thy vncleane soule are daily increased whilst thy Treasons and Rebellions against thy God which as Samuel tels Saul are like the sinne of witchcraft 1 Sam. 15.23 are with an obdurate and obstinate heart continued Was there any peace to Absolon though a Sonne when hee was a Traytor against his Father Can there be any to thee not a Sonne of God but a slaue of Sathan rebelling against the Father of Spirits Had Zimri peace saith Iezabel to Iehu that slew his Master 2 Kings 9.31 Zimri was a Traytor and slew Elab as hee was drinking till hee was drunke in the house of Arza his Steward an vsuall end for drunkards 1 Kings 16.9.10 Iezabel argues well Can Traitors haue peace looke to it Iehu thou art a Traytor against Ahab sure Traytors seldome or neuer dye in peace Witnesse Absolon Sheba Adoniah our English Traytors Romanized Semenaries treacherous Conspirators Lopus Squire Tâ—â—chburne Babington Parry c. our late Powder-plotting Pioners the French Rauillack millions moe which being like Ioab men of bloud haue come to their ends as is said of Tyrants cum caede sanguine with bloud and slaughter Oh then how canst thou a worme of the earth a wretched man because a vvicked man liuing in treasonable sinnes with a heart as hard as the neather-Milstone rebelling against so great so glorious so potent so powerfull a God once hope that euer thy gray haires shall come to the graue in peace or that thy soule after her flitting shall rest in Abrahams bosome the place of peace Can a man haue peace in Rome and be opposed against the Pope the vsurping Herod that supposed earthly God as his flattering Parasites call him oh then canst thou dust and ashes be opposed on earth against the mightie Iehouah the God of heauen Christ that opened the eyes of the blinde open thine eyes to see and thy heart to beleeue as hee did Lydia's Acts 16.14 and giue thee at last a resolution to breake off thy sinnes by repentance Dan. 4.84 the enemies of thy peace least God breake thee like a Potters vessell and teare thee in pieces whilst there is none to deliuer thee Psal 50.22 Oh sue for pardon for thy sinnes seeke for peace to him which is the Prince of peace Esay 9.6 seeke for peace by him and his merits which was ordained to be thy peace and to worke thy reconciliation Col. 1.20 so thou shalt shut vp the last period of thy life vvith inward peace and goe to keepe an eternall Sabbath with him that is the God of peace Thirdly that thou maist die peaceably invre thy selfe to dye daily and that after this manner First euery day mortifie some sinne nip some Serpent in the head crucifie euery day some corruption set vpon thy lesser sinnes and so get ground of thy greater sinnes Three wayes how to dye daily as in particular leaue thy dangerous and damnable custome of swearing and blaspheming by these degrees first breake off thy Ciuill Oathes First dye to sinne as in swearing by thy Faith Troth Christendome c. Secondly then set vpon thy