A Golden Chain

Again, one Leaver a ploug-man, railing, said that he saw the evil favored knave Latimer when he was burned: and also in despite, said, that he had teeth like an horse. At which time and hour, as near as could be gathered, the son of the said Leaver most wickedly hanged himself.

Again, in the time of K. Edward, a young gentleman of Cornwall being in company with other moe gentlemen together with their servants, being about the number of twenty horsemen, among whom this lusty younger entered into talk, and began withal to swear, and use ribauld speech, being gently reproved, the young gentleman took snuff, and said to the reproouer, Why takest thou thought for me? take thought for thy winding sheet: well, quoth the other, amend, for death giveth no warning: for as soon cometh a lambes skin to the market, as on old sheep's skin. God's wounds (said he) care not thou for me: raging still in this manner worse and worse in words, till at length passing on their journey, they came riding over a great bridge, standing over a piece of an arm of the sea, upon which bridge this gentleman-swearer spurred his horse in such sort, as he sprang clean over with the man on his back, who as he was going, cried, saying, Horse and man and all to the devil.

Again, there was a serving man in Lincolnshire, who had still in his mouth an use to swear God's precious blood, and that for very trifles: being often warned by his friends to leave the taking of the Lord's blood in vain, did notwithstanding still persist in his wickedness, until at the last it pleased God to acite him first with sickness, and then with death: during which time of the Lord's visitation, no persuasion could move him to repent his foresaid blaspheming, but hearing the bell to toll, did most hardly in the very anguish of his death, start up in his bed, and sware by God's blood this bell tolled for me. Whereupon immediately the blood abundantly from all the joints of his body, as it were in streams, did issue out most fearfully from mouth, nose, wrestes, knees, heels, & toes, with all other joints, not one left free, & so died.

These and such like judgments must be as warnings from heaven to admonish us, and to make us afraid of the abuse of the Tongue: especially when it tendeth to the dishonor of God. And we are to imitate the example of Policarpe the Martyr, who when he was bidden to take his oath, & curse Christ, answered, Fourescore and six years have I been his servant, yet in all this time hath he not so much as once hurt me: how then may I speak evil of my King and Sovereign Lord, which •• th thus preserved me? VI. Lastly, God hath honored thy tongue with the gift of speech and utterance: and the great excellency of this gift thou shouldest perceive, if thou werest stricken dumb for a time. Therefore let thy tongue be applied to the honoring of God, and to the good of thy neighbor.

To the Reader whosoever.

GOd hath bestowed on us great prosperity and peace, with plenty of all temporal blessings that heart can wish for many years in this land.

Prosperity abused hath been the occasion of many grievous sins against the first and second table: specially of Atheism, neglect of God's worship, contempt of the word, profanation of the Sabbath, abuse of the sacraments, &c.

These and such like sins have long called down for judgments from heaven upon us: and the rather, because the preaching of the word hath little prevailed to bring us to any amendment of life.

Whereupon God hath now begun to cause his judgment to seize upon us, specially by plague and pestilence: and that even in the very principal part of this lande: whereby he himself doth (as Job saith) round us in the ear, and preach repentance to us.

Wherefore it stands us now in hand if ever, to look about us: and if we have not repented to begin to repent: if we have in former time repented, to do it more earnestly.

If so be that we shall harden our hearts both against his word and judgments, and put far from us the evil day: undoubtedly we must needs look for judgments far more terrible then ever we felt as yet; if not eternal destruction. Let us be advised by the old world, who made light of Noah's warning, and were drowned in the floode: by Lots sons in law, who took their fathers counsel for mockage, and were burnt with fire and brimstone from heaven: by the foolish virgins, who were sleeping when they should have been furnishing their lamps, and were shut from the marriage of the lamb.

And to direct thee somewhat in the practice of repentance, I have penned this small treatise: use it for thy benefit, and see thou be a doer of it: unless thou wilt be a willful murderer, and shed the blood of thine own soul.

And whereas there have been published heretofore in English two sermons of Repentance, one by M. Bradford Martyr, the other by M. Arthur Dent: sermons indeed which have done much good: my meaning is not to add thereunto, or to teach any other doctrine, but only to renew and revive the memory of that which they have taught.

Neither let it trouble thee that the principal Divines of this age, whom in this treatise I follow, may seem to be at diffeeence in treating of repentance. For some make it a fruit of faith containing two parts, Mortification and Viuification: some make faith a part of it, by deviding it into contrition, faith, new obedience: some make it all one with regeneration. The difference is not in the substance of doctrine, but in the logical manner of handling it. And the difference of handling ariseth of the diverse acception of repentance. It is taken two ways, generally and particularly. Generally for the whole conversion of a sinner, and so it may contain contrition, faith, new obedience under it, and be confounded with regeneration. It is taken particularly for the renovation of the life and behavior: and so it is a fruit of faith. And this on • lie sense do I follow in this treatise.

I have added hereto a few lines of the combat between the flesh and the spirit: because repentance and this combat are joined together, and the one is not practiced without the other, as appears by resolving Psalm 51.

Yea, the best man that is, in the practice of godliness, often appears to be unlike himself: and the cause is this spiritual combat. The flesh otherwhiles makes him wayle and mourn and go drooping: presently after the spirit puts into him (as we say) the heart of gresse, and makes him triumph against the flesh, the devil, the world. Moses was courageous at the red sea, but he failed at the waters of strife. Job first praiseth God, and afterward blasphemeth. David is often fainting in misery, yet by and by revived. Wherefore there is good cause why the consideration of repentance and the combat should go together: that no man, after he hath begun to repent, might dream of ease to his flesh: as though we should go to heaven in beds of down: but rather that we might be resolved, that when we begin to do anything pleasing unto God, then we must look for nothing but continual molestation from our vile and wicked natures.

CHAP. I. What Repentance is.

REpentance is a work of grace, arising of a godly sorrow: whereby a man turns from all his sins unto God, and brings forth fruits worthy amendment of life.

I call Repentance a work: because it seems not to be a quality, or virtue, or habit: but an action of a repentant sinner. Which appears by the sermons of the Prophets and Apostles, which run in this tenor, Repent, turn to God, amend your lives, &c. Whereby they intimate, that Repentance is a work to be done.

Again, Repentance is not every kind of work, but a work of grace; because it cannot be practiced of any, but of such as be in the estate of grace. Reasons are these. I. No man can repent, unless he first hate sin, and love righteousness; and none can hate sin, unless he be sanctified; and he that is sanctified is justified: and he that is justified must needs have that faith which unites him to Christ, and makes him bone of his bone, and flesh of his flesh. Wherefore he that repents is justified and sanctified, and made a member of Christ by faith. II. He that turns to God, must first of all be turned of God: and after that we are turned, then we repent. Surely after I was converted I repented: and after that I was instructed I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.

Some may object, that repentance goes before all grace, because it is first preached. The first sermon that ever was made, was of repentance, preached by God himself in Paradise to our first parents. And ever since the sermons of all the Prophets and Apostles, and of all faithful ministers have had repentance for their beginning and scope. The answer hereto may be this: If we respect the order of nature, there be other graces of God which go before repentance: because a man's conscience must in some sort be settled touching his reconciliation with God in Christ, before he can begin to repent. Wherefore justification and sanctification in order of nature go before repentance. But if we respect time, grace and repentance are both together. So soon as there is fire, so soon it is hot: and so soon as a man is regenerate, so soon he repents. If we respect the outward manifestation of these twain, repentance goes before all other graces: because it first of all appears outwardly. Regeneration is like the sap of the tree that lies hid within the bark: repentance is like the bud that speedily shows it self, before either blossom, leaf, or fruit appear: yea, all other graces of the heart which are needful to salvation, are made manifest by repentance. And for this cause Repentance (as I take it) is first preached.

I add further, that repentance riseth of a godly sorrow in the heart, as Paul teacheth. Godly sorrow causeth repentance unto salvation never to be repented of. It is called a godly sorrow, or a sorrow according to God, that it may be distinguished from worldly sorrow: which is a grief arising of the apprehension of the wrath of God and other miseries; as fear of men, loss of good name, calamities in goods and other things, which in this life follow as punishments of sin: whereas the godly sorrow causeth grief for sin, because it is sin. And it makes any man, in whom it is, to be of this disposition & mind, that if there were no conscience to accuse, no devil to terrify, no judge to arraign & condemn, no hell to torment, yet he would be humbled & brought on his knees for his sins, because he hath offended a loving, merciful, and long suffering God.

Further I say, that repentance stands in turning again to God. Man at the first was made a goodly creature in the image of God, having fellowship with him, whereby he dwelt in God, and God in him. By sin there is a partition made between God and man: who is alienated and estranged from God, and is become the child of wrath, a firebrand of hell, the prodigal child going from his father into a far country, the straying, nay the lost sheep. Now when men have grace to repent, then they begin to renew this fellowship, and turn again to God. And the very essence or nature of repentance consists in this turning. Which Paul doth seem to intimate, when he saith, That he shown both to Jew and Gentile, that they should repent and turn to God, and do works worthy amendment of life. In which words he sets down unto us a full description of repentance.

Again I say, that repentance is a turning from sin, because it doth not abolish or change the substance of body or soul, or any of the faculties thereof either in whole or part: but only rectify and amend them by removing the corruption. It turns the sadness of melancholy to godly sorrow, choller to good zeal, softness of nature to meekness of spirit, madness and lightn • sse to Christian mirth: it reforms every man according to his natural constitution, not abolishing it, but redressing the fault of it.

Further I put down, that repentance is a turning from all sin to God, that I may exclude many false turnings. The first, when a man turns from God to sin: as when one of a Protestant becomes a Papist, an Arian a •• milist. The second, when a man turns from one sin to another. As when the riotous person leaves his prodigality, and gives himself to the practice of covetousness: this can be no repentance: because it is a going from one extreme to another, whereas repentance is to leave the extremes & keep the mean. The third is, not when a man turns from sin, but sin turns from him and leaves him. As when the drunkard leaves drunkenness, because his stomach is decayed: the fornicator his uncleanness, because the strength of nature fails him: the quarreller his fighting, because he is maimed on leg or arm. The last is, when men turn from many sins, but will not turn from all. As Herod did many things at the advertisement of John the Baptist, but could not be brought to leave incest, in having his brother Philip's wife; This repentance is nothing. For as he which is truly regenerate, is wholly in body, soul, and spirit regenerate: so he which truly repents, turns from all sin, and turns wholly to God.

Neither is this to trouble any, that they cannot know all their sins: for sound repentance for one special sin, brings with it repentance of all sin. And as God requires particular repentance for known sins, so he accepts a general repentance for such as be unknown.

To proceed further, the conversion of a sinner in repentance, hath three parts. The first, a purpose and resolution in the mind: the second, an inclination in the will and affections: the third, an endeavor in life and conversation, to abandon and leave all his former sins, and to employ himself in obedience to God's commandments.

Lastly, this repentance must bring forth fruits worthy amendment of life: because it cannot be known to be sincere, unless it bring forth fruit. Repentant sinners are trees of righteousness of God's own planting: and they grow by the waters that flow out of the sanctuary, and therefore they must bear fruit that may serve for meat, & leaf for medicine: otherwise the axe of God's judgment is laid to their roots to stock them up.

CHAP. II. Of the causes of Repentance.

THe principal cause of Repentance is the Spirit of God, as Paul saith, Instructing them with meekness that are contrary minded, proving if God at any time will give them repentance. And Jeremiah, Conuert thou me, and I shall be converted.

The instrument of the holy Ghost in working repentance, is the ministry of the Gospel only, and not the law. Reasons hereof are these. I. Faith is engendered by the preaching not of the Law, but of the Gospel, as Paul saith, The Gospel is the power of God to salvation to all that believe from faith to faith: therefore repentance which follows faith as a fruit thereof, must needs come by the preaching of the Gospel only. II. The Law is the ministry of death and damnation: because it shows a man his wretched estate; but shows him no remedy: therefore it cannot be an instrumental cause of that repentance which is effectual to salvation. III. The doctrine of repentance is a part of the Gospel: which appears in this, that the preaching of repentance, and the preaching of the Gospel are put one for another. And our Savior Christ deuides the Gospel into two parts: the preaching of repentance, and remission of sins in his name. IV. That part of the word which works repentance, must reveal the nature of it, and set out the promise of life which belongs unto it. But the Law neither reveals faith nor repentance: this is a proper work of the Gospel. If it be said, that the Law is a schoolmaster to bring us to Christ, the answer is, it brings men to Christ not by teaching the way, or by alluring them; but by forcing and urging them.

Neither do we abolish the law, in ascribing the work of repentance to the Gospel only: for though it be no cause, yet is it an occasion of true repentance. Because it represents unto the eye of the soul our damnable estate, & smites the conscience with doleful terrors and fears, which though they be no tokens of grace (for they are in their own nature the very gates and the downfall to the pit of hell) yet they are certain occasions of receiving grace. The phisitian is otherwhiles constrained to recover the health of his patient by casting him into some fits of an ague: so man, because he is deadly sick of the disease of sin, must be cast into some fits of Legal terrors by the ministry of the law, that he may recover his former estate, & come to life everlasting.

Repentance also is furthered by calamities, which in this case often come in the room & stead of the law. Joseph's brethren, when they were in distress in Egypt, said one to another, We have verily sinned against our brother, in that we saw the anguish of his soul when he besought us, and we would not hear him: therefore is this trouble come upon us. And the Lord saith in Oseah, I will go & return to my place, till they acknowledge their fault and seek me; in their affliction will they seek me diligently. And the Israelites say, My soul had them (many afflictions) in remembrance, and is humbled in me. Example of Manasseh. And whē he was in tribulation, he prayed to the Lord his God, and humbled himself greatly. And David saith, It is good for me that I have been afflicted, that I might learn thy statutes.

CHAP. III. Howe Repentance is wrought.

REpentance is wrought in the heart by certain steps and degrees. First of all a man must have knowledge of four things, namely of the law of god, of sin against the law, of the guilt of sin, and of the judgment of God • gainst sin, which is the eternal wrath of God.

Then in the second place must follow the Application of the former knowledge to a man's own person, by the work of the conscience assisted by the holy Ghost, which for that cause is called the spirit of bondage: and this application is made in a form of reasoning, called a practical syllogism, on this manner:

The breaker of the law is guilty of eternal death, saith the mind:

But I am a breaker of the law of God, saith the conscience, as a witness and an accuser:

Therefore I am guilty of eternal death, saith the same conscience, as a judge.

Thirdly from this application thus made ariseth fear and sorrow in respect of God's judgments against sin, commonly called the sting of the conscience, or penitence, and the compunction of heart.

Now this compunction, unless it be delayed by the comforts of the Gospel, brings men to desperation, and to eternal damnation. Therefore he that will repent to life everlasting must go four steps further. First he must have knowledge of the gospel, and enter into a serious consideration of the mercy of God therein revealed. Then must follow the application of the former knowledge by the conscience, renewed and assisted by the spirit of adoption, on this manner:

He that is guilty of eternal death, if he deny himself, and put his affiance on the death of Christ, shall have righteousness and life eternal, saith the mind enlightened by the knowledge of the Gospel:

But I being guilty of eternal death, deny myself, and put all my affiance in the death of Christ, saith the conscience renewed by the spirit of adoption:

Therefore I shall have righteousness and life everlasting by Christ.

Thirdly after this application there follows joy and sorrow: joy, because a man's sins are pardoned in Christ: sorrow, because a man by his sins hath displeased him which hath been so loving and merciful a God unto him.

Lastly, after this godly sorrow • ollowes Repentance, called a Transmentatation or turning of the mind, whereby a man determines and r • solues with himself to sin no more as he hath done, but to live in newness of life.

CHAP. IV. Of the parts of Repentance.

REpentance hath two parts: Mortification, and Rising to newness of life.

Mortificatiō is the first part of reap̄tance, which cōcerns turning frō sin.

Men turn from sin, when they do not only abstain from actual sin, but also use all means whereby they may both weaken and suppress the corruption of nature. Surgeons when they must cut off any part of the body, use to lay plasters to it, to mortify it; that being without sense and feeling, it may be cut off with less pain. In the same manner, we are to use all helps & remedies prescribed in the word, which serve to weak̄ or kill sin, that in death it may be abolished.

And it must not seem strange, that I say we must use means to mortify our own sins. For, howsoever by nature we cannot do anything acceptable to God, yet being quickened and moved by the holy Ghost, we stir and move our selves to do that which is truly good. And therefore repentant sinners have grace in them, whereby they mortify their own sins. Paul saith. I beat down my body, and bring it in subjection. And, they which are Christ's have crucified the flesh with the affections and lusts thereof. And, Mortify therefore your earthly members, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness. And, If any man purge himself from these, he shall be a vessel unto honor. And S. John saith, Everyone which hath this hope in him, purgeth himself, even as he is pure. And, he which is begotten of God preserveth himself, and the wicked one toucheth him not.

Mortification hath three parts. A purpose in mind, an inclination in will, and an endeavor in life and conversation to leave all sin.

Rising to newness of life, is the second part of repentance concerning sincere obedience to God.

And it hath also three parts. The two first are a resolution in the mind, and an inclination or lust in the will to obey God in all things. Barnabas exhorts them of Antiochia, that with purpose of heart they would clean unto the Lord. Examples of both these are many in Scriptures. Of Joshua, If it seem enill unto you to serve the Lord, choose you thi • day whom you will serve, whether the gods which your fathers served, or the gods of the Amorites, &c. but I & my household will serve the Lord. Of David, O Lord, thou art my portion, I have determined to keep thy commandments. And, I have sworn, and will perform it, that I will keep thy righteous judgments. And, When thou saidst, seek my face, mine heart answered unto thee, O Lord, I will seek thy face. And, I have applied mine heart to fulfil thy statutes always even to the end.

The third part, is an endeavor in life and conversation to obey God. Example of Paul. And herein I take pains to have always a clear conscience towards God and towards men. Of David, I hau • respect to all thy commandments. And, I have chosen the way of truth, and thy judgments have I laid before me. And, I have cleaved to thy testimonies. And, direct me in the path of thy commandments: for therein is my delight.

No man must here think, that a repentant sinner fullfils the law in his obedience: for their best works are faulty before God. And whereas the faithful in scriptures are said to be perfect: we must know that there be two degrees of perfection: perfection in substance, and perfection in the highest degree. Perfection is substance is, when a man doth sincerely endeavor to perform perfect obedience to God, not in some but in all his commandments. And this is the only perfection that any man can have in this life. A Christian man's perfection is to bewail his imperfection: his obedience more consists in the good will, then in the work, and is more to be measured by the affection, then by the effect.

CHAP. V. Of the degrees of Repentance.

REpentance hath two degrees. It is either ordinary, or extraordinary.

Ordinary repentance is that which every Christian is to perform every day: for as men fall daily either more or less; so the graces of God are proportionally weakened day by day. Wherefore the continual reparation thereof must be made by a daily renewing of repentance. A Christian mā is the temple and house of God's spirit: he must therefore once a day sweep it, that it may be fit to entertain so worthy a guest.

Extraordinarie repentance is the same in nature with the former: it differs only from it in degree and measure of grace.

And this is to be put in practice, when men fall into any enormous, capital, or grievous offenses: whereby they do very grievously wound their own consciences, and give great offense to the Church. Of this sort was the repentance of Peter, when he went forth and wept bitterly: & David's repentance, after he had committed adultery and murdered Uriah.

CHAP. VI. Of the persons which must repent.

MEn be of two sorts: the natural man, and the regenerate. Repentance is needful for both. For the natural man, that he may be brought from his sins, and the image of God renewed in him. Some may say, that many natural men live civilly, abstaining from all outrageous behavior, and therefore need no repentance. I grant indeed they do so: yet repentance must go withal. For civil life without grace in Christ, is nothing else in God's sight, but a beautiful abomination. The Pharisees were civil, yet Christ saith of them, Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall not see the kingdom of heaven. Repentance is also required in the regenerate: because they have may unknown and hidden corruptions in them, which must be mortified: and otherwhiles they fall grievously: and therefore that they may rise again, they must be daily practiced in the spiritual exercises of repentance.

CHAP. VII. Of the practice of Repentance.

IN the practice of Repentance four special duties are required. The first is a diligent and serious examination of the conscience by the laws and commandments of God, for all manner of sins both original and actual. Example of the children of Israel. Wherefore is the living man sorrowful? man suffereth for his sin: let us search and try our ways, and turn again to the Lord. Of David, I considered my ways, and turned my feet to thy testimonies.

Touching Original sin, this must be well remembered, that one mā hath not one part only of original sin, and another man another: one man this corruption, another that: but every mā as he received from Adam the whole nature of man: so also he received original sin wholly. And therefore every man, (not one accepted, saving Christ who was extraordinarily sanctified by the holy Ghost in the womb of the Virgin) hath in him from his parents the corruption and seed of all sin, which is a natural disposition and proneness to commit any sin whatsoever. Take a view and consider all the horrible sins that be practiced in any part of the world, either against the first or second table: whatsoever they are, the spawn and seed of them all is even in that man that is thought to be best disposed by nature. Some may say, that experience shows the contrary; because among men that want all manner of religion some are more civil and orderly; some again more lewdly disposed. I answer, that this comes to pass, not because some men are by nature less wicked then others: but because God by his providence doth limit and restrain men's corruption more or less, which he doth for the good of mankind. For if men might be wholly left to themselves, corruption would so exceedingly break out into all manner of sins, that there should be no living in the world.

In examination of actual sins, three rules must be followed. The first, that we must search out not only our gross sins, but even the very thoughts of our hearts. For repentance is not only a change of the speech, apparel, and outward behavior, but also of the inward and secret thoughts of the heart. Therefore the prophet Joel bids the Jews rend their hearts and not their garments: and Paul tells the Ephesians, that they must be renewed in the spirit of their minds: and Peter bids Simon Magus to repent and pray God that the thought of his heart may be forgiven him. The second, that the very circumstances of sins done must be considered: as the time when, the place where, and the manner how; as namely, whether they were done of ignorance, or knowledge, of weakness, or presumption, or obstinate malice. Thirdly in examination it is very meet and convenient, that we pass through all the commandments of the moral law, laying them as most absolute rules to our hearts and lives: and by this means we shall be able to make large bills and Catalogues of all our sins, even from the very cradle to any part of our age following, as the servants of God have always done. Thus it will come to pass, that we shall plainly see our wretched estate, and acknowledge that our sins be in number as the hairs of our head, & as the sands by the sea shore.

CHAP. VIII. Of legal motives to Repentance.

MOtiues to Repentance are either Legal, or Evangelical. Legal, are such as are borrowed from the law: and they are three especially.

The first is, the misery and cursed estate of every impenitent sinner in this life by reason of his sins.

His misery (that I may express it to the conceit of the simplest) is seven-fold.

• 1. within him.
• 2. before him.
• 3. behind him.
• 4. on his right hand.
• 5. on his left hand.
• 6. over his head.
• 7. under his feet.

His misery within him is twofold. The first is a guilty conscience: which is a very hell unto the ungodly man. For he is like a silly prisoner, & the conscience like a gayler which follows him at the heels, and dogs him whither soever he goes, to the end he may see and observe all his sayings and doings. It is like a register, that sits always with the pen in his hand, to record and inroll all his wickedness for everlasting memory. It is a little judge, that fits in the middle of a man, even in his very heart, to arraign him in this life for his sins, as he shall be arraigned at the last judgment. Therefore the pangs, terrors, and fears of all impenitent persons, are as it were, certain flashings of the flames of hell fire. The guilty conscience makes a man like him which lies on a bed that is too strait, and the covering too short; who would with all his heart sleep, but cannot. Belshazzar when he was in the midst of his mirth, seeing the hand writing on the wall, was smitten with great fear, so as his countenance changed, and his knees smote together.

The second evil within man is the fearful slavery and bondage under the power of Satan the prince of darkness: in that his mind, will, and affectictions are so knit and glued to the will of the devil, that he can do nothing but obey him, and rebel against God. And hence Satan is called the prince of this world: which keeps the hold of the heart as an armed captain keeps a skonse or castle with watch and ward.

The misery before man, is a dangerous snare which the devil lays for the destruction of the soul. I say it is dangerous: because he is in setting of it twenty or forty years, before he strikes: when as (God knows) men do little think of it. It is made of three cords: with the first, he brings men into his snare: and that he doth by covering the misery and the poison of sin: and by painting out to the eye of the mind, the deceitful profits and pleasures thereof. With the second, he hopples and insnares them: for after that a man is drawn into this or that sin, the devil hath so sugered it over with fine delights, that he cannot but needs must live and lie in it. By the third, he draws the snare, and endeavors with all his might to break the neck of the soul. For when he seeth a fit opportunity, especially in grievous calamities; and in the hour of death, he takes away the visor of sin, and shows the face of it in the true form, as ugly as himself: then withal he begins (as we say) to show his horns; then he rageth in terrifying and accusing, that the soul of man may be swallowed up of the gulf of final despair.

The misery behind him, is the sins past. The Lord saith to Cain, If thou doest not well, sin lieth at the door. Where sin is compared to a wild beast, which follows a man whither soever he goeth, and lieth lurking at his heels. And though for a time it may seem to be hurtlesse, because it lies asleep: yet at length, unless men repent, it will rise up, seize on them, rend out the very throats of their souls. Job in his affliction saith, Thou writest bitter things against me, and makest me possess the sins of my youth. And David prayeth, Forgive me the sins of my youth. If the memory of sins past be a trouble to the godly man, oh what a rack? what a gybbet will it be to the heart of him that wants grace?

The misery on the right hand is prosperity and ease: which by reason of man's sins is an occasion of many judgments. In it men practiced the horrible sins of Sodom: it puffs up the heart with devilish pride, so as men shall think themselves to be as God himself, as Sennacherib, Nebuchadnezzar, Antiochus, Alexander, Herod, Domitian did. It steals away man's heart from God, and quenches the sparks of grace. As the Lord complaineth of the Israelites, I spake unto thee when thou wast in prosperity: but thou saidest, I will not hear: this hath been thy manner from thy youth. It is like the Iuie that embraces the tree, and winds round about it, but yet draws out the juice and life of it. Hence is it, that many turn it to an occasion of their destruction. Solomon saith, Prosperity of fools destroyeth them. When the milt swells, the rest of the body pines away: and when the heart is puffed with pride, the whole man is in danger of destruction. The sheep that goes in the best pasture, soonest comes to the slaughter-house: and the ungodly man fattes himself with continual prosperity, that he may the sooner come to his own damnation.

The misery on the left hand is adversity, which stands in all manner of losses and calamities, in goods, friends, good name, and such like. Of this read at large, Deut. 28.

The misery over his head, is the wrath of God, which he testifies in all manner of judgments from heaven, in danger of which every impenitent sinner is every hour. And the danger is very great. The Scripture saith, It is a fearful thing to fall into the hands of the living God. He hath store-houses full of all manner of judgments: and they watch for secure sinners that they cannot scape. God's wrath is as a fire making havoc and bringing to naught whatsoever it lights on: yea, because he is slow to anger, therefore more terrible: as a man therefore stays his hand for a time, that he may lift it higher and fetch a deeper blow. When the dumb creatures melt as wax, and vanish away at his presence, when he is angry; as the hugh mountains and rocks do; frail man must never look to stand. If the roaring of a lyon make men afraid, and the voice of thunder be terrible: oh, how exceedingly should all be astonished at the threatenings of God!

The misery under his feet, is hell fire: for every man till he repent, is in as great danger of damnation as the traitor apprehended, of hanging, drawing, and quartering. A man walking in his way falls into a deep dungeon that is full of ugly serpents and noisome beasts: in his fall he catches hold of a twig of a tree that grows at the mouth of the dungeon, and hangs by it: afterward there comes a beast both lean and hungerbitten, which having cropped the whole tree, is ever and an on knapping at the twig on which he hangs. Now, what is the danger of this man? surely he is like to fall into the pit, over which he hangs. Well, this man is every impenitent sinner: the pit is hell, prepared for the devil and his angels: the twig is the brickle and frail life of man: the hungerbitten beast is death, that is ready every hour to knappe, our life a sunder: the danger is fearful: for man hanging as it were over the mouth of hell, when life is ended, unless he use good means before he die, he then falls to the very bottom of it.

If this be the misery wherewith the careless man is • ieged and compassed about every way, and that for his sins, why do men lie in the dead sleep of security? O! it stands them in hand to take up the voice of bitter lamentation, and for their offenses to howl after the manner of dragons. If men could weep nothing but tears of blood for their sins, if they could die a thousand times in one day for very grief, they could never be grieved enough for their sins.

The second motive to draw men to repentance is, the consideration of the wretched estate of an impenitent sinner in his death, which is nothing but the wages and allowance that he receives for his sin: and it is the very suburbs, or rather the gates of hell. S. Paul compares death to a Scorpion, who caries a sting in his tail, which is sin. Now then when impenitent and profane persons die, then comes this scorpion and gripes them with her legs, and stabs thē at the heart with her sting. Wherefore the best thing is before death come, to use means to pull out the sting of death. And nothing will do it, but the blood of Christ: let men therefore break off their sins by repentance: let them come to the throne of grace, and cry; yea let them fill heaven and earth with cries for mercy. Oh! pray, pray for the pardon of thine own personal and particular sins. If thou obtain but one drop of God's special mercy in Christ, all danger is past. For death hath lost his sting; and then a man without danger may put an ugly Serpent in his bosom.

The third motive is the consideration of his estate after death. When the day of the last judgment shall be, he must be brought and set before the tribunal seat of Christ: he shall not be able to escape or hide himself: then the books shall he brought out, and all his sins shall be discovered before God's Saints and Angels: the devil and his own conscience shall accuse him: none shall be advocate to plead his cause: he himself shall be speechless; he shall at length hear that dreadful sentence of damnation, Go ye cursed into hell, prepared for the devil and his angels. This thing might move the vilest Atheist in the world to leave his wicked ways, and come to amendment of life. We see the strongest thief that is, when he is led in the way from the prison to the bar, leaves his theeuing and behaues himself orderly. And in deed if he would then cut a purse, it were high time that he were hanged. All men by nature are traitors and malefactors against God: whiles we live in this world, we are in the way going to the bar of God's judgment. The wh • ele of the heavens turns one bout every day, and winds up somewhat of the thread of our life: whether we sleep or wake, we are always coming nearer our ende: wherefore let all men daily humble themselves for their sins, and pray unto God that he would be reconciled unto them in Christ: and let them endeavor themselves in obedience to all God's commandments, both in their lives and callings.

Again, after the last judgment there remains death eternal appointed for him: which stands in these three things. I. A separation from all joy and comfort of the presence of God. II. Eternal fellowship with the devil and all his angels. III. The feeling of the horrible wrath of God, which shall seize upon body, soul, and conscience, and shall feed on them as fire doth on pitch and brimstone: and torment them as a worm crawling in the body, and gnawing on the heart: they shall always be dying, and never dead: always in woe, and never in ease. And this death is the more grievous because it is everlasting. Suppose the whole world to be a mountain of sand, and that a bird must carry from it but one mouthfull of sand every thousand years: many innumerable thousands of years will be expired before she will have carried away the whole mountain: well, if a man should stay in torment so long, and then have an ende of his woe, it were some comfort: but when the bird shall have carried away the mountain a thousand times: alas, alas, a man shall be as far from the end of his anguish and torment as ever he was. This consideration may serve as an iron scourge to drive men from their wicked lives. Chrysostom would have men in their meetings in tavernes and feasts, to talk of hell, that by often thinking on it, they might avoid it. A grave and chaste matron, being moved to commit folly with a lewd ruffian; after long discourse, she called for a panne of coals, requesting him for her sake to hold his finger in them but one hour; he answered, that it was unkind request: to whom she replied, that seeing he would not hold so much as one finger in a few coals for one small hour, she could not yield to do the thing for which she should be tormented body and soul in hell fire forever. And so should all men reason with themselves, when they are about to sin. None will be brought to do a thing, that may make so much as their finger or tooth to ache: if a man be but to snuff a candle, he will first spitte on his finger; because he cannot abide the heat of a small and tender flame. Therefore we ought to have great care to leave our sins, whereby we bring endless torment to body and soul in hell fire, to which our fire is but ye in comparison.

CHAP. IX. Of motives Evangelical.

EVangelicall Motiues are two especially: The first is taken from the consideration of man's redemption. He that redeemed mankind is God himself: as Paul saith, that God was in Christ, reconciling the world to himself. Mans sin is so vile and heinous in the eyes of God, that no Angel nor creature whatsoever was able to appease the wrath of God for the least offense. But the son of God himself must come down from heaven, and take man's nature on him: and not only that, but he must also suffer the most accused death of the cross, and shed his most precious heart blood to satisfy the justice of his Father in our behalf. If a father should be sick of such a disease, that nothing would heal him but the heart blood of his own child, he would presently judge his own case to be dangerous; and would also vow if ever he recovered, to use all means whereby he might avoid that disease. So likewise, seeing nothing could cure the deadly wound of our sin, but a plaster made of the heart blood of Christ; it must make us acknowledge our pitiful • ase, and the heinousness of the least of our sins; and stir us up to newness of life.

Again, considering the end of the redemption wrought by Christ, was to deliver us from our evil conversation in sin and unrighteousness, we are not to continue and as it were lie bathing our selves in sin; for that were, as if a prisoner, after that he had been ransomed and had his bolts taken off, and were put out of the prison to go whither he would, should return again, and desire to lie in the dungeon still.

The second motive is, that God hath made a promise to such as truly repent. I. Of remission of sins, Wash you, make you clean, take away the evil of your works from before mine eyes: cease to do evil, &c. Though your sins were as crimson, they shall be made as white as snow: though they were red like scarlet, they shall be as wool. And, Seek the Lord while he may be found, call upon him while he is near. Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy on him, for he is very plentiful in forgiving. II. Of life everlasting. I will not the death of a sinner, but rather that he repent and live. And, Thus saith the Lord unto the house of Israel, Seek ye me, and ye shall live. III. Of mitigating or removing temporal calamities. Stand in the court of the Lord's house and speak unto all the cities of Judah, &c. If so be they will hearken and turn every man from his evil way, that I may repent me of the plague which I have determined to bring upon them, because of the wickedness of their works. And, If we would judge our selves, we should not be judged, that is, afflicted with temporal punishments.

I join with the removing of temporal calamities the mitigating of thē: because they are not always taken away when the party repenteth. After David's repentance the child dieth, and the sword departes not from his house. And the Prophet Micah brings in the people humbling themselves before God under a temporal punishment, saying, I will bear thy wrath, because I have sinned against thee. And it is God's pleasure that the chastisement shall remain after the party is reconciled to him, that he may by that mearies be admonished of his sin, and be an example to others.

As God hath made these merciful promises to penitent sinners, so he hath faithfully performed them, so soon as they have but begun to repent. Example of David. Then David said unto Nathan, I have sinned against the Lord, And Nathan said to David, Thy sin is forgiven thee. Of Manasseh, When he was in tribulation he prayed unto the Lord his God, and humbled himself greatly before the Lord God of his fathers, and prayed unto him: and God was entreated of him, and heard his prayer. Of the Publican, The Publican, &c. smote his breast, saying, O God be merciful to me a sinner: I tell you, this man departed justified to his house, rather thē the other. Of the thief, He said unto Jesus, Lord, remember me, when thou comest to thy kingdom. Then Jesus said unto him, Verily, I say unto thee, today shalt thou be with me in paradise.

Having such notable promises made to Repentance, no man is to draw back from the practice of it, because of the multitude of his sins, but rather to do it. The Pharisees said to Christ's disciples, Why eats your master with Publicans and sinners? When Jesus heard it, he said unto them, The whole need not the physician, but they that are sick. And, I came not to call the righteous, but sinners to repentance. And, Verily I say unto you, that Publican's and harlots shall go before you into the kingdom of God.

CHAP. X. Of the time of Repentance.

THe time of repentance is the time present, without any delay at all: as the holy Ghost saith, To day if ye will hear his voice. And, Exhort one another daily, while it is called today: least any of you be hardened through the deceitfulness of sin. Reasons hereof are these. I. Life is uncertain: for no man knows at what hour or moment, and after what manner he shall go forth of this world. Be ye also prepared therefore, for the son of man will come at an hour when ye think not. This one thing should make a man to hasten his repentance; and the rather, because many are dead, who purposed with themselves to repent in time to come; but were prevented by death, and shall never repent. II. The longer a man lives in any sin, the greater danger: because by practice sin gets heart and strength. Custom is of such force, that that which men use to do in their life time, the same they do and speak when they are dying. One had three pounds owing him to be paid three several years, when he was dying nothing could be got of him but three years, three poūds. Again, by deferring repentance, men treasure up wrath against the day of wrath. If a malefactor for his punishment, should be appointed every day to carry a stick of wood to an heap to burn him twenty years after: it must needs be an exceeding great punishment and misery: and this is the case of every sinner: who neglecting repentance from day today, doth thereby employ himself in heaping up the coles of God's wrath to burn his soul in hell, when the day of death comes. III. The more the time is prolonged, the harder it is to repent: the longer a man goes in his sickness without physic, the harder is the recovery. And where the devil dwells long he will hardly be removed. The best way to kill a serpent is, to crush it in the head when it is young. IV. It is as meat and drink to the devil to see men live in their sins, deferring repentance: as on the contrary, there is great joy among the angels of God in heaven, when a sinner doth repent. V. Late repentance is seldom or never true repentance. For if a man repent when he cannot sin as in former time, as namely in death: then he leaves not sin, but sin leaves him: wherefore the repentance which men frame to themselves when they are dying, it is to be feared least it die with thē. And it is very just, that he should be contemned of God in his death, who contemned God in his life. Chrysostom saith, that the wicked man hath this punishment on him, that in dying he should forget himself, who when he was living did forget God. VI. We are with Abel to give unto God in sacrifice even the fat of our flock: now they which defer repentance to the ende do the contrary. Late repenters offer the slower of their youth to the devil: and they bring the lame & broken sacrifice of their old age to God.

CHAP. XI. OF CERTAINE CASES IN Repentance.

CHAP. XII. Of the contraries to Repentance.

COntrary to repentance is Impenitency: whereby men continue in one estate, neither sorrowing for sin, nor turning from it.

It is one of the most grievous judgments that is, if it be final. For as a sick man, then is most sick, when he feels the least sickness, and saith he is well: so miserable man is in most misery when he feels no misery, and thinks himself in good estate.

This sin befalls them that judge themselves righteous, needing no repentance. As the Pharisees in the days of Christ, the Catharists in the primitive Church, & the Anabaptists in our age. Add unto these such as have hardened their hearts: so as they can discern between good and evil, nor tremble at God's judgments, but rather fret & rage against them: till God in his wrath either destroy them, or cast them to final despair. As it befell Julian the Apostate, who died blaspheming and casting his own blood into the air.

Between the two extremes Repentance and Impenitency, is placed counterfeit repentance. For the wicked nature of man can dissemble and counterfeit God's grace, as the Lord complains of the Jews: Her rebellious sister Judah, hath not returned unto me with her whole heart, but feinedly saith the Lord, Ier. 3.10.

Counterfeit repentance, is either ceremonial, or desperate.

Ceremonial, whē mē reap̄t in outward show, but not in the truth of heart. As Saul, Then said Saul to Samuel. I have sinned: for I have transgressed the commandments of the Lord, & thy words because I feared the people and obeyed their voice. Now therefore I pray thee take a way my sin, & turn again with me, that I may worship the Lord, &c. Again, I have sinned, but honor me, I pray thee, before th • elders of my people. Of Ahab. When Ahab heard these words he rent his clothes and put on sackcloth, and fasted, and went softly. And the word of the Lord came to Elijah, saying, Seest thou how Ahab is humbled before me?

Dissembled repentance may be discerned because men after a time return to their old bias again. Pharaoh king of Egypt said unto Moses and Aaron, Pray unto the Lord that he may take away the frogs from me and from my people. And, When Egypt was smitten with hail; he said, I have now sinned: and the Lord is righteous: but I and my people are wicked: Pray ye unto the Lord, that there be no more mighty thunders and hail. Again, troubled with grasshoppers, he said, I have sinned against the Lord your God and against you, and now forgive me my sin only this once, &c. Now mark the issue of all: when Pharaoh saw that he had rest given him he hardened his heart, and hearkened not unto them, as the Lord had said. This is the ordinary and common repentance that most men practice in the world.

Desperate repentance commonly called Penitencie is, when a man having only God's judgments before his eyes, is smitten with horror of conscience: and wanting assurance of God's mercy despairs finally. This was Judas repentance, who when he had brought again the thirty pieces of silver, confessed his fault, and went and hanged himself.

CHAP. XIII. Of corruptions in the doctrine of Repentance.

THe Church of Rome at this day hath corrupted the ancient doctrine of Repentance, being one of the special points of religion. The corruptions are specially six.

The first, that they make repentance or penance to be a sacrament, which cannot be: because it wants an outward sign. And though some say, that the words, which the priest rehearseth in absolution, are the sign: yet that cannot be: because the sign must be not only audible, but also visible.

The second, that a sinner hath in him a natural disposition, which being stirred up by God's preventing grace, he may and can work together with God's spirit in his own repentance. But indeed all our repentance is to be ascribed to God's grace wholly. The soul of man is not weak, but stark dead in sin: and therefore it can no more prepare it self to repentance, then the body being dead in the grave can dispose it self to the last resurrection.

The third corruption, that contrition in repentance must be sufficient. A thing impossible. For sin doth so greatly offend God's majesty, that no man can ever mourn enough for it.

The fourth, that contrition doth merit remission of sin. An opinion that doth derogate much from the all-sufficient merits of Christ.

The fifth, that he that repents must confess all the sins that he can remember, with all their circumstances to his own priest, or one in his stead, if he will receive pardon. This kind of confession is a mere forgery of man's brain. I. There is neither precept nor example of it in the Scriptures. II. David and others have repented and have received remission of their sins without confessing of their sins in particular to any man.

The last, that the sinner by his works and sufferings must make satisfaction to God for the temporal punishment of his sins. A flat blasphemy. The Scriptures mention no other satisfaction but Christ's, and if his be sufficient, ours is needles: if ours needful, his imperfect. Papists write that both may stand together. Christ's satisfaction (they say) is a plaster in a box vnapplied: man's satisfaction as a means to apply it: because it prepares us to receive it. Ah, good divinity: for even in common sense the satisfaction of Christ must first be applied to the person of man that it may please God, before the works (which they term satisfactions) can any way be acceptable to God.

To conclude, the Romish doctrine of Repentance, is the right way to hell. For when a sinner shall be taught that he must have sufficient sorrow for his sins: and withal that he must not believe the remission of his own sins particularly: when sorrow comes upon him, and he wants sound comfort in God's mercy, he must needs fall into desperation without recovery. Therefore the Papists in the hour of death, (as we have experience) are glad to leave the trumpery of human sattsfactions, and to rest only for their justification, on the obedience of Christ.

THE COMBAT OF THE FLESH AND SPIRIT.

THe Apostle Paul from the beginning of this chapter to the 13. verse exhorts the Galatians to maintain their Christian liberty: and from thence to the end of the chapter he persuades them to other special duties of godliness. In the 13. verse he stirs them up to be serviceable one to another by love: in the 15. verse he dissuades them from contentions and doing of injuries. In the 16. verse he shows the remedy of the former sins, which is to walk according to the spirit. In this 17. verse he renders a reason of the remedy, the force whereof is this. The flesh and the spirit are contrary: wherefore if ye walk according to the spirit, it will hinder the flesh; that it shall not carry you forward to do injuries and live in contentions, as otherwise it would.

In this verse we have to observe five points. The first, that there is a combat between the flesh and the spirit, in these words, The flesh lusteth against the spirit, and the spirit against the flesh. The second is, the matter of this combat, which stands in the contrary lusting of the flesh and the spirit. The third, is the cause of the combat, in these words, and those are contrary. The fourth is the subject or person in whom this combat is, noted in these words, So that ye the Galatians. The last is the effect of the combat, in the last words, that they cannot do, &c.

Touching the combat it self diverse points are to be considered. The first, what these two, which make combat, namely, the flesh, & the spirit, are. They have diverse significations. First of all, the spirit is taken for the soul, and the flesh for the body. But so they are not taken in this place. For there is no such combat between the body and the soul: both which agree together to make the person of one man. Secondly, the spirit signifies natural reason, & the flesh the natural appetite or concupiscence. But they cannot be so understood in this place. For the spirit here mentioned doth fight even against natural reason: which though it serve to make a man without excuse, yet is it an enemy to the spirit. Thirdly, the spirit signifies the Godhead of Christ, and the flesh the manhood: but it must not be so taken here. For then every mā regenerate should be deified. Lastly, the spirit signifies a created quality of holiness, which by the holy Ghost is wrought in the mind, will, and affections of man: and the flesh, the natural corruption or inclination of the mind, will, and affections to that which is against the law. In this sense these twain are taken in this place.

Secondly, it is to be considered howe these twain, the flesh and the spirit can fight together, being but mere qualities. And we must know that they are not severed asunder, as though the flesh were placed in one part of the soul, and the spirit in another: but they are joined and mingled together in all the faculties of the soul: The mind or understanding part, is not one part flesh, and another spirit, but the whole mind is flesh, and the whole mind is spirit; partly one and partly the other. The whole will is partly flesh and partly spirit: the flesh and the spirit, that is, grace and corruption, not severed in place but only in reason to be distinguished. As the air in the dawning of the day is not wholly light or wholly dark as at midnight and at noon day: neither is it in one part light, in another part dark: but the whole air is partly light, and partly dark throughout. In a vessel of luke warm water, the water it self is not only hot or only cold; or in one part hot and in another part cold: but heat and cold are mixed together in every part of the water. So is the flesh and the spirit mingled together in the soul of man: and this is the cause why these two contrary qualities fight together.

Thirdly in this combat we are to consider what equality there is between these two combaters, the flesh and the spirit. And we must know, that the flesh usually, is more in measure then the spirit. The flesh is like the mighty giant Goliath, and the spirit is little and small like young David. Hence it is, that Paul calls the Corinthians which were men justified and sanctified, carnal. I could not (saith he) brethren speak unto you, as unto spiritual, but as unto carnal, as unto babes in Christ. And none can come to be tall men in Christ according to the age of the fullness of Christ, till after this life. And the speech which is used of some divines, that the man regenerate hath but the relics of sin in him, must be understood warily, else it may admit an untruth. As for the measure of grace it can be but small in respect, where as we do receive but the first fruits of the spirit in this life: and must wait for the accomplishment of our redemption till the life to come. For all this, the power and efficacy of the spirit is such, that it is able to prevail ordinarily against the flesh. For the flesh receives his deadly wound at the first instant of a man's conversion, and continually dieth after by little and little: and therefore it fights but as a maimed soldier. And the spirit is continually confirmed and increased by the holy Ghost: also it is lively and stirring, and the virtue of it is like muske; one grain whereof will give a stronger smell, then many ounces of other perfumes. Some may say, that the godly man doeth more feel the flesh then the spirit: and therefore that the flesh is every way more then the spirit. I answer, that we must not measure our estate by feeling, which may easily deceive us. A man shall feel a pain which is but in the top of his finger more sensibly then the health of his whole body: yet the health of the body is more then then the pain of a finger. Secondly we feel corruption not by corruption, but by grace; and therefore men, the more they feel their inward corruptions, the more grace they have.

Thus much of the combat it self: now let us come to the manner of this fight.

It is fought by Lusting. To lust in this place signifies to bring forth and to stir up motions and inclinations in the heart, either to good or evil.

Lusting is twofold: the lusting of the flesh, and the lusting of the spirit.

The lusting of the flesh hath two actions: the first is, to engender evil motions and passions of self-love, envy, pride, unbelief, anger, &c. Saint James • aith, that men are enticed and drawn away by their own concupiscence. Now this enticing is only by the suggestion of bad cogitations and desires. This action of the flesh made Paul say, that he was carnal sold under sin.

The second action of the flesh is, to hinder, and quench, and overwhelm all the good motions of the spirit. Paul found this in himself when he said, I see another law in my members rebelling against the law of the mind, and leading me captive to the law of sin. By reason of this action of the flesh, the man regenerate is like to one in a slumber troubled with the disease called Ephialtes or the mare: who thinks that he feels something lying on his breast as heavy as a mountain: and would fain have it away, whereupon he strives and labors by hands and voice to remove it, but for his life cannot do it.

On the contrary, the lusting of the spirit contains two other actions. The first is to beget good meditations, motions, inclinations, and desires in the mind, will, and affections. Of this David speaketh. My reins teach me in the night season: that is, my mind, affection, and will, and my whole soul being sanctified and guided by the spirit of God, do minister unto me considerations of the way in which I ought to walk. Isaiah prophesying of the church of the new testament, saith, When a man goeth to the right hand or to the left, he shall hear a voice, saying: Here is the way walk ye in it. Which voice is not only the outward preaching of the ministers, but also the inward voice of the spirit.

The second action of the spirit is to hinder and suppress the bad motions and suggestions of the flesh. S. John saith, he that is borne of God sinneth not, because his seed remaineth in him, that is, grace wrought in the heart by the holy Ghost, which resisteth the rebellious desires of the flesh.

That the manner of this fight may more clearly appear, we must examine it more particularly. In the soul of man there be to special partes, the mind and the will.

In the mind there is a double combat. The first is between knowledge of the word of God, and natural ignorance or blindness. For seeing we do in this life know but in part; therefore knowledge of the truth must needs be joined with ignorance in all that are enlightened: and one of these being contrary to another, they strive to ouershadowe and overcast each other.

Hence we may learn the cause why excellent divines do vary in diverse points of religion: and it is, because in this combat, natural blindness yet remaining, prevails more or less. Men that are dim sighted and cannot discern without spectacles, if they be set to discrie a thing a far off, the most of them would be of diverse opinions of it. And men enlightened and regenerate in this life, do but see as in a glass darkly. Again, this must teach all students of divinity often to suspect themselves in their opinions and defences: seeing in them that are of soundest judgment the light of their understanding is mixed with darkness of ignorance. And they can in many points see but as the mā in the gospel, who when our Savior Christ had in part opened his eyes, saw mē walking, not as mē, but in the form of trees. Also this must teach all that read the scriptures to invocate & cal upon the name of god, that he would enlighten them by his spirit, and abolish the mist of natural blindness. The Prophet David was worthily enlightened with the knowledge of God's word, so as he excelled the ancient and his own teachers in wisdom: yet being privy to himself touching his own blindness, often prayeth in the Psalms, Inlighten mine eyes that I may understand the wonders of thy law.

By reason of this fight, when natural blindness prevails, the child of god truly enlightened with knowledge to life everlasting, may err not only in lighter points, but even in the very foundation of religion, as the Corinthians and the Galatians did. And as one man may err, so an hundred men may also; yea a whole particular Church; and as one Church may err, so an hundred more may. For in respect of this combat, the estate and condition of all men is alike. Whence it appears that the Church militant upon earth is subject to error. But yet as the diseases of the body be of two sortes: some curable, and some incurable which are to death; so likewise errors are. And the Church though it be subject to sundry falls, yet it cannot err in foundation to death: the errors of God's children be curable. Some may here say, If all men and Churches be subject to error, then it shall not be good to join with any of them, but to separate from them all. I answer, though they may and do err, yet we must not separate from them, so long as they do not separate from Christ.

The second combat in the mind, is between faith and unbelief. For faith is imperfect, and mixed with the contrary, unbelief, presuming, doubting, &c. As the man in the gospel saith, Lord, I believe, help mine unbelief.

By reason of this fight, when unbelief prevails, the very child of God may fall into fits and pangs of despair: as Job and David in their temptations did. For David once considering the propseritie of the wicked, brake out into this speech. Certainly I have cleansed mine heart in vain, and washed mine hands in innocence. Yea, this despair may be so extreme, that it shall weaken the body and consume it, more then any sickness. No man is to think this strange in the child of God. For though he despair of his election and salvation in Christ yet his desperation is neither total nor final. It is not total, because he doth not despair with his whole heart, faith even at that instant lusting against despair. It is not final, because he shall recover before the last end of his life.

To proceed, the combat in the will is this. The will partly willeth & partly nilleth that which is good at the same instant: and so likewise it willeth and nilleth that which is evil: because it is partly regenerate and partly unregenerate. The affections likewise, which are placed in the will, partly embrace and partly eschew their objects: as love partly loveth, and partly doth not love God and things to be loved: fear is mixed and not pure (as schoolmen have dreamed) but partly filial, partly seruil, causing the child of God to stand in awe of God, not only for his mercies, but also for his judgments & punishments. The will of a man regenerate is like him that hath one leg sound, the other lame: who in every step which he makes, doth not wholly halt, or wholly go upright, but partly go upright and partly halt. Or like a man in a boat on the water: who goeth upward because he is carried upward by the vessel: and at the same time goes downward, because he walks downward in the same vessel at the same instant. If any shall say, that contraries cannot be in the same subject: the answer is, they cannot, if one of them be in his full strength in the highest degree: but if the force of them both be delayed and weakened, they may be joined together.

By reason of this combat, when corruption prevails against grace in the will and affections, there ariseth in the godly a certain deadness or hardness of heart, which is nothing else but a want of sense or feeling. Some may say, that this is a fearful judgment: but the answer is, that there be two kinds of hardness of heart: one which possesseth the heart, and is never felt: this is in them, who have their consciences seared with an hot iron; who by reason of custom in sin are p • st all feeling, who likewise despise the means of softening their hearts. And indeed this is a fearful judgment. There is another hardness of heart which is felt: and this is not so dangerous as the former: for as we feel our sickness by contrary life and health; so hardness of heart when it is felt, argues quickness of grace, and softness of heart. Of this David often complained in the Psalms: of this the children of Israel speak when they say, Why hast thou hardened our hearts from thy ways?

Thus much of the manner of the combat in particular: before we proceed any further, let us mark the issue of it, which is to prevail against the flesh.

The spirit prevails against the flesh at two times: in the course of a man's life, and at his ende; but yet with some foils received.

I say the spirit prevails not in one instant, but in the whole course of a man's life. So S. John saith, He which is begotten of God sinneth not: for he preserveth himself: the grace of God in his heart ordinarily prevailing in him. And Paul makes it the property of the regenerate man to walk according to the spirit, which is not now and then to make a step forward, but to keep his ordinary course in the way of godliness. As in going from Barwicke to London, it may be a man now and then will go amiss: but he speedily returns to the way again and his course generally shall be right.

Again, the spirit prevails in the end of a man's life. For then the flesh is utterly abolished, and sanctification accomplished: because no unclean thing can enter into the kingdom of heaven.

This further must be conceived, that when the spirit prevails, it is not without resistance and striving: as Paul testifieth, I do not the good which I would, but the evil which I would not, that do I. Which place is not to be understood only of thoughts and inward motions (as some would have it) nor of particular offenses: but of the general practice of his duty or calling, through the whole course of his life. And it is like the practice of a sick man, who having recovered of some grievous disease, walks a turn or twain about his chamber, saying, ah, I would fain walk up and down but I cannot: meaning not that he cannot walk at all, but signifying that he cannot walk as he would, being soon wearied through faintness.

I added further, that this prevailing is with foils. A foil is, when the flesh • or the time vanquisheth and subdueth the spirit. In this case, the man regenerate is like a soldier, that with a blow hath his brain-pan cracked, so as he lies groveling astonished not able to fight: or like him that hath a fit of the falling sickness, who for a time lies like a dead man. Hence the question may be moved, whether the flesh prevailing doth not extinguish the spirit, and so cut off a man from Christ, till such time as he be engrafted again. The answer is this: There be two sorts of Christians: one who doth only in show & name profess Christ: and such an one is no otherwise a member of Christ's mystical body, then a wooden leg set to the body is a member of the body. The second is he that in name and deed is a lively part & member of Christ. If the first fall, he cannot be said to be cut off, because he was never engrafted. If the second fall, he may be and is cut off from Christ. But mark how: he is not wholly cut off, but in some part, namely in respect of the inward fellowship and communion with Christ, but not in respect of conjunction with him. A man's arm taken with the dead palsy, hangs by and receives no heat, life, or sense from the rest of the members, or from the head, yet for all this, it remains still united and coupled to the body, and may again be recovered by plasters and physic: so after a grievous fall the child of God feels no inward peace and comfort, but is smitten in conscience with the trembling of a spiritual palsy for his offense: and yet indeed still remains before God a member of Christ in respect of conjunction with him, and shall be restored to his former estate after serious repentance.

And God permits these foils for weighty causes: first that men might be abashed and confounded in themselves with the consideration of their vile natures, and learn not to swell with pride; because of God's grace. Paul • aith, th • t after he had been wrapped into the third heaven, the angel Satan was sent to bu • fet him, and (as we say) to beat him black and blew, that he might not be exalted out of measure. The second, that we may learn to deny our selves & cle • ue unto the Lord frō the bottom of our hearts. Paul saith that he was sick to death, that he might not trust in himself, but in God who raiseth the dead.

Thus much of the manner of the combat: now follows the cause of it.

The cause is the contrariety that is between the flesh and the spirit. As Paul saith, The wisdom of the flesh is enmity to God.

Hence we are taught, that since the fall, there is no free-will in man in spiritual matters, concerning either the worship of God or life everlasting. For flesh is nothing else but our natural disposition: and man is nothing else but flesh by nature: for the spirit comes afterward by grace: and the flesh is flat contrary to the spirit, which makes us do that which is pleasing unto God. Wherefore the will naturally is a flat bondslave unto sin.

Again, hence we may learn, that it is not an easy matter to practice religion: which is to live according to the spirit, to which our natural disposition is as contrary as fire to water: wherefore if we will obey God, we must learn to force our natures to the duties of godliness; yea, even sweat and take pains therein.

Lastly, here we may learn the nature of sin. The spirit is not a substance but a quality: and therefore the flesh which is nothing else but original sin, and is contrary to the spirit, must also be a quality: for such as the nature of one contrary is, such is the other. There is in every man the substance of body and soul, this cannot be sin, for then the spirit also should be the substance of man. There is also in the substance the faculties of body and soul: and they cannot be sin, for then every man should have lost the faculties of his soul by Adams fall. Lastly in the faculties there is a contagion or corruption which carrieth them against the law: and that is properly sin and the flesh, which is contrary to the spirit.

The fourth point is, touching the persons in whom this combat is. Paul shows who they are, when he saith, So that ye cannot, &c. where it appears, that such as have this combat in them must be as the Galatians, men justified and sanctified: and yet not all such, but only they that be of years: for the infants of the faithful, howsoever we must repute them to belong to the kingdom of heaven, and therefore to be justified and sanctified: yet because they do not commit actual sin, they want this combat of the flesh and spirit, which stands in action. As for those which be unregenerate, they never felt this fight. If any say that the worst man in the world, when he is about to commit any sin, hath a strife and fight in him. It is true indeed: but that is another kind of combat, which is between the conscience and the heart. The conscience on the one part terrifying the man from sin: the will and the affections hailing and pulling him thereunto: the will and the affections wishing and desiring that sin were no sin, and God's commandment abolished: whereas contrariwise the conscience with a shrill voice proclaims sin to be sin. This fight was in Pilate, who by the force of his conscience feared to condemn Christ; and yet was willing, and yielded to condemn him that he might please the people.

Furthermore this combat is in the regenerate but during the time of this life. For they which are perfectly sanctified feel no strife. If any shall say, that this combat was in Christ, when he said, Father, if it be thy will, let this cup pass from me, yet not my will but thine be done. Indeed here is a combat, but of another sort; namely the fight of two diverse desires: the one was a desire to do his fathers will in suffering the death of the cross: the other a natural desire (which was no sin but a mere infirmity of human nature) whereby he in his manhood desires (as the manner of nature is to seek the preservation of it self) to have the cursed death of the cross • e removed from him.

The fifth point is the effect of this combat, which is to make the man regenerate, that he cannot do the things which he would: and this must be understood in things both good and evil.

And first he cannot do the evil which he would for two causes. First, because he cannot commit sin at what time soever he would. Saint John saith, He that is borne of God sinneth not, neither can he sin, because he is borne of God, that is, he cannot sin at his pleasure or when he will. Joseph when he was assaulted by Putiphars wife to adultery; because the grace of God abounded in him, whereby he answered her, saying, Shall I do this, and sin against God, he could not then sin. Lot because his righteous heart was grieved in seeing and hearing the abominations of Sodom, could not then sin as they of Sodom did. Hence it appears, that such persons as live in the daily practice of sin against their own consciences, (though they be professors of the true religion of Christ) have no soundness of grace in them.

Secondly, the man regenerate cannot sin in what manner he would: and there be two reasons thereof. First, he cannot sin with full consent of will, or with all his heart: because the will so far forth as it is regenerate, resisteth and and draweth back: yea, even then when a man is carried headlong by the passions of the flesh, he feels some contrary motions of a regenerate conscience. It is a rule that sin doth not reign in the regenerate. For so much grace as is wrought in the mind, will, affections: so much is abated proportionally of the strength of the flesh. Wherefore when he commits any sin, he doth it partly willingly, and partly against his will. As the mariners in the tempest, cast Jonah into the sea willingly: for otherwise they had not done it: and yet against their wills too: which appears because they prayed, and cast their goods out of the ship, and labored in the rowing against the tempest, and that very long before they cast him out. And herein lies the difference between two men committing one and the same sin, the one of them being regenerate, the other unregenerate. For the latter sins with all his heart and with full consent, and so doth not the first. Secondly, though he fall into any sin, yet he doth not lie long in it, but speedily recovers himself, by reason of grace in his heart.

Hence it is manifest, that sins of infirmity are committed only of such as are regenerate. As for the man unregenerate he cannot sin of infirmity whatsoever some falsely think. For he is not weak but stark dead in sin. And sins of infirmity are such only as rise of constraint, fear, hastiness, and such like sudden passions in the regenerate. And though they sin of weakness often by reason of this spiritual combat, yet they do not always: for they may sin against knowledge and conscience of presumption.

To come to the second point: the regenerate man cannot do the good which he would: because he cannot do it perfectly and soundly according to God's will as he would. Paul saith, To will is present with me, but I find no means ( 〈 in non-Latin alphabet 〉 ) perfectly to do that which I would. In this point the godly man is like a prisoner that is gotten forth of the gayle, and that he might escape the hand of the keeper, desires and strives with all his heart to run an hundred miles in a day; but because he hath straight and weighty bolts on his legs, cannot for his life creep past a mile or twain, and that with chasing his flesh & tormenting himself. So the servants of God do heartily desire, and endeavor to obey God in all his commandments: as it is said of King Josiah, That he turned to God with all his heart, with all his soul, with all his might, according to all the laws of Moses, &c. yet because they are clogged with the bolts of the flesh, they perform obedience both slowly and weakly, with diverse slips and falls.

Thus much of the combat: now let us see what use may be made of it.

First of all, by it we learn what is the estate of a Christian man in this life. A Christian is not one that is free from all evil cogitations, from rebellious inclinations and motions of will and affections, from all manner of slips in his life and conversation: for such an one is a mere devise of man's brain, and not to be found upon earth. But indeed he is the sound Christian that feeling himself laden with the corruptions of his vile and rebellious nature, bewails them from his heart, and with might and main fights against them by the grace of God's spirit. Again here is overthrown the Popish opinion of merit and justification by works of grace, on this manner. Such as the cause of works is, such are works themselves. The cause of works in man, is the mind, will, and affections sanctified: in which, the flesh and the spirit are mixed together, as hath been shown before. Therefore works of grace, even the best of them are mixed works, partly holy and partly sinful. Whereby it is evident to a man that hath but common sense, that they are not answerable to the righteousness of the law: and that therefore they can neither merit life, or any way justify a man before God. If any reply, that good works are the works of God's spirit, and for that cause perfectly righteous. I answer, it is true indeed, they come from the H. Ghost that cannot sin, but not only or immediately. For they come also frō the corrupt mind & will of man, and in that respect become sinful, as sweet water issuing out of a pure fountain, is by a filthy channel made corrupt.

Thirdly, we do hence learn that concupiscence or original sin is properly and indeed sin after baptism, though it please the Council of Trent to decree otherwise. For after baptism it is flat contrary to the spirit, and rebels against it. Papists object that it is taken away by baptism. Answ. Original sin or the flesh is taken away in the regenerate thus. In it there be three things; the guilt, the punishment, the corruption: the first two are quite abolished by the merit of Christ's death in baptism: the third, that is, the corruption remains still: but mark in what manner: it remains weakened, it remains not imputed to the person of the believer.

Lastly, hereby we are taught to be watchful in prayer. Watch and pray (saith Christ) &c. for the spirit is ready, but the flesh is weak. Rebecca, when two twins strove in her womb was troubled and said, Why am I so? wherefore she went to ask the Lord, namely by some Prophet. So when we feel this inward fight, the best thing is to have recourse to God by prayer, and to his word, that the spirit may be strengthened against the flesh. As the children of Israel by compassing the city of Ierico seven days, and by sounding rams horns overturned the walls thereof: so by serious invocation of God's name the spirit is confirmed, and the turrets and towers of the rebellious flesh battered.

The voice of a man

• 1. Carnal of
  • Evil. I do that which is evil and I will do it.
  • Good. I do not that which is good and I will not do it.
• 2. Regenerate of
  • Evil. I do the evil, which I would not.
  • Good. I do not do the good which I would.
• 3. Glorified of
  • Evil. I do not that which is evil, and I will not do it.
  • Good. I do that which is good, and I will do it.

THese words are a rule or precept laid down by Solomon for weighty causes. For in the chapters going before he sets forth the vanity of all creatures under heaven; and that at large in the very particulars. Now men hereupon might take occasion of discontentment in respect of their estate in this life: therefore Solomon in great wisdom here, takes a new course, & in this chapter begins to lay down certain rules of direction and comfort that men might have somewhat wherewith to arm themselves against the troubles and the miseries of this life. The first rule is in this third verse, that a good name is better then a precious ointment: that is, a name gotten & maintained by godly conversation, is a special blessing of God, which in the midst of the vanities of this life, ministereth greater matter of rejoicing and comfort to the heart of man, then the most precious ointment can do to the outward senses. Now some man having heard this first rule concerning good name, might object and say, that renown & good report in this life affoards slender comfort: considering that after it follows death, which is the miserable end of all men. But this objection the wise man remooueth by a second rule in these words which I have in hand, saying, that the day of death is better then the day that one is borne.

That we may come to the true & proper sense of this precept or rule, three points are to be considered. First, what is death here mentioned: secondly, how it can be truly said, that the day of death is better then the day of birth: thirdly in what respect it is better.

For the first, death is a deprivation of life as a punishment ordained of God and imposed on man for his sin. First, I say, it is a deprivation of life, because the very nature of death is he absence or defect of that life which God vouchsafed man by his creation. I add further that death is a punishment, more especially to intimate the nature and quality of death; and to show, that it was ordained as a means of execution of God's justice and judgment. And that death is a punishment, Paul plainly avoucheth when he saith, that by one man sin entered into the world, and death by sin. And again, that death is the stipend, wages, or allowance of sin. Furthermore in every punishment there be three workers: the ordainer of it, the procurer, and the executioner. The ordainer of this punishment is God in the estate of man's innocence, by a solemn law then made in these very words, In the day that thou eatest thereof, thou shalt die the death, Genesis 2. • 7. But it may be alleged to the contrary, that the Lord saith by the Prophet Ezekiel, that he will not the death of a sinner, and therefore that he is no ordainer of death. The answer may easily be made, and that sundry ways. First, the Lord speaks not this to all men or of all men, but to his own people the church of the Jews, as appears by the clause perfixed, Son of man, say unto the • ouse of Israel, &c. Again, the words are not spoken absolutely but only in way of comparison, in that of the twain he rather wills the conversion and repentance of a sinner, then his death and destruction. Thirdly the very proper meaning of the words import thus much, that God doeth take no delight or pleasure in the death of a sinner, as it is the ruin and destruction of the creature. And yet all this hinders not but that God in a new regard and consideration may both will and ordain death, namely, as it is a due and deserved punishment, tending to the execution of justice: in which justice God is as good as in his mercy. Again it may be objected, that if death indeed had been ordained of God, then Adam should have been destroyed, and that presently upon his fall. For the very words are thus, Whensoever thou shalt eat of the forbidden fruit, thou shalt certainly die. Auswere. Sentences of Scripture are either Legal or Evangelical, the law and the Gospel being two several and distinct parts of God's word. Now this former sentence is Legal and must be understood with an exception borrowed from the Gospel or the covenant of grace made with Adam, and revealed to him after his fall. The exception is this. Thou shalt certainly die whensoever thou eatest the forbidden fruit, except I do further give thee a means of deliverance from death, namely the seed of the woman to bruise the serpents head. Secondly it may be answered, that Adam and all his posterity died, and that presently after his fall, in that his body was made mortal, and his soul became subject to the curse of the Law. And whereas God would not utterly destroy Adam at the very first, but only impose on him the beginnings of the first and second death; he did the same in great wisdom, that in the midst of his justice he might make a way to mercy: which thing could not have been if Adam had perished.

The executioner of this punishment is he that doeth impose and inflict the same on man, and that also is God himself, as he testifieth of himself in the prophet Isaiah, I make peace and create evil. Now evil is of three sortes: natural, moral, material. Natural evil, is the destruction of that order which God set in every creature by the creation. Moral evil, is the want of that righteousness and virtue which the law requires at man's hand; and that is called sin. Material evil, is any matter or thing which in it self is a good creature of God, yet so, as by reason of man's fall it is hurtful to the health and life of man, as henbane, wolfebane, hemlocke, and all other poisons are • Now this saying of Isaiah must not be understood of moral evils, but of such as are either material or natural; to the latter of which, death is to be referred, which is the destruction or abolishment of man's nature created.

The procurer of death is man not God; in that man by his sin and disobedience did pull upon himself this punishment. Therefore the Lord in Oseah, O Israel, one hath destroyed thee, but in me is thine help. Against this it may be objected, that man was mortal in the estate of innocence before the fall. Answer. The frame and composition of man's body considered in it self was mortal, because it was made of water and earth and other elements which are of themselves alterable and changeable: yet if we respect that grace and blessing which God did vouchsafe man's body in his creation, it was unchangeable and immortal, and so by the same blessing should have continued, if man had not fallen: and man by his fall depriving himself of this gift and blessing, became every way mortal.

Thus it appears in part what death is: yet for the better clearing of this point, we are to consider the difference of the death of a man and of a beast. The death of a beast is the total and final abolishment of the whole creature: for the body is resolved to his first matter, and the soul arising of the temperature of the body, vanisheth to nothing. But in the death of man it is otherwise. For though the body for a time be resolved to dust, yet must it rise again in the last judgment and become immortal: and as for the soul, it subsisteth by it self out of the body and is immortal. And this being so, it may be demanded, how the soul can die the second death. Answ. The soul dies, not because it is utterly abolished: but because it is as though it were not, and it ceaseth to be in respect of righteousness and fellowship with God. And indeed this is the death of all deaths, when the creature hath subsisting and being, and yet for all that is deprived of all comfortable fellowship with God.

The reason of this difference is, because the soul of a man is a spirit or spiritual substance, whereas the soul of a beast is no substance, but a natural vigor or quality, and hath no being in it self without the body on which it wholly dependeth. The soul of man contrariwise being created of nothing, and breathed into the body, and as well subsisting forth of it as in it.

The kinds of death are two, as the kinds of life are, bodily and spiritual. Bodily death is nothing else but the separation of the soul from the body, as bodily life is the conjunction of body and soul: and this death is called the first, because in respect of time it goes before the second. Spiritual death is the separation of the whole man both in body and soul from the gracious fellowship of God. Of these twain, the first is but an entrance to death, and the second is the accomplishment of it. For as the soul is the life of the body, so God is the life of the soul, and his spirit is the soul of our souls, and the want of fellowship with him brings nothing but the endless and unspeakable horrors and pangs of death.

Again, spiritual death hath three distinct and several degrees. The first is, when a man that is alive in respect of temporal life, lies dead in sin. Of this degree Paul speaks when he saith, But she that liveth in pleasure is dead while she liveth. And this is the case of all men by nature, who are children of wrath and dead in sins and trespasses. The second degree is the very ende of this life when the body is laid in the earth, and the soul descends to the place of torment. The third degree is in the day of judgment, when the body and soul meet again and go both to the place of the damned, there to be tormented forever and ever.

Having thus found the nature and differences and kinds of death, it is more then manifest, that the text in hand is to be understood, not of the spiritual but of the bodily death: because it is opposed to the birth or nativity of man. The words then must carry this sense: The time of bodily death in which the body and soul of man are severed asunder, it is better then the time in which one is brought into the world.

Thus much of the first point: now followeth the second, and that is, howe this can be true which Solomon saith, that the day of death is better then the day of birth. I make not this question to call the Scriptures into controversy, which are the truth it self, but I do it for this ende, that we might without wavering be resolved of this which Solomon avoucheth. For there may be sundry reasons brought to the contrary. Therefore let us handle the question: the reasons or objections which may be alleged to the contrary, may all be reduced to six heads. The first is taken from the opinion of wise men, who think it the best thing of all never to be borne, and the next best to die quickly. Now if it be the best thing in the world not to be borne at all, then it is the worst thing that can be to die after a man is borne. Answer. There be two sortes of men: one, that live and die in their sins without repentance: the other, which vnfamedly repent and believe in Christ. Now this sentence may be truly avouched of the first: of whom we may say as Christ said of Judas, It had been good for him that he had never been borne. But the saying applied to the second sort of men is false. For to them that in this life turn to God by repentance, the best thing of all is to be borne; because their birth is a degree of preparation to happiness: and the next best is to die quickly; because by death they enter into possession of the same their happiness. For this cause Balaam desired to die the death of the righteous: & Solomon in this place prefers the day of death before the day of birth, understanding that death which is joined with godly life, or the death of the righteou • .

The second objection is taken from the testimonies of Scripture. Death is the wages of sin, Rom. 6.22. it is an enemy of Christ, 1. Cor. 15. and the curse of the law. Hence it seems to follow that in and by death, mē receive their wages and payment for their sins: that the day of death is the doleful day in which the enemy prevails against us: that he which dieth is cursed. Ans. We must distinguish of death: it must be considered two ways: first as it is by it self in his own nature: secondly, as it is altered and changed by Christ. Now death by it self considered, is indeed the wages of sin, an enemy of Christ and of all his members, and the curse of the law, yea the very suburbs & gates of hell: yet in the second respect, it is not so. For by the virtue of the death of Christ, it ceaseth to be a plague or punishment, & of a curse it is made a blessing, and is become unto us a passage or mid-way between this life and eternal life, and as it were a little wicket or door whereby we pass out of this world and enter into heaven. And in this respect the saying of Solomon is most true. For in the day of birth, men are borne and brought forth into the vale of misery, but afterward when they go hence, having death altered unto them by the death of Christ, they enter into eternal joy and happiness with all the Saints of God forever.

The third objection is taken from the examples of most worthy men, who have made their prayers against death. As our Savior Christ, who prayed on this manner, Father if it be thy will, let this cup pass from me, yet not my will but thy will be done. And David prayed, Return, O Lord, deliver my soul, save me for thy mercies sake: for in death there is no remembrance of thee: in the grave who shall praise thee! And Hezekiah, when the Prophet Isaiah bad him set his house in order, and told him that he must die, wept sore, and that in respect of death. Now by the examples of these most worthy men, yea by the example of the son of God himself, it may seem that the day of death is the most terrible and doleful day of all. Answer. When our Savior Christ prayed thus to his father, he was in his agony, and he then as our Redeemer stood in our room and stead, to suffer all things that we should have suffered in our own persons for our sins: and therefore he prayed not simply against death, but against the cursed death of the cross, and he feared not death it self, which is the separation of body and soul, but the curse of the law which went with death, namely the unspeakable wrath and indignation of God. The first death troubled him not, but the first and second joined together. Touching David, when he made the sixth psalm, he was not only sick in body, but also perplexed with the greatest temptation of all, in that he wrestled in conscience with the wrath of God, as appears by the words of the text, where he saith, Lord, rebuke me not in thy wrath. And by this we see that he prayed not simply against death, but against death at that instant when he was in that grievous temptation. For at other times he had no such fear of death, as he himself testifieth, saying, Though I should walk through the valley of the shadow of death, I will fear no evil. Therefore he prayed against death only as it was joined with the apprehension of God's wrath. Lastly, Hezekiah prayed against death, not only because he desired to live and do service to God in his kingdom, but upon a further and more special regard; because when the prophet brought the message of death, he was without issue, and had none of his own body to succeed him in his kingdom. It will be said, what warrant had Hezekiah to pray against death for this cause. Answer. His warrant was good: for God had made a particular promise to David and his posterity after him, that so long as they feared God and walked in his commandments, they should not want issue to sit upon the throne of the kingdom after them. Now Hezekiah at the time of the Prophets message remembering what promise God had made, and howe he for his part had kept the condition thereof, in that he had walked before God with an upright heart, and had done that which was acceptable in his sight; he prayed against death, not so much because he feared the danger of it, but because he wanted issue. This prayer God accepted & heard, and he added fifteen years unto his days, & two years after gave him Manasseh.

The fourth objection is this, that those which have been reputed to be of the better sort of men oftentimes have miserable ends: for some end their days despairing, some raving and blaspheming, some strangely tormented: it may seem therefore that the day of death is the day of greatest woe and misery. To this I answer first of all generally, that we must not judge of the estate of any man before God by outward things, whether they be blessings or judgments, whether they fall in life or death. For (as Solomon saith) all things come alike to all: and the same condition is to the just and the wicked, to the good & to the pure & to the polluted, & to him that sacrificeth, & to him that sacrificeth not: as is the good so is the sinner, he that sweareth as he that feareth a • oath. Secondly I answer the particulars which be alleged on this manner: And first of all touching despair, it is true that not only wicked and loose persons despair in death, but also repentant sinners, who oftentimes in their sickness, testify of themselves, that being alive and lying in their beds, they feel themselves as it were to be in hell, and to apprehend the very pangs and torments thereof. And I doubt not for all this, but that the child of God most dear unto him, may through the gulf of desperation attain to everlasting happiness. This appears by the manner of God's dealing in the matter of our salvation. All the works of God are done in and by their contraries. In the creation, all things were made, not of something, but of nothing, clean contrary to the course of nature. In the work of Redemption, God gives life, not by life, but by death: and if we consider aright of Christ upon the cross, we shall see our paradise out of paradise in the midst of hell. For out of his own cursed death, doth he bring us life and eternal happiness. Likewise in effectual vocation, when it pleaseth God to convert and turn men unto him, he doeth it by the means of the Gospel preached, which in reason should drive all men from God. For it is as contrary to the nature of man as fire to water, and light to darkness: and yet for all this, though it be thus against the disposition and heart of man, it prevails with him and turns him to God. Furthermore, when God will send his own servants to heaven, he sends thē a contrary way, even by the gates of hell: and when it is his pleasure to make men depend on his favor and providence, he makes them feel his anger, and to be nothing in themselves, that they may wholly depend upon him, and be whatsoever they are in him. This point being well considered, it is manifest that the child of God may pass to heaven by the very gulfs of hell. The love of God is like a sea, into which when a man is cast, he neither feels bottom nor sees bank. I conclude therefore that despair, whether it arise of weakness of nature, or of conscience of sin; though it fall out about the time of death, cannot prejudice the salvation of them that are effectually called. As for other strange events which fall out in death, they are the effects of diseases. Rauings and blasphemings arise of the disease of melancholy and of frenzies, which often happen at the ende of burning feauers, the choller shooting up to the brain. The writhing of the lips, the turning of the neck, the buckling of the joints and the whole body, proceed of crampes and convulsions, which follow after much evacuation. And whereas some in sickness are of that strength that three or four men cannot hold them without bonds, it comes not of witchcrafts and possessions, as people commonly think, but of choller in the veins. And whereas some when they are dead, become as black as pitch (as Bonner was) it may arise by a bruise, or an impostume, or by the black iaundise, or by the putrefaction of the liver: and it doeth not always argue some extraordinary judgment of God. Now these and the like diseases with their Symptoms and strange effects, though they shall deprive man of his health, and of the right use of the parts of his body, and of the use of reason too: yet they cannot deprive his soul of eternal life. And all sins, procured by violent diseases, and proceeding from repentant sinners are sins of infirmity: for which, if they know them, & come again to the use of reason, they will further repent; if not, they are pardoned and buried in the death of Christ. And we ought not so much to stand upon the strangeness of any man's ende, when we know the goodness of his life: for we must judge a man not by his death, but by his life. And if this be true, that strange diseases, and thereupon strange behaviors in death, may befall the best man that is, we must learn to reform our judgments of such as lie at the point of death. The common opinion is, that if a man lie quietly and go away like a lamb (which in some diseases, as consumptions and such like, any man may do) then he goes straight to heaven: but if the violence of the disease stir up impatience, and cause in the party frantic behaviors, then men use to say, there is a judgment of God serving either to discover an hypocrite, or to plague a wicked man. But the truth is otherwise. For indeed a man may die like a lamb, and yet go to hell: and one dying in exceeding torments and strange behaviors of the body, may go to heaven. And by the outward condition of any man, either in life or death, we are not to judge of his estate before God.

The fifth objection is this. When a man is most near death, then the devil is most busy in temptation, and the more men are assaulted by Satan, the more dangerous & troublesome is their case. And therefore it may seem that the day of death is the worst day of all. Ans. The condition of God's childrē in death is twofold. Some are not tempted, and some are. Some I say are not tempted, as Simeon, who when he had seen Christ, brake forth & said, Lord, now lettest thou thy servant depart in peace, &c. foresignifying no doubt, that he should ende his days in all manner of peace. As for them which are tempted, though their case be very troublesome and perplexed, yet their salvation is not further off, by reason of the violence and extremity of temptation. For God is then present by the unspeakable comfort of his spirit, and when we are most weak, he is most strong in us: because his manner is to show his power in weakness. And for this cause, even in the time of death the devil receives the greatest foil, when he looks for the greatest victory.

The sixth objection is this. Violent and sudden death is a grievous curse, & of all evils which befall man in this life, none is so terrible: therefore it may seem, that the day of sudden death is most miserable. Ans. It is true indeed, that sudden death is a curse and a grievous judgment of God, and therefore not without cause feared of men in the world: yet all things considered, we ought more to be afraid of an impenitent and evil life, then of sudden death. For though it be evil, as death it self in his own nature is, yet we must not think it to be simply evil: because it is not evil to all men, nor in all respects evil. I say it is not evil to all men, considering that no kind of death is evil or a curse unto them that are in Christ, who are freed from the whole curse of the Law. And therefore the holy Ghost saith, Blessed are they that die in the Lord for they rest from their Labor: whereby is signified that they which depart this life, being members of Christ, enter into everlasting happiness; of what death soever they die, yea though it be sudden death. Again I say, that sudden death is not evil in all respects. For it is not evil, because it is sudden, but because it commonly takes men unprepared, and by that means makes the day of death a black day, and as it were a very speedy downfall to the gulf of hell. Otherwise if a man be ready and prepared to die, sudden death is in effect no death, but a quick and speedy entrance to eternal life.

These objections being thus answered, it appears to be a manifest truth which Solomon saith, that the day of death is better indeed then the day of birth. Now I come to the third point, in which the reasons and respects are to be considered, that make the day of death to surpass the day of a man's birth: and they may all be reduced to this one, namely that the birth day is an entrance into all woe and misery; whereas the day of death joined with godly and reformed life, is an entrance or degree to eternal life. Which I make manifest thus: Eternal life hath three degrees, one in this life, when a man can truly say that he lives not, but that Christ lives in him: and this all men can say that repent and believe and are justified and sanctified, and have peace of conscience with other gifts of God's spirit, which are the earnest of their salvation. The second degree is in this life, when the body goes to the earth, and the soul is carried by the Angels into heaven. The third is in the ende of the world at the last judgment, when body and soul reunited, do jointly enter into eternal happiness in heaven. Now of these three degrees, death it self being joined with the fear of God, is the second: which also containeth in it two worthy steppes to life. The first, is a freedom from all miseries, which have their ende in death. For though men in this life are subject to manifold dangers by sea and land, as also to sundry aches, pains, and diseases, as feauers, and consumptions, &c. yet when death comes there is an ende of all. Again, so long as men live in this world, whatsoever they be, they do in some part lie in bondage under original corruption and the re • nants thereof, which are doubtings of God's providence, unbelief, pride of heart, ignorance, covetousness, ambition, envy, hatred, lust, and such like sins, which bring forth fruits unto death. And to be in subjection to sin on this manner, is a misery of all miseries. Therefore Paul when he was tempted unto sin by his corruption, calls the very temptation the buffets of Satan, and as it were a prick or thorn wounding his flesh, and paining him at the very heart. Again, in another place wearied with his own corruptions, he complains that he is sold under sin, and he cries out, O miserable man that I am, who shall deliver me from this body of death? David saith, that his eyes gushed out with rivers of tears when other men sinned against God: how much more then was he grieved for the sins wherewith he himself was overtaken in this life. And indeed it is a very hell for a man that hath but a spark of grace, to be exercised, turmoiled, and tempted with the inborne corruptions and rebellions of his own heart: and if a man would devise a torment for such as fear God and desire to walk in newness of life, he cannot devise a greater then this. For this cause blessed is the day of death which brings with it a freedom from all sin whatsoever. For when we die, the corruption of nature is quite abolished, and sanctification is accomplished. Lastly, it is a great misery that the people of God are constrained in this world to live and converse in the company of the wicked; as sheep are mingled with goats which strike them, annoy their pasture, and muddy their water. Hereupon David cried out, Woe is me that I r • main in Meshech, and dwell in the tents of Ke • ar. When Elias saw that Ahab and Jezebel had planted idolatry in Israel, and that they sought his life also, he went apart into the wilderness and desired to die. But this misery also is ended in the day of death, in as much as death is as it were the hand of God to sort and single out those that be the servants of God from all ungodly men in this most wretched world.

Furthermore this exceeding benefit comes by death, that it doth not only abolish the miseries which presently are upon us, but also p • event those which are to come. The righteous (saith the Prophet Isaiah) perisheth, and no man considereth it in his heart: and merciful men are taken away, and no man understandeth that the righteous is taken away for the evil to come. Example of this we have in Josiah. Because (saith the Lord) thine heart did melt, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, &c. behold therefore I will gather thee to thy fathers, and thou shalt be put in thy grave in peace, and thine eyes shall not see all the evil whi • h I will bring upon this place. And Paul saith, that among the Corinthians some were asleep, that is, dead, that they might not be condemned with the world.

Thus much of freedom from misery, which is the first benefit that comes by death, and the first step to life: now follows the second, which is, that death gives an entrance to the soul, that it may come into the presence of the everliving God, of Christ, and of all the Angels and Saints in heaven. The worthiness of this benefit makes the death of the righteous to be no death, but rather a blessing to be wished of all men. The consideration of this made Paul to say, I desire to be dissolved: but what is the cause of this desire? that follows in the next words, namely, that by this dissolution he might come to be with Christ. When the Queen of Sheba saw all Solomon's wisdom, and the house that he had built, and the meat of his table, and the sitting of his servants, and the order of his ministers, and their apparel, &c. she said, Happy are thy men, happy are these thy servants which stand ever before thee and hear thy wisdom: much more then may we say, that they are ten thousand fold happy which stand not in the presence of an earthly King, but before the King of kings, the Lord of heaven and earth; and at his right hand enjoy pleasures for evermore. Moses hath been renowned in all ages for this, that God vouchsafed him but so much favor as to see his hinder parts at his request: O then, what happiness is this, to see the glory and majesty of God face to face, and to have eternal fellowship with God our father, Christ our Redeemer, and the holy Ghost our comforter, and to live with the blessed Saints and Angels in heaven forever.

Thus now the third point is manifest, namely in what respects death is more excellent then life. It may be here the mind of man unsatisfied will yet further reply and say, that howsoever in death the souls of men enter into heaven, yet their bodies, though they have been tenderly kept for meat, drink, and apparel; and have slept many a night in beds of down, must lie in dark and loathsome graves, and there be wasted and consumed by worms. Answ. All this is true indeed, but all is nothing; if so be it we will but consider aright of our graves as we ought. We must not judge of our graves, as they appear to the bodily eye, but we must look upon them by the eye of faith, and consider them as they are altered and changed by the death and burial of Christ, who having vanquished death upon the cross, pursued him afterward to his own den, and foiled him there, and deprived him of his power. And by this means Christ in his own death hath buried our death, and by the virtue of his burial, as sweet incense, hath sweetened and perfumed our graves, and made them of stinking and loathsome cabbines, to become princely palaces, and beds of most sweet and happy rest, far more excellent then beds of down.

And though the body rotte in the grave, or be eaten of worms, or of fishes in the sea, or burnt to ashes, yet that will not be unto us a matter of discomfort, if we do well consider the ground of all grace, namely, our conjunction with Christ. It is indeed a spiritual and yet a most real conjunction. And we must not imagine that our souls alone are joined to the body or soul of Christ, but the whole person of man both in body and soul is joined and united to whole Christ. And when we are once joined to Christ in this mortal life by the bond of the spirit, we shall remain and continue eternally joined with him: and this union once truly made shall never be dissolved. Hence it follows, that although the body be severed from the soul in death, yet neither body nor soul are severed from Christ, but the very body rotting in the grave, drowned in the sea, burned to ashes, abides still united to him, and is as truly a member of Christ then as before. This point we must remember as the foundation of all our comfort, and hold it forever as a truth. For look what was the condition of Christ in death, the same or the like is the condition of all his menbers. Now the cōditiō of Christ was this, though his body & soul were severed each frō other as far as heaven & the grave, yet neither of them were severed frō the godhead of the Son, but both did in death subsist in his person. And therefore though our bodies and souls be pulled asunder by natural or violent death, yet neither of them no not the body it self shall be severed and disjoined from Christ. It will be alleged, that if the body were then united to Christ, it should live and be quickened in the grave. Ans. Not so: when a man's arm or leg is taken with the dead palsy, it receives little or no heat, life, sense, or motion from the body: and yet notwithstanding it remains still a membrr of the body, because the flesh and the bone of it remain joined to the flesh and the bone of the body: even so may the body remain a member of Christ, though for some space of time it receive neither sense nor motion nor life from the soul or from the spirit of Christ.

Furthermore, we must remember that by the virtue of this conjunction, shall the dead body be it rotten, burned, devoured, or howsoever consumed, at the day of judgment rise to eternal glory. In the winter season trees remain without fruit or leaves, and being beaten with wind and weather appear to the eye as if they were rotten trees; yet when the spring time comes again, they bring forth as before, buds and blossoms, leaves and fruit: the reason is, because the body, grains, and arms of trees are all joined to the root, where lies the sap in the winter season, and whence by means of this conjunction it is derived to all the parts of the tree in the spring time. Even so the bodies of men have their winter also, in which they are turned to dust, and so remain for the space of many thousand years, yet in the day of judgment by means of that mystical conjunction with Christ, shall divine and quickening virtue stream thence to all the bodies of the Elect to cause them to live again, and that to life eternal. But some will say, that the wicked also rise again. Answ. They do so indeed; but not by the same cause: for they rise by the power of Christ as he is a judge to condemn them: whereas the godly rise again by the virtue of Christ's resurrection, whereof they are partakers by means of that blessed and indissoluble conjunction which they have with Christ. And the bodies of the Elect though they putrefy and consume never so much in the grave, yet are they still in the favor of God and in the covenant of grace: to which, because they have right and title being dead, they shall not remain so forever, but shall rise to glory at the last judgment. Therefore the rotting of the body is nothing in respect, and the death of the body is no death. And therefore also death in the old and New Testament is made but a sleep, and the grave a bed, whereof the like was never seen; wherein a man may rest, nothing at all troubled with dreams or fantasies, and whence he shall rise no more subject to weakness or sickness, but presently be translated to eternal glory. By this then which hath been said, it appears that the death of the righteous is a second degree to everlasting happiness.

Now then considering our conjunction with Christ is the foundation of all our joy and comfort in life and death, we are in the fear of God to learn this one lesson, namely, that while we have time in this world, we must labor to be united unto Christ, that we may be bone of his bone & flesh of his flesh. This very point is as it were a flaggon of wine to revive our souls when they be in a sown at any instant. And that we may be assured that we are certainly joined to Christ, we must show our selves to be members of his mystical body by the daily fruits of righteousness and true repentance. And being once certainly assured in conscience of our being in Christ, let death come when it will, and let it cruelly part asunder both body and soul, yet shall they both remain in the covenant, and by means thereof be reunited and taken up to life eternal. Whereas on the contrary, if men be out of the covenant and die out of Christ, their souls go to hell, and their bodies rotte for a time in the grave, but afterwards they rise to endless perdition. Wherefore I say again and again, labor that your consciences by the holy Ghost may testify that ye are huing stones in the Temple of God, and branches bearing fruit in the true vine: and then ye shall feel by experience, that the pangs of death shall be a further degree of happiness then ever ye found in your lives, even then when ye are gasping and panting for breath.

Thus much of the meaning of the text, now follows the uses, and they are manifold. The first and principal is this. In that Solomon prefers the day of death before the day of birth, he doth therein give us to understand, that there is a direct and certain way whereby a man may die well; if it had been otherwise, he could not have said that the day of death is better. And whereas he avoucheth this, he shows withal that there is an infallible way whereby a man may make a blessed ende. Therefore let us now come to search out this way; the knowledge and true understanding whereof must not be fetched from the writings of men, but from the word of God, who hath the power of life and death in his own hand.

Now that a man may die well, God's word requires two things: a preparation before death, and a right behavior and disposition in death.

The preparation unto death is an action of a repentant sinner, whereby he makes himself fit and ready to die, and is a duty very necessary, to which we are bound by God's commandment. For there be sundry places of Scripture which do straightly enjoin us to watch and pray, and to make our selves ready every way against the second coming of Christ to judgment. Now the same places do withal bind us to make preparation against death, at which time God comes to judgment unto us particularly. Again, look as death leaveth a man, so shall the last judgment find him, and so shall he abide eternally: there may be changes and conversions from evil to good in this life, but after death there is no change at all. Therefore a preparation to death can in no wise be omitted of him that desires to make an happy and blessed ende.

This preparation is twofold: general, and particular. General preparation is that whereby a man prepares himself to die through the whole course of his life. A duty most needful which must in no wise be omitted. The reasons are these. First of all death which is certain is most uncertain. I say it is certain, because no man can eschew death. And it is uncertain three ways: first, in regard of time: for no mā knoweth when he shall die: secondly, in regard of place: for no man knows where he shall die, whether in his bed or in the field, whether by sea or by land: thirdly, in respect of the kind of death: for no man knows whether he shall die of a lingering or sudden, of a violent or natural death. Hence it follows, that men should every day prepare themselves to death. Indeed if we could know when, where, and how we should die, the case were otherwise, but seeing we know none of these, it stands us in hand to look about us. A second reason serving further to persuade us is this. The most dangerous thing of all in this world, is to neglect all preparation. To make this point more manifest, I will use this comparison. A certain man, pursued by an Unicorn, in his flight falls into a dungeon, and in his fall takes hold and hangs by the arm of a tree: now as he thus hangs looking downward, he sees two worms gnawing at the root of the tree, and as he looks upward he sees and hive of most sweet honey, whereupon he climes up unto it, and sitting by it feeds thereon. In the mean season while he is thus sitting, the two worms gnawe in pieces the root of the tree: which done, tree and man and all fall into the bottom of the dungeon. Now this Unicorn is death; the man that flieth is everyone of us, and every living man: the pit over which he hangeth, is hell: the arm of the tree is life it self: the two worms are day and night, the continuance whereof is the whole life of man: the hive of honey is the pleasures and profits and honors of this world, to which when men wholly give themselves not considering their ends, till the t • ee root, that is, this temporal life be cut off: which being once done, they plunge themselves quite into the gulf of hell. By this we see, that there is good cause that men should not defer their preparation till the time of sickness, but rather every day make themselves ready against the day of death. But some will say, it shall suffice if I prepare myself to pray when I begin to be sick. Ans. These men greatly deceive themselves, for the time then is most unfit to begin a preparation, because all the senses and powers of the body are occupied about the pains and troubles of the disease: and the sick party is ex • rcised partly in conference with the Physician, partly with the Minister about his souls health and matters of conscience, and partly with friends that come to visit. Therefore there must some preparation go before in the time of health, when the whole man with all the powers of body and soul are at liberty. Again, there be some others which imagine and say, that a man may repent when he will, even in the time of death: and that such repentance is sufficient. Ans. It is false which say they: For it is not in the power of man to repent when he himself will; when God will he may. It is not in him that willeth or runneth, but in God that hath mercy. And Christ saith, that many shall seek to enter into heaven and shall not be able. But why so? because they seek when it is too late, namely when the time of grace is past. Therefore it is exceeding folly for men so much as once to dream that they may have repentance at command: nay it is a just judgment that they should be condemned of God in death, that did contemn God in their life: and that they should quite be forgotten of God in sickness, that did forget God in their health. Again I answer, that this late repentance is seldom or never true repentance. It is sick like the party himself, commonly languishing and dying together with him. Repentance should be voluntary (as all obedience to God ought) but repentance taken up in sickness, is usually constrained and extorted by the fear of hell, and other judgments of God: for crosses, afflictions, and sickness will cause the grossest hypocrite that ever was to stoop and buckle under the hand of God, and to dissemble faith and repentance and every grace of God, as though he had them as fully as any of the true servants of God: whereas indeed he wants them altogether. Wherefore such repentance commonly is but counterfeit. For in true and sound repentance men must forsake their sins; but in this, the sin forsakes the man; who leaves all his evil ways only upon this that he is const • ained to l • aue the world. Wherefore it is a thing greatly to be wished, that men would repent and prepare themselves to die in the time of health before the day of death or sickness come. Lastly it is alleged that one of the thieves repented upon the cross. Answ. The thief was called after the eleventh hour at the point of the twelfth, when he was now dying and drawing on. Therefore his conversion was altogether miraculous and extraordinary: and there was a special reason why Christ would have him to be called then, that while he was in suffering he might show forth the virtue of his passion; that all which saw the one, might also acknowledge the other. Now it is not good for men to make an ordinary rule of an extraordinary example.

Thus then this point being manifest that a general preparation must be made, let us now see in what manner it must be done. And for the right doing of it, • u • e duties must be practiced in the • ourse of our lives. The first i • the meditation of death in the life time. For the life of a Christian is nothing else but a meditation of death. A notable practice hereof we have in the example of Joseph of Arimathea, who made his tomb in his life time in the midst of his garden: no doubt for this ende, to put himself in mind of death, and that in the midst of his delight and pleasures. Heathen Philosophers that never knew Christ, had many excellent meditations of death, though not comfortable in regard of life everlasting. Now we that have known and believed in Christ, must go beyond them in this point, considering with our selves such things as they never thought of, namely, the cause of death, our sin: the remedy thereof, the cursed death of Christ, cursed I say in regard of the kind of death and punishment laid upon him, but blessed in regard of us. Thirdly, we must often meditate on the presence of death, which we do, when by God's grace we make an account of every present day as if it were the present day of our death, and reckon with our selves when we go to bed as though we should never rise again; and when we rise, as though we should never lie down again.

This meditation of death is of special use and brings forth many fruits in the life of man. And first of all it serves to humble us under the hand of God. Example we have of Abraham, who said, Behold, I have begun now to speak to my Lord, and I am but dust and ashes. Mark here, how the consideration of his mortality made him to abase and cast down himself in the sight of God: and thus if we could reckon of every day as of the last day, it would straightway pull down our peacocks feathers, and make us with Job to abhor our selves in dust and ashes.

Secondly, this meditation is a means to further repentance. When Jonah came to Nineveh and cried, Yet forty days and Nineveh shall be destroyed, the whole city repented in sack • loath and ashes. When Elias came to Ahab and told him that the dogs should eat Jezebel by the wall of Iesreel, and him also of Ahab's stock that died in the city, &c. it made him to humble himself so, as the Lord saith to Elias, Seest thou how Ahab is humbled before me. Now if the remembrance of death was of such force in him that was but an hypocrite, how excellent a means of grace will it be in them that truly repent.

Thirdly, this meditation seems to stir up contentation in every estate and condition of life that shall befall us. Righteous Job in the very midst of his afflictions, comforts himself with this consideration, Naked (saith he) came I forth of my mothers womb, and naked shall I return again, &c. blessed be the name of the Lord. And surely the often meditation of this, that a man of all his abundance can carry nothing with him but either a coffin or a winding sheet or both, should be a forcible means to repress the insatiable desire of riches and the love of this world.

Thus we see what an effectual means this meditation is to increase and further the grace of God in the hearts of men. Now I commend this first duty to your Christian considerations, desiring the practice of it in your lives: which practice that it may take place, two things must be performed. First, labor to pluck out of your hearts a wicked and erroneous imagination, whereby every man naturally blesseth himself and thinks highly of himself: and though he had one foot in the grave, yet he persuades himself that he shall not die yet. There is no man almost so old but by the corruption of his heart he thinks that he shall live one year longer. Cruel and unmerciful death makes league with no man: & yet the Prophet Isaiah saith, that the wicked mā makes a league with death. How can this be? there is no league made indeed, but only in the wicked imagination of man, who falsely thinks that death will not come near him, though all the world should be destroyed. See an example in the parable of the rich man, that having stored up abundance of wealth for many years, said unto his own soul, Soul, thou hast much goods laid up for many years, live at ease, eat, drink, & take thy pastime: whereas his soul was fetched away presently. And seeing this natural corruption is in every man's heart, we must daily fight against it, and labor by all might and main that it take no place in us: for so long as it shall prevail, we shall be utterly unfit to make any preparation to death. We ought rather to endeavor to attain to the mind and meditation of S. Jerome, who testifieth of himself on this manner, Whether I wake or sleep, or whatsoever I do, me thinks I hear the sound of the trumpet, Rise ye dead, and come to judgment.

The second thing which we are to practice that we may come to a serious meditation of our own ends, is, to make prayer unto God that we might be enabled to resolve our selves of death continually. Thus David prayed, Lord make me to know mine ende, and the measure of my days, let me know howe long I have to live. And Moses, Lord teach me to number my days, that I may apply mine heart unto wisdom. I may be said, What need men pray to God that they might be able to number their days? cannot they of themselves reckon a few years and days that are able by art to measure the globe of the earth, and the spheres of heaven, and the quantities of the stars, with their longitudes, latitudes, altitudes, motions, and distances from the earth? No verily. For howsoever by a general speculation we think something of our ends, yet unless the spirit of God be our schoolmaster to teach us our duty, we shall never be able soundly to resolve our selves of the presence and speedines of death. And therefore let us pray with David and Moses that God would enlighten our minds with knowledge, and fil our hearts with his grace, that we might rightly consider of death, and esteem of it every day and hour as if it were the day and hour of death.

The second duty in this general preparation is, that every man must daily endeavor to take away from his own death the power and strength thereof. And I pray you mark this point. The Philistines saw by experience that Sampson was of great strength, and therefore they used means to know in what part of his body it lay: and when they found it to be in the hair of his head, they ceased not until it was cut off. In like manner the time will come when we must encounter hand to hand with tyranous and cruel death: the best therefore is, before hand now while we have time to search where the strength of death lies, which being once known, we must with speed cut off his Samson's locks, and bereave him of his power, disarm him, & make him altogether unable to prevail against us. Now to find out this matter, we need not to use the counsel of any Delilah: for we have the word of God which teacheth us plainly where the strength of death consists, namely in our sins, as Paul saith, The sting of death is sin. Well then, we knowing certainly that the power and force of every man's particular death lies in his own sins, must spend our time and study in using good means that our sins may be removed and pardoned. And therefore we must daily inure our selves in the practice of two duties. One is to humble our selves for all our sins past, partly confessing them against our selves, partly in prayer crying to heaven for the pardon of them. The other is for time to come to turn unto god, and to carry a purpose, resolution, and endeavor in all things to reform both heart and life according to God's word. These are the very principal and proper duties, whereby the strength of death is much rebated, and he is made of a mighty and bloody enemy so far forth friendly and tractable, that we may with comfort encounter with him and prevail too. Therefore I commend these duties to your Christian considerations, and careful practice, desiring that ye would spend your days ever hereafter in doing of them. If a mā were to deal with a mighty dragon or serpent hand to hand, in such wise as he must either kill or be killed, the best thing were to bereave him of his sting or of that part of his body where his poison lies: now death it self is a serpent, dragon, or scorpion, and sin is the sting or poison whereby he wounds and kills us. Wherefore without anymore delay, see that ye pull out his sting: the practice of the foresaid duties is as it were a fit and worthy instrument to do the deed. Hast thou been a person ignorant of God's will, a contemner of his word and worship, a blasphemer of his name, a breaker of his sabbaths, disobedient to parents and magistrates, a murderer, a fornicator, a railer, a slanderer, a covetous person, &c. reform these thy sins and all other like unto them, pull them out by the roots from thy heart, and cast them off. So many sins as be in thee, so many stings of death be also in thee to wound thy soul to eternal death. Therefore let no one sin remain for which thou hast not humbled thyself and repented seriously. When death hurts any man, it takes the weapons whereby he is hurt, from his own hand. It cannot do us the least hurt but by the force of our own sins. Wherefore I say again & again, lay this point to your hearts, & spend our strength, life, and health, that ye may before ye die, abolish the strength of death. A man may put a serpent in his bosom when the sting is out: and we may let death creep into our bosoms, and gripe us with his legs, and stab us at the heart, so long as he brings not his venom and poison with him.

And because the former duties are so necessary, as none can be more, I will use some reasons yet further to enforce them. Whatsoever a man would do when he is dying, the • ame he ought to do every day while he is living: now the most notorious and wicked person that ever was, when he is dying will pray and desire others to pray for him, and promise amendment of life, protesting that if he might live, he would become a practitioner in all the good duties of faith, repentance, and reformation of life. Oh therefore be careful to do this every day. Again, the saying is true, he that would live when he is dead, must die while he is alive, namely to his sins. Wouldest thou then live eternally? sue to heaven for thy pardon, and see that now in thy life time thou die to thine own sins. Lastly wicked Balaam would fain die the death of the righteous: but, alas, it was to small purpose: for he would by no means live the life of the righteous. For his continual purpose and meaning was to follow his old ways in sorceries and covetousness. Now the life of a righteous man stands in the humbling of himself for his sins past, and in a careful reformation of life to come. Wouldest thou then die the death of the righteous, then look unto it, that thy life be the life of the righteous: if ye will needs live the life of the unrighteous, ye must look to die the death of the unrighteous. Remember this, and content not yourselves to hear the word, but be doers of it: for ye learn no more indeed, what measure of knowledge soever ye have, then ye practice.

The third duty in our general preparation, is in this life to enter into the first degree of life eternal. For as I have said, there be three degrees of life everlasting, and the first of them is in this present life. For he that would live in eternal happiness forever, must begin in this world to rise out of the grave of his own sins, in which by nature he lies buried, and live in newness of life, as it is said in the Revelation, He that will escape the second death, must be made partaker of the first resurrectiō. And Paul saith to the Colossians, that they were in this life delivered from the power of darkness, and translated into the kingdom of Christ. And Christ saith to the Church of the Jews, the kingdom of heaven is amongst you. Now this first degree of life is, when a man can say with Paul, I live not, but Christ lives in me: that is, I find partly by the testimony of my sanctified conscience, and partly by experience, that Christ my redeemer by his spirit guideth and governeth my thoughts, will, affections • & all the powers of body and soul, according to the blessed direction of his holy will. Now that we might be able to say this, we must have three gifts & graces of God, wherein especially this first degree of life consists. The first is, saving knowledge, whereb • we do truly resolve our selves that God the father of Christ is our father • Christ his son our redeemer, and the holy ghost our comforter. That this knowledge is one part of life eternal, it appears by the saying of Christ in John. This is life eternal, that is, the beginning and entrance into life eternal, to know thee the only God and whom thou hast sent Jesus Christ. The second grace, is peace of conscience which passeth all understanding: and therefore Paul saith, that the kingdom of heaven is righteousness, peace of conscience, and joy in the holy Ghost. The horror of a guilty conscience is the beginning of death & destruction: therefore peace of conscience derived from the death of Christ, is life and happiness. The third is the regiment of the spirit, whereby the heart and life of man is ordered according to the word of God. For Paul saith, that they that are the childrē of god are led by the spirit of Christ. Now seeing this is so, that if we would live eternally, we must begin to live that blessed and eternal life before we die, here we must be careful to reform two common errors. The first is, that a man enters into eternal life when he dies and not before; which is a flat untruth. Our Savior Christ said to Zacchaeus, This day is salvation come to thy house • giving us to understand, that a man then begins to be saved, when God doeth effectually call him by the ministry of his Gospel. Whosoever then will be saved when he is dying and dead, must begin to be saved while he is now living. His salvation must begin in this life, that would come to salvation after this life: Verily, verily, saith Christ, he that heareth my word, and • eleeueth in him that sent me, hath eternal life, namely in this present life. The second error is, that howsoever a man live, if when he is dying he can lift up his eyes, and say, Lord have mercy upon me, he is certainly saved. Behold a very dangerous and foolish conceit, that deceives many a man. It is all one as if an arrant thief should thus reason with himself, and say; I will spend my days in robbing and stealing, I fear neither arraignment, nor execution. For at the very time when I am to be turned off the ladder, if I do but call upon the judge I know I shall have my pardon. Behold a most dangerous and desperate course: & the very same is the practice of careless men in the matter of their salvation. For a man may di • with Lord have mercy in his mouth, and perish eternally; except in this world he enter into the first degree of eternal life. For not everyone that saith Lord, Lord, shall enter into heaven: but he that doth the will of the father which is in heaven.

The fourth duty, is to exercise and inure our selves in dying by little & little so long as we live here upon earth, before we come to die indeed. And as men that are appointed to run a race, exercise themselves in running that they may get the victory: so should we begin to die now while we are living, that we might die well in the end. But some may say, how should this be done? Paul gives us direction in his own example when he saith, by the rejoicing which I have in Christ I die daily. And he died daily not only because he was often in danger of death by reason of his calling: but also because in all his dangers and troubles, he inured himself to die. For when men do make the right use of their afflictions, whether they be in body or mind, or both, and do with all their might endeavor to bear them patiently; humbling themselves as under the correction of God, then they begin to die well. And to do this indeed is to take an excellent course. He that would mortify his greatest sins, must begin to do it with small sins; which, when they are once reformed, a man shall be able more easily to overcome his master-sins. So likewise he that would be able to bear the cross of all crosses, namely death it self, must first of all learn to bear small crosses, as sicknesses in body, and troubles in mind, with losses of goods and of friends, and of good name: which I may fitly term little deaths, and the beginnings of death it self: and we must first of all acquaint our selves with these little deaths, before we can well be able to bear the great death of all. Again, the afflictions and calamities of this life are as it were the harbingers and puruiers of death: and we are first to learn how to entertain these messengers, that when death the lord himself shall come, we may in better manner entertain him. This point Bilney the martyr well considered, who oftentimes before he was burned, put his finger into the flame of the candle, not only to make trial of his ability in suffering, but also to arm and strengthen himself against greater torments in death. Thus ye see the fourth duty, which ye must in any wise learn and remember, because we cannot be able to bear the pangs of death well, unless we be first well schooled and nurtered by sundry trials in this life.

The fifth and last duty is set down by Solomon. All that thine hand shall find to do, do it with all thy power. And mark the reason. For there is neither work, nor invention, nor knowledge, nor wisdom in the grave whither thou goest. To the same purpose Paul saith, Do good to all men while ye have time. Therefore if any man be able to do any good service either to God's church, or to the common wealth, or to any private man, let him do it with all speed and with all might, least death it self prevent him. He that hath care thus to spend his days, shall with much comfort and peace of conscience ende his life.

Thus much of general preparation. Now followeth the particular, which is in the time of sickness. And here first of all I will show what is the doctrine of the Papists, and then afterward the truth. By the popish order and practice, when a man is about to die, he is enjoined three things. First to make sacramental confession, specially if it be in any mortal sin; secondly to receive the Eucharist; thirdly to require his annoyling, that is, the sacrament (as they call it) of extreme unction.

Sacramental confession, they term a rehearsal or enumeration of all man's sins to a priest, that he may receive absolution. But against this kind of confession, sundry reasons may be alleged. First of all, it hath no warrant either by commandment or example in the whole word of God. They say yes; and they endeavor to prove it thus: He which lies in any mortal sin, is by God's law bound to do penance and to seek reconciliation with God; now the necessary means after baptism to obtain reconciliation, is the confession of all our sins to a priest. Because Christ hath appointed priests to be judges upon earth, with such measure of authority, that no man falling after baptism can without their sentence and determination be reconciled; and they cannot rightly judge, unless they know all a man's sins: therefore all that fall after baptism are bound by God's word to open all their sins to a priest. Ans. It is false which they say that priests are judges, having power to examine and take knowledge of men's sins, and jurisdiction whereby they can properly absolve & pardon or retain them. For God's word hath given no more to man, but a ministry of reconciliation, whereby in the name of God, and according to his word, he doth preach, declare, and pronounce, that God doth pardon or not pardon his sins. Again, pardon may truly be pronounced, and right judgment of the estate of any man, without a particular rehearsal of his sins. For he which soundly and truly repents of one or some few sins, repents of all. Secondly, this confession is overturned by the practice of the Prophets & Apostles, who not only absolved particular persons, but also whole churches without exaction of auricular confession. Whē Nathan the Prophet had rebuked David for his two great & horrible crimes, David touched with remorse said, I have sinned, and Nathan presently without further examination declared unto him in the name of God, that his sins were forgiven him. Thirdly, it cannot be proved by any good and sufficient proofs, that this confession was used in the Church of God till after five or six hundred years were expired. For the confession which was then in use, was either public before the Church, or the opening of a public fault to some private person in secret. Therefore to urge sick men unto it lying at the point of death, is to lay more burdens on them, then ever God appointed.

And whereas they make it a necessary thing to receive the Eucharist in the time of sickness toward death, and that privately of the sick party alone, they have no warrant for their practice and opinion. For in the want of the sacrament there is no danger, but in the contempt: and the very contempt it self is a sin which may be pardoned, if we repent. And there is no reason why we should think that sick men should be deprived of the comfort of the Lord's supper, if they receive it not in death; because the fruit and efficacy of the Sacrament once received, is not to be restrained to the time of receiving, but it extends it self to the whole time of man's life afterward. Again the supper of the Lord is no private action, but merely Ecclesiastical: and therefore to be celebrated in the meeting and assembly of God's people; as our Savior Christ prescribeth, when he saith, Do ye this: and Paul in saying, When ye come together. But it is alleged that the Israelites did eat the Paschal lamb in their houses when they were in Egypt. Answ. The Israelites had then no liberty to make any public meeting for that end: & god commanded that the Paschal lamb should be eaten in all the houses of the Isaraelites at one & the same instant; and that in effect was as much as if it had been public. Again, they allege a Canon of the Council of Nice; which decreeth that men being about to die, must receive the Eucharist, & not be deprived of the provision of food necessary for their journey. Ans. The Council made no decree touching the administration of the Sacrament to all them that die, but to such only as fall away from the faith in persecution, or fell into any other notorious crime, and were thereupon excommunicate, and so remained till death: & either then or somewhat before testified their repentance for their offenses. And the Canon was made for this ende, that such persons might be assured that they were again received into the Church, and by this means depart with more comfort. Thirdly, it is objected, that in the primitive Church, part of the Eucharist was carried by a ladde to Serapion an aged man, lying sick in his bed. Answ. It was indeed the custom of the ancient Church from the very beginning, that the elements of bread & wine should be sent by some of the Deacons to the sick, which were absent from the assembly. And yet nevertheless here is no footing for private communions. For the Eucharist was only then sent when the rest of the Church did openly communicate; and such as were then absent only by reason of sickness, and desired to be partakers of that blessed come • union, were to be reputed as pre • ent. Lastly it is objected, that it was the manner of men and women in former times to carry part of the Sacrament home to their houses, and to reserve it till the time of necessity, as the time of sickness & such like. Ans. The reseruatiō of the sacrament was but a superstitious practice, though it be ancient. For out of the administration, that is, before it begin, and after it is ended, the sacrament ceaseth to be a sacrament, and the elements to be elements. As for the practice of them that used to cram the Eucharist into the mouth of them that were deceased, it is not only superstitious but also very absurd.

As for the Annoiling of the sick, that is, the annointing of the body, specially the organs or instruments of the senses, that the party may obtain the remission of his sins, and comfort against all temptations of the devil in the hour of death; and strength more easily to bear the pangs of sickness and the pangs of death, and be again restored to his corporal health, if it be expedient for the salvation of his soul; it is but a dotage of man's brain, & hath not so much as a show of reason to justify it. The fifth of James is commonly alleged to this purpose, but the annointing there mentioned is not of the same kind with this greasy sacrament of the Papists. For that annointing of the body was a ceremony used by the Apostles and others, when they put in practice this miraculous gift of healing, which gift is now ceased. Secondly, that annointing had a promise that the party should recover his health: but this popish annointing hath no such promise, because for the most part the persons thus anointed die afterward without recovery; whereas those which were anointed in the primitive Church always recovered. Thirdly, the ancient annointing served only for the procuring of health, but this tendes further to the procuring of remission of sins, and strength in temptation.

Thus having seen the doctrine of the Papists; I come now to speak of the true and right manner of making particular preparation before death, which contains three sorts of duties: one concerning God, the other concerning a man's own self, the third concerning our neighbor. The first concerning God, is to seek to be reconciled unto him in Christ, though we have been long assured of his favor. All other duties must come after in the second place, and they are of little or no effect without this. Now this reconciliation must be sought for and is obtained by a renewing of our former faith and repentance: and they must be renewed on this manner. So soon as a man shall feel any manner of sickness to seize upon his body, he must consider with himself whence it ariseth: and after serious consideration, he shall find that it comes not by chance or fortune, but by the special providence of God. This done, he m • st go yet further and consider for what cause the Lord should afflict his body with any sickness or disease. And he shall find by God's word, that sickness comes ordinarily and usually of sin. Wherefore is the living man sorrowful? man suffereth for his sin. It is true indeed, there be other causes of the wants of the body, and of sickness, beside sin; and though they be not known to us: yet they are known to the Lord. Hereupon Christ when he saw a certain blind man, and was demanded what was the cause of the blindness, answered, neither hath this man sinned nor his parents, but that the work of God should be shown on him. Yet we for our parts, who are to go not by the secret, but by the revealed will of God, must make this use of our sickness, that it is sent unto us for our sins. When Christ healed the man sick of the palsy, he saith, be of good comfort, thy sins are forgiven thee: and when he had healed the man by the pool of Bethesda, that had been sick thirty eight years, he bids him sin no more least a worst thing happen unto him: giving them both to understand that their sickness came by reason of their sins. And thus should every sick man resolve himself. Now when we have proceeded thus far, and have as it were laid our finger upon the right and proper cause of our sickness, three things concerning our sins must be performed of us in sickness. First we must make a new examination of our hearts and lives, and say as the Israelites said in affliction, Let us search and • ry our ways, and turn again to the Lord. Secondly we must make a new confession to God of our new and particular sins, as God sends new corrections and chastisements. When David had the hand of God very heavy upon him for his sins, so as his very bones and moisture consumed within him, he made confession of them unto God, and thereupon obtained his pardon, and was healed. The third thing is to make new prayer and more earnest the ever before, with sighs and groans of the spirit, and that for pardon of the same sins, and for reconciliation with God in Christ. In the exercise of these three duties stands the renovation of our faith and repentance whereby they are increased, quickened, and revived. And the more sickness prevails and takes place in the body, the more should we be careful to put them in ure: that spiritual life might increase as temporal life is decayed. When King Hezekiah lay sick, as he thought upon his death-bed, he wept as for some other causes so also for his sins, and withal he prayed God to cast them behind his back. David made certain Psalms when he was sick, or at the least upon the occasion of his sickness, as namely the 6. the 32. the 38. the 39, &c. & they all are psalms of repentance: in which we may see howe in distress of body and mind he renewed his faith and repentance, heartily bewailing his sins, and entreating the Lord for the pardon of them. Manasseh, one that fell from God, and gave himself to many horrible sins, when he was taken captive and imprisoned in Babylon, he prayed to the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him: and God was entreated of him, and heard his prayer, and brought him again into Jerusalem into his kingdom, and then Manasseh knew that the Lord was God. Now look what Manasseh did in this tribulation, the same thing must we do in the time of our bodily sickness.

Here I have occasion to mention a notorious fault that is very common in this age, even among such as have long lived in the bosom of the Church: & that is this. Men now a days are so far from renewing their faith and repentance, that when they lie sick and are drawing toward death, they must be Catechised in the doctrine of faith and repentance, as if they had been but of late received into the Church. Whosoever will, but as occasion is offered visit the sick, shall find this to be true which I say. What a shame is this, that when a man hath spent his life and days in the Church for the space of twenty or thirty, or forty years, he should at the very ende of all and not before, begin to inquire, what faith, and what repentance is, and howe his soul might be saved. This one sin argues the great security of this age, and the great contempt of God and his word. Well, let all men hereafter in time to come, be warned to take heed of this exceeding negligence in matters of salvation, and to use all good means before hand, that they may be able in sickness and in the time of death to put in practice the spiritual exercises of invocation and repentance.

Now if so be it fall out that the sick party cannot of himself renew his own faith and repentance, he must seek the help of others. When the man that was sick of the dead palsy could not go to Christ himself, he got others to bear him in his bed; and when they could not come nere for the multitude they uncovered the roof of the house and let the bed down before Christ: even so, when sick men cannot alone by themselves do the good duties to which they are bound, they must borrow help from their fellow members; who are partly by their counsel to put to their helping hand, and partly by their prayers to present them unto God, and to bring them into the presence of God.

And touching help in this case, sundry duties are to be performed. Saint James sets down four, two whereof concern the sick patient, and other two such as be helpers. The first duty of the sick man is to send for help: where two circumstances must be considered: who must be sent for, and when. For the first Saint James saith, Is any sick among you? let him call for the elders of the Church. Whereby are meant not only Apostles and all ministers of the gospel, but others also (as I take it) which were men ancient for years endued with the spirit of understanding and prayer, and had withal, the gift of working miracles and of healing the sick. For in the primitive Church this gift was for a time so plentifully bestowed on them that believed in Christ, that soldiers cast out devils, and parents wrought miracles on their children. Hence we may learn, that howsoever it be the duty of the ministers of the word principally to visit and comfort the sick, yet is it not their duty alone, for it belongs to them also which have knowledge of God's word, & the gift of prayer. Exhort one another (saith the holy Ghost) while it is called today. And again, Admonish them that are disordered, and comfort those that are weak. And indeed in equity it should be the duty of every Christian man to comfort his brother in sickness. Here we must needs take knowledge of the common fault of men and women when they come to visit their neighbors and friends they cannot speak a work of instruction and comfort, but spend the time in silence, gazing, and looking on: or in uttering words to little or no purpose, saying to the sick party, that they are very sorry to see him in that case, that they would have him to be of good comfort, but wherein & by what means they cannot tell; that they doubt not but that he shall recover his health and live with them still, and be merry as in former time: that they will pray for him; whereas all their prayers are nothing else but the Apostles creed, or the ten commandments, and the Lord's prayer uttered without understanding. And this is the common comfort that sick men get at the hands of their neighbors when they come unto them: and all his comes either because mē live in ignorance of God's word, or because they falsely think that the whole burden of this duty lies upon the shoulders of the minister.

The second circumstance is, when the sick party must send for the elders to i • struct him and pray for him. And that is in the very first place of all before any other help be sought for. Where the Divine ends, there the physician must begin: and it is a very preposterous course that the Divine should there begin where the phycisian makes an ende. For till help be had for the soul, and sin which is the root of sickness be cured, physic for the body is nothing. Therefore it is a thing much to be disliked, that in all places almost, the phycisian is first sent for, and comes in the beginning of the sickness, and the Minister comes when a man is half dead, and is then sent for oftententimes, when the sick party lies drawing on and gasping for breath, as though Ministers of the Gospel in these days were able to work miracles.

The second duty of the sick party is to confess his sins, as James saith, Confess your sins one to another, and pray one for another. It will be said, that this is to bring in again Popish shrift. Ans. Confession of our sins, and that unto men was never denied of any: the question only is of the manner and order of making confession. And for this cause we must put a great difference between Popish shrift, and the confession of which S. James speaketh. For he requires only a confession of that or those sins which lie upon a man's conscience when he is sick: but the Popish doctrine requireth a particular enumeration of all man's sins. Again, S. James enjoins confession only as a thing necessary, meet, and convenient, but the Papists as a thing necessary to the remission of sins. Thirdly, S. James permits that confession be made to any man, and by one man to another mutually; whereas Popish shrift is made only to the priest. The second duty then is, that the sick party troubled in mind with the memory and consideration of any of his sins past, or any manner of way tempted by the devil, shall freely of his own accord open his case to such as are both able and willing to help him, that he may receive comfort and die in peace of conscience.

Thus much of the sick man's duty: now follow the duties of helpers. The first is, to pray over him, that is, in his presence to pray with him and for him, and by prayer to present his very person and his whole estate unto God. The Prophet Elisha, the Apostle Paul, and our Savior Christ used this manner of praying, when they would miraculously restore temporal life: and therefore it is very meet that the same should be used also of us, that we might the better stir up our affections in prayer, and our compassion to the sick when we are about to entreat the Lord for the remission of their sins, and for the salvation of their souls.

The second duty of him that comes as an helper, is to anoint the sick party with oil. Now this annointing was an outward ceremony which was used with the gift of healing, which is now ceased: and therefore I omit to speak further of it.

Thus much of the duty which the sick man owes to God: now follow the duties which he is to perform unto himself, and they are twofold: one concerns his soul, the other his body. The duty concerning his soul is, that he must arm & furnish himself against the immoderate fear of present death. And the reason hereof is plain: because howsoever naturally men fear thorough the course of their lives more or less; yet in the time of sickness when death approacheth, this natural fear bred in the bone will most of all show it self, even in such sort, as it will astonish the senses of the sick party, & sometime cause desperation. Therefore it is necessary that we use means to strengthen our selves against the fear of death. The means are of two sorts: practices, and meditations. Practises are two especially. The first is, that the sick man must not so much regard death it self as the benefits of God which are obtained after death. He must fixe his mind upon the consideration of the pangs & torments of death; but all his thoughts and affections must be set upon that blessed estate that is enjoyed after death. He that is to pass over some great & deep river, must not look downward to the stream of the water: but if he would prevent fear, he must set his foot sure and cast his eye to the bank on the further side: and so must he that draws near death, as it were, look over the waves of death and directly fixe the eye of his faith upon eternal life. The second practice is to look upon death in the glass of the Gospel, and not in the glass of the law: that is, we must consider death not as it is propounded in the law, and look upon that terrible face which the law giveth unto it; but as it is set forth in the Gospel. Death in the law is a curse and the downfall to the pit of destruction: in the Gospel it is the entrance to heaven: the law sets forth death as death, the Gospel sets death as no death, but as a sleep only: because it speaketh of death as it is altered and changed by the death of Christ; by the virtue whereof death is properly no death to the servants of God. When men shall have care on this manner to consider of death, it will be a notable means to strengthen and stablish them against all immoderate fears and terrors that usually rise in sickness.

The meditations which serve for this purpose are innumerable, but I will touch only those which are the most principal & the grounds of the rest: and they are four in number. The first is borrowed from the special providence of God; namely that the death of every mā, much more of every child of god, is not only foreseen, but also foreappointed of God: yea the death of every man deserved and procured by his sins, is laid upon him by God, who in that respect may be said to be the cause of every man's death. So saith Anna, The Lord killeth and maketh alive. The Church of Jerusalem confessed that nothing came to pass in the death of Christ, but that which the foreknowledge and eternal counsel of God had appointed. And therefore the death also of every member of Christ is foreseen and ordained by the special decree and providence of God. I add further, that the very circumstances of death, as the time when, the place where, the manner how, the beginnings of sickness, the continuance, and the ende, every fit in the sickness and the pangs of death, are particularly set down in the counsel of God. The very hairs of our heads are numbered (as our Savior Christ saith) and a sparrow lights not on the ground without the will of our heavenly father. David saith excellently, My bones are not hid from thee, though I was made in a secret place, and fashioned beneath in the earth: thine eyes did see me when I was without form, for in thy book were all things written, which in continuance were fashioned, when there was none of them before. And he prays to God to put his tears into his bottle. Now if this be true, that God hath bottles for the very tears of his servants, much more hath he bottles for their blood, and much more doth he respect and regard their pains and miseries with all the circumstances of sickness and death. The careful meditation of this one point is a notable means to arm us against fear and distrust, and impatience in the time of death; as some examples in this case will easily manifest, I held my tongue and said nothing, saith David: but what was it that caused this patience in him? the cause follows in the next words: because thou Lord diddest it. And Joseph saith to his brethren: Fear not, for it was the Lord that sent you before me. Mark here how Joseph is ariued against impatience and grief and discontentment by the very consideration of God's providence: and so in the same manner shall we be confirmed against all fears and sorrows, and say with David, Pretious in the sight of the Lord is the death of his Saints: if this persuasion be once settled in our hearts, that all things in sickness and death come to pass unto us by the providence of God, who turns all things to the good of them that love him.

The second meditation is to be borrowed from the excellent promise that God made to the death of the righteous: which is, Blessed are they that die in the Lord: for they rest from their labors, and their works follow them. The author of truth that cannot lie hath spoken it. Now then let a man but thoroughly consider this, that death joined with reformed life hath a promise of blessedness adjoined unto it, and it alone will be a sufficient means to stay the rage of our affections, and all inordinate fear of death: and the rather, if we mark • wherein this blessedness consists. In death we are indeed thrust out of our old dwelling places, namely these houses of clay and earthly tabernacles of our bodies, wherein we have made long abode: but what is the end? surely that living and dying in Christ, we might have a building given of God, that is, an house not made with hands, but eternal in heavens, which is unspeakable and immortal glory. If a poor man should be commanded by a Prince to put off his torn and beggarly garments, and instead thereof to put on royal and costly robes, it would be a great rejoicing to his heart: oh then what joyful news must this he unto all repentant and sorrowful sinners, when the King of heaven and earth comes unto them by death and bids them lay down their bodies as ragged and patched garments, and prepare themselves to put on the princely robe if immortality? No tongue can be able to express the excellency of this most blessed and happy estate.

The third meditation is borrowed from the estate of all them that are in Christ, whether living or dying. He that dieth believing in Christ, dieth not forth of Christ but in him, having both his body and soul really coupled to Christ according to the tenor of the covenant of grace: and though after death body and soul be severed one from another, yet neither of them are severed or disjoined from Christ. The conjunction which is once begun in this life remains eternally. And therefore though the soul go from the body, and the body it self rotte in the grave, yet both are still in Christ, both in the covenant, both in the favor of God as before death, and both shall again be joined together; the body by the virtue of the former conjunction being raised to eternal life. Indeed if this union with Christ were dissolved as the conjunction of body and soul is, it might be some matter of discomfort and fear, but the foundation and substance of our mystical conjunction with Christ both in respect of our bodies and souls enduring forever, must needs be a matter of exceeding joy and comfort.

The fourth meditation is, that God hath promised by his special, blessed, & comfortable presence unto his servants when they are sick of dying, or any way distressed. When thou passest through the water, I will be with thee (saith the Lord) and through the floods that they do not overflow thee: when thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle upon thee. Now the Lord doth manifest his presence three ways: the first is by moderating and lessening the pains and torments of sickness and death, as the very words of the former promise doth plainly import. Hence it comes to pass that to many men the sorrows and pangs of death, are nothing so grievous and troublesome, as the afflictions and crosses which are laid on them in the course of their lives. The second way of God's presence is by an inward and unspeakable comfort of the spirit, as Paul saith, We rejoice in tribulation, knowing that tribulation bringeth forth patience, &c. but why is this rejoicing? because (saith he in the next words) the love of God is shed abroad in our hearts by the holy Ghost. Again, Paul having in some grievous sickness received the sentence of death, saith of himself, that, as the sufferings of Christ did abound in him, so his consolation did abound through Christ. Here then we see, that when earthly comforts fail, the Lord himself draws near the bed of the sick, as it were, visiting them in his own person, and ministering unto them refreshing for their souls: With his right hand he holds up their heads, and with his left hand he embraceth them. The third means of God's presence is the ministry of his good Angels, whom the Lord hath appointed as keepers and nources unto his servants to hold them up and to bear them in their arms as nources do young children, and to be as a gard unto them against the devil and his angels. And all this is verified specially in sickness, at which time the holy Angels are not only present with such as fear God, but ready also to receive and to carry their souls into heaven, as appears by the example of Lazarus.

And thus much of the first duty which a sick man is to perform unto himself, namely that he must by all means possible arm & strengthen himself against the fear of death: now followeth the second duty which is concerning the body: and that is that all sick persons must be careful to preserve health and life till God do wholly take it away. For Paul saith, None of us liveth to himself, neither doth any die to himself: for whether we live, we live unto the Lord, or whether we die, we die unto the Lord: whether we live therefore or die we are the Lord's. For this cause we may not do with our lives as we will, but we must reserve the whole disposition thereof unto God, for whose glory we are to live and die. And this temporal life is a most precious jewel, and as the common saying is, life is very sweet; because it is given man for this ende, that he might have some space of time wherein he might use all good means to attain to life everlasting. Life is not bestowed on us, that we should spend our days in our lusts and vain pleasures, but that we might have liberty to come out of the kingdom of darkness into the kingdom of grace, and from the bondage of sin into the glorious liberty of the sons of God: and in this respect special care must be had of preservation of life, till God do call us hence.

In the preserving of life, two things must be considered: the means, and the right use of the means. The means is good and wholesome physic: which, though it be despised of many as a thing unprofitable and needles, yet must it be esteemed as an ordinance and blessing of God. This appears, because the spirit of God hath given approuation unto it in the Scriptures. When it was the good pleasure of God to restore life unto king Hezekiah, a lump of dry figs by the prophets appointment was laid to his boil and he was healed. Indeed this cure was in some sort miraculous, because he was made whole in the space of two or three days, and the third day he went up to the temple: yet the bunch of figs was a natural and ordinary medicine or plaster serving to soften & ripen tumours or swellings in the flesh. And the Samaritan is commended for the binding up and for the pouring in of wine and oil into the wounds of the man that lay wounded between Jerusalem and Ierico. Now this dealing of his was a right practice of physic: for the wine served to cleanse the wound and to ease the pain within: & the oil served to supple the flesh & to asswage the pain without. And the prophet Isaiah seems to commend this physic, when he saith, From the soole of the foot there is nothing whole therein, but wounds and swellings; & sores full of corruption: they have not been wrapped nor bound up, nor mollified with oil. And whereas God did not command circumcision of children before the eight day, he followed a rule of physic observed in all ages, that the life of the child is very vncerten till the first seven days be expired, as we may see by the example of the child which David had by Bathsabe which died the seventh day. And upon the very same ground heathen men used not to name their children before the eight day. Thus then it is manifest that the use of physic is lawful and commendable.

Furthermore, that physic may be well applied to the maintenance of health, special care must be had to make choice of such physitiās as are known to be well learned, and men of experience, as also of good conscience & good religion. For as in other callings, so in this also, there be sundry abuses which may endanger the lives and the health of men. Some venter upon the bare inspection of the urine, without further direction or knowledge of the estate of the sick, to prescribe and minister as shall seem best unto them. But the learned in this faculty do plainly avouch, that this kind of dealing tendes rather to kill then to cure; and that sundry men are indeed killed thereby. For judgment by the urine is most deceitful: the water of him that is sick of a pestilent fever even unto death, looks for substance and color as the water of a whole man: and so doth the water of them that are sick of a quartane or of any other intermitting fever; specially if they have used good diet from the beginning: as also of them that have the pleuresie, or the inflammation of the lungs, or the Squinancie, oftentimes when they are near death. Now then considering the waters of such as are at the point of death, appears as the urines of hail and sound men, one and the same urine may foresignifie both life and death, and be a sign of diverse, nay of contrary diseases. A thin, crude, and pale urine in them that be in health, is a token of want of digestion; but in thē that are sick of a sharp or burning ague, it betokens the frenzy, and is a certain sign of death. Again, others there be that think it a small matter to make experiments of their devised medicines upon the bodies of their patients, whereby the health which they hoped for is either much hindered or much decayed. Thirdly, there be others which minister no physic at any time, or use phlebotomie without the direction of judicial Astrology: but if they shall follow this course always, they must needs kill many a man. Put the case that a man full bodied is taken with a pleuresie, the moon being in Leone, what must be done? The learned in this art say, he must presently be let blood: but by Astrology a stay must be made, till the moon be removed frō Leo the house of the sun: but by that time the impostume will be so much increased by the gathering together of the humors, that it can neither be dissolved nor ripened: and by this means the sick party wanting help in time, shall die either by inflammation, or by the consumption of the lungs. Again, when a man is sick of the Squinancie, or of the fever called Synachus, the moon then being in the malignant aspects with any of the infortunate planets (as Astrologers use to speak) if letting of blood be deferred till the moon be freed from the foresaid aspects, the party dies in the mean season. Therefore they are far wide that minister purgations and let blood no otherwise then they are counseled by the constitution of the stars, whereas it is a far better course to consider the matter of the disease, with the disposition and ripening of it; as also the courses and symptoms and crisis thereof. This being so, there is good cause that sick men should as well be careful to make choice of meet Physicians to whom they might commend the care of their health, as they are careful to make choice of lawyers for their worldly suits, and Divines for cases of conscience.

Furthermore, all men must here be warned to take heed, that they use not such means as have no warrant. Of this kind are all charms or spells, of what words soever they consist: characters and figures either in paper, wood, or wax: all amulets and ligatures, which serve to hang about the neck or other parts of the body, except they be grounded upon some good natural reason; as white peonie hung about the neck, is good against the falling sickness: and wolf-dung tied to the body is good against the collicke, not by any enchantment, but by inward virtue. Otherwise they are all vain and superstitious: because neither by creation, nor by any ordinance in God's word, have they any power to cure a bodily disease. For words can do no more but signify, and figures can do no more but represent. And yet nevertheless, these unlawful and absurd means are more used and sought for of common people, then good physic. But it stands all men greatly in hand in no wise to seek forth to enchanters, and sorcerers, which in deed are but witches and wizards, though they are commonly called cunning men and women. It were better for a man to die of his sickness, then to seek recovery by such wicked persons. For if any turn after such as work with spirits, and after soothsaiers, to go an whoring after them, the Lord will set his face against them, and cut them off from among his people. When Achazia was sick, he sent to Baalzebub to the god of Ekron to know whether he should recover or no: as the messengers were going, the Prophet Elias met them, and said, Go and return to the King which sent you, and say unto him, Thus saith the Lord, Is it not because there is no God in Israel, that thou sendest to inquire of Baalzebub the god of Ekron? therefore thou shalt not come down from thy bed on which thou art gone up, but shalt di • the death. Therefore such kind of help is so far from curing any pain of sickness, that it rather doubleth them and fasteneth them upon us.

Thus much of the means of health: now follows the manner of using the means; concerning which, three rules must be followed. First of all, he that is to take physic, must not only prepare his body, as physicians do prescribe; but he must also prepare his soul by humbling himself under the hand of God in his sickness for his sins, and make earnest prayer to God for the pardon of them before any medicine come in his body. Now that this order ought to be used appears plainly in this, that sickness springs from our sins as from a root; which should first of all be stocked up, that the branches might more easily die. And therefore Asa commended for many other things, is blamed for this by the holy Ghost, that he sought not the Lord, but to the physicians, and put his trust in them. Oftentimes it comes to pass, that diseases curable in themselves, are made incurable by the sins and the impenitence of the party: and therefore the best way is for them that would have ease, when God begins to correct them by sickness, then also to begin to humble themselves for all their sins, and turn unto God.

The second rule is, that when we have prepared our selves, and are about to use physic, we must sanctify it by the word of God and prayer, as we do our meat and drink. For by the word we must have our warrant, that the medicines prescribed are lawful and good; and by prayer we must entreat the Lord for a blessing upon them, in restoring of health, if it be the good will of God.

The third rule is, that we must carry in mind the right and proper end of physic, least we deceive our selves. We must not therefore think that physic serves to prevent old age or death it self. For that is not possible, because God hath set down that all men shall die and be changed. And life consists in a temperature and proportion of natural heat and radical moisture; which moisture being once consumed by the former heat, is by art vnrepairable; and therefore death must needs follow. But the true ende of physic is to continue and lengthen the life of man to his natural period; which is when nature, that hath been long preserved by all possible means, is now wholly spent. Now this period, though it cannot be lengthened by any skill of man, yet may it easily be shortened, by intemperance in diet, by drunkenness, and by violent diseases. But care must be had to avoid all such evils, that the little lamp of corporal life may burn till it go out of it self. For this very space of time is the very day of grace and salvation: and whereas God in justice might have cut us off and have utterly destroyed us, yet in great mercy he gives us thus much time, that we might prepare our selves to his kingdom: which time when it is once spent, if a man would redeem it with the price of ten thousand worlds, he cannot have it.

And to conclude this point touching physic, I will here set down two especial duties of the Physician himself. The first is, that in the want and defect of such as are to put sick men in mind of their sins, it is a duty specially concerning him, he being a menber of Christ, to advertise his patients that they must truly humble themselves, and pray fervently to God for the pardon of all their sins: and surely this duty would be more commonly practiced then it is, if all physicians did consider that oftentimes they want good success in their dealings, not because there is any want in art or good will, but because the party with whom they deal is impenitent. The second duty is, when he sees manifest signs of death in his patient, not to depart concealing them, but first of all to certify the patient thereof. There may be and is too much niceness in such concealements, and the plain truth in this case known, is very profitable. For when the party is certain of his end, it bereaues him of all confidence in earthly things, & makes him put all his affiance in the mere mercy of God. When Hezekiah was sick, the prophet speaks plainly unto him and saith, Set thine house in order: for thou must die. And what good we may reap by knowing certainly that we have received the sentence of death, Paul showeth when he saith, We received the sentence of death in our selves, because we should not trust in our selves, but in God which raiseth the dead.

Having thus seen what be the duties of the sick man to himself, let us now see what be the duties which he oweth to his neighbor; and they are two. The first is the duty of reconciliation, whereby he is freely to forgive all men, and to desire to be forgiven of all. In the old testament when a man was to offer a bullock or lamb in sacrifice to God, he must leave his offering at the altar, & first go & be reconciled to his brethren, if they had ought against him: much more then must this be done, when we are in death to offer up our selves, our bodies, and souls, as an acceptable sacrifice unto god. Quest. What if a man cannot come to the speech of them with whom he would be reconciled; or if he do, what if they will not be reconciled? Answ. When any shall in their sickness seek and desire reconciliation, and cannot obtain it, either because the parties are absent, or because they will not relent, they have discharged their conscience, and God will accept their will for their deed. As put case, a man lying sick on his death bed, is at enmity with one that is then beyond the sea; so as he cannot possibly have any speech with him, if he would never so fain, howe shall he stay his mind? why, he must remember that in this case, a will and desire to be reconciled is reconciliation it self.

The second duty is, that those which are rulers and governors of others, must have care and take order that their charges committed to them by God, be left in good estate after their death: and here come three duties to be handled; the first of the Magistrate, the second of the Minister, the third of the master of the family. The Magistrates duty is, before he die to provide as much as he can, for the godly and peaceable estate of the town, city, or commonwealth: and that is done partly by procuring the maintenance of sound religion & virtue, & partly by establishing of the execution of civil justice & outward peace. Examples of this practice in God's word are these. When Moses was an hundred and twenty year old, and was no more able to go in and out before the people of Israel, he called them before him, and signified that the time of his departure was at hand, and thereupon took order for their well-fare after his death. And first of all he placed Joshua over them in his stead, to be their guide to the promised land: secondly he gives special charge to all the people, to be valiant and courageous against their enemies, and to obey the commandments of God And Joshua follows the same course. For he calls the people together, and shows thē that the time of his death is at hand, and gives them a charge to be courageous, & to worship the true God: which done, he ends his days as a worthy captain. When king David was to go the way of all flesh, and lay sick on his death bed; he placed his own son Solomon upon his throne, and gives him charge, both for maintenance of region, and execution of justice.

The duty of ministers whē they are dying is, as much as they can, to cast & provide for the continuance of the good estate of the Church over which they are placed. Consider the example of Peter: I will (saith he) endeavor always, that ye also may be able to have remembrance of these things after my departure. If this had been well observed, there could not have been such abundance of schisms, errors, and heresies as hath been, and the Church of God could not have suffered so great havoc. But because men have had more care to maintain personal succession, then the right succession, which stands in the doctrine of the Prophets and Apostles; therefore wolves have come into the rooms of faithful teachers, and the Apostasy of which Paul speaks, hath overspread the face of the Church.

Thirdly, householders must set their families in order before they die, as the Prophet Isaiah saith to Hezekiah, Set thine house in order: for thou must die. For the procuring of good order in the family after death, two things are to be done. The first concerns this life, and that is to dispose of lands and goods. And that this may be well and wisely done; if the Will be unmade, it is with godly advise and counsel to be made in the time of sickness; according to the practice of ancient and worthy men. Abraham before his death makes his Will, and gives legacies: so did Isaac; and Jacob, in whose last will and testament are contained many worthy blessings and prophesies of the estate of his children. And Christ our Savior when he was upon the cross provided for his mother, specially commending her to his disciple John whom he loved. And indeed this duty of making a will, is a matter of great weight and importance: for it cuts off much hatred and contention in families, & stays many suites in law. It is not therefore always a matter of indifferency, which may be done or not done, as many falsely think, who upon blind & sinister respects abstain from making wills, either because their wealth should not be known, or because they would have their decayed estate to be concealed; or because they fear they shall die the sooner if the will be once made.

Now though the making of wills belong to another place and profession, yet so much may be spoken here as the holy ghost hath uttered in the word: and that I will reduce to certain rules. The first is, that the will must be made according to the law of nature, and the written word of God, and the good and wholesome positive laws of that kingdom or country whereof a man is a member. The will of God must be the rule of man's will. And therefore the will that is made against any of these, is faulty. The second is, that if goods evil gotten be not restored before, they must even then be restored by will, or by some other way. It is the practice of covetous men to bequeath their souls when they die to God, & their goods evil gotten to their children & friends; which in all equity should be restored to them to whom they belong. Quest. Howe if a man's conscience tell him that his goods be evil gotten, and he knows not where, or to whom to make restitution. Answ. The case is common, & the answer is this. When the party is known whom thou hast wronged, restore to him particularly: if the party be unknown or dead, restore to his executors or assigns, or to his next kin; if there be none, yet keep not goods evil gotten to thyself, but restore to God, that is, in way of recompense and civil satisfaction, bestow them on the Church or commonwealth. The third rule is, that heads of families must principally bestow their goods upon their own children, and them that be of their own kindred. This man (saith God to Abraham of Eleazar a stranger) shall not be thine heir, but the son which shall come of thy loins. And this was God's commandment to the Israelites, that when any man dies, his son should be his heir, and if he had no son, then his daughter: & if he have no daughter, then his brethren: and if he have no brethren, then his fathers brethren: & if there be none, then the next of his kin whosoever. And Paul saith, If ye be sons, then also heirs: And again, He that provides not for his own, and namely for them of his household, is worse then an infidel. Therefore it is a fault for any man to alienate his goods or lands, wholly and finally from his blood and posterity. It is a thing which the very law of nature it self hath condemned. Again, it is a fault to give all to the eldest, and nothing in respect to the rest; as though the eldest were born to be gentlemen, and younger brethren borne to bear the wallet. Yet in equity the eldest must have more then any; even because he is the eldest, and because stocks and families in their persons are to be maintained; and because there must always be some that must be fit to do special service in the peace of the common-weal, or in the time of war: which could not be, if goods should be equally parted to all. The fourth and last rule is, that no Will is of force till the testatour be dead, for so long as he is alive he may alter and change it. These rules must be remembered, because they are recorded in Scripture; the opening of other points and circumstances belongeth to the profession of the law.

The second duty of the master of the family concerneth the souls of such as be under his government: and that is to give charge to them, that they learn, believe, and obey the true religion, that is, the doctrine of salvation set down in the writings of the Prophets and Apostles. The Lord himself commends Abraham for this: I know Abraham, saith he, that he will command his sons, & his household after him, that they keep the way of the Lord to do righteousness and judgment. And David gives Solomon on his death bed a most notable and solemn charge, the sum and substance whereof is, to know the God of his fathers, and to serve him: which being done, he further commends him to God by prayer: for which purpose the 72. psalm was made. This practice of his is to be followed of all. Thus governors, whē they shall carefully dispose of their goods, and give charge to their posterity touching the worship of God, shall greatly honor God dying as well as living.

Hitherto I have entreated of the twofold preparation which is to go before death: now follows the second part of Dying-well, namely the disposition in death. This disposition is nothing else but a religious and holy behavior specially towards God, when we are in or near the agony or pang of death. This behavior contains three special duties. The first is to die in or by faith. To die by faith is, when a man in the time of death, doeth with all his heart rely himself wholly on God's special love and favor and mercy in Christ, as it is revealed in the word. And though their be no part of man's life void of just occasions whereby we may put faith in practice, yet the special time of all is the pang of death, when friends, and riches, and pleasures, and the outward senses, and temporal life, and all earthly helps forsake us. For thē true faith maketh us to go wholly out of our selves, and to despair of comfort and salvation in respect of any earthly thing; and with all the power and strength of the heart to rest on the pure mercy of God. This made Luther both think and say, that men were best Christians in death. An example of this faith we have in David, who when he saw nothing before his eyes but present death, the people intending to stone him, comforted him at that very instant (as the text saith) in the Lord his God. And this comfort he reaped, in that by faith he applied unto his own soul the merciful promises of God; as he testifieth of himself: Remember (saith he) the promise made to thy servant, wherein thou hast caused me to trust. It is my comfort in trouble: for thy promise hath quickened me. Again, My flesh failed and my heart also, but God is the strength of my heart, and my portion forever. Now look what David here did, the same must everyone of us do in the like case. When the Israelites in the wilderness were stung with fiery serpents, and lay at the point of death, they looked up to the brazen serpent which was erected by the appointment of God, and were presently healed: even so when any man feels death to draw near, and his fiery sting to pierce the heart, he must fixe the eye of a true and lively faith upon Christ, exalted & crucified on the cross, which being done, he shall by death enter into eternal life.

Now because true faith is no dead thing, it must be expressed by special actions; the principal whereof is Invocation, whereby either prayer or thanksgiving is directed unto God. When death had seized upon the body of Jacob, he raised up himself, and turning his face towards the beds head, leaned on the top of his staff by reason of his feebleness, and prayed unto God: which prayer of his was an excellent fruit of his faith. Job's wife in the midst of his affliction said unto him to very good purpose, Bless God and die. I know and grant that the words are commonly translated otherwise, Curse god and die: but (as I take it) the former is the best. For it is not like that in so excellent a family, any one person, much less a matron and principal governor thereof would give such lewd and wretched counsel: which the most wicked mā upon earth having no more but the light of nature would not once give, but rather much abhor and condemn. And though Job cal her a foolish woman, yet he doth it not because she went about to persuade him to blaspheme God; but because she was of the mind of Job's friends, and thought that he stood too much in a conceit of his own righteousness. Now the effect and meaning of her counsel is this: Bless God, that is, husband, no doubt thou art by the extremity of thine affliction at deaths door: therefore begin now at length to lay aside the great overweening which thou hast of thine own righteousness, acknowledge the hand of God upon thee for thy sins, confess them unto him giving him the glory, pray for the pardon of them and end thy days. This counsel is very good and to be followed of all: though it may be the applying of it (as Job well perceived) is mixed with folly.

Here it may be alleged, that in the pangs of death men want their senses and convenient utterance, and that therefore they are unable to pray. Ans. The very sighs, sobbes, and g • ones of a repentant and believing heart are prayers before God, even as effectual as if they were uttered by the best voice in the world. Prayer stands in the affection of the heart, the voice is but an outward messenger thereof. God looks not upon the speech but upon the heart. David saith, God hears the desires of the poor: again, that he will fulfill the desires of thē that fear him: yea their very tears are loud and sounding prayers in his ears.

Again, faith may otherwise be expressed by the Last words, which for the most part in thē that have truly served God, are very excellent & comfortable and full of grace: some choice examples whereof I will rehearse for instructions sake and for imitation. The last words of Jacob were those whereby as a prophet he foretold blessings and curses upon his children: and the principal among the rest were these, The scepter shall not depart from Judah, and the lawgiver from between his feet till Shilo come: and, O Lord, I have waited for thy salvation. The last words of Moses are his most excellent song set down Deut. 32. and the last words of David were these, The spirit of the Lord spake by me, and his word was in my tongue: the God of Israel spake to me, the strength of Israel, said, Bear rule over men, &c. The words of Zacharias the son of Iehoida, when he was stoned were, The Lord look upon it and require it. The last words of our Savior Christ when he was dying upon the cross, are most admirable, and stored with abundance of spiritual grace. 1. To his father he saith, Father, forgive them, they know not what they do. 2. to the thief, Verily I say unto thee, this night shalt thou be with me in Paradise. 3. to his mother, Mother, behold thy son: & to John, behold thy mother. 4. and in his agony, My God, my God, why hast thou forsaken me. 5. and earnestly desiring our salvation, I thirst. 6. and when he had made perfect satisfaction, It is finished. 7. and when body and soul were parting, Father, into thy hands I commend my spirit. The last words of Stephen were, 1. Behold I see the heavens open and the Son of man standing at the right hand of God. 2. Lord Jesus receive my spirit. 3. Lord lay not this sin • e to their charge. Of Polycarp, Thou art a true God without lying, therefore in all things I praise thee, and bless thee, and glorify thee by the eternal God and high Priest Jesus Christ thine only beloved son, by whom and with whom to thee and the holy Spirit, be all glory now and forever. Of Ignatius, I care not what kind of death I die: I am the bread of the Lord and must be ground with the teeth of lions, that I may be clean bread for Christ who is the bread of life for me. Of Ambrose, I have not so led my life among you as if I were ashamed to live: neither do I fear death, because we have a good Lord. Of Augustine, 1. He is no great mā that thinks it a great matter that trees and stones fall and mortal men die. 2. Just art thou, O Lord, and righteous is thy judgment. Of Bernard, 1. An admonitiō to his brethren that they would ground the anchor of their faith and hope in the safe and sure port of God's mercy. 2. Because (saith he) as I suppose I cannot leave unto you any choice example of religion, I commend three things to be imitated of you, which I remember that I have observed in the race which I have run as much as possibly I could. 1. I gave l • sse heed to mine own sense and reason then to the sense and reason of other men. 2. When I was hurt, I sought not revenge on him that did the hurt. 3. I had care to give offense to no man, and if it fell out otherwise, I took it away as I could. Of Zwingli, when in the field he was wounded under the chin with a spear: O what hap is this? go to, they may kill my body but my soul they cannot. Of Oecolampadius, 1. An exhortation to the ministers of the Church to maintain the purity of doctrine, to show forth an example of honest and godly conversation, to be constant and patient under the cross. 2. Of himself, Whereas I am charged to be a corrupter of the truth, I weigh it not; now I am going to the tribunal of Christ and that with good conscience by the grace of god, & there it shall be manifest that I have not seduced the Church. Of this my saying and contestation, I leave you as witnesses, and I confirm it with this my last breath. 3. To his children, love God the father: and turning himself to his kinsfolks: I have bound you (saith he) with this contestation: you (which they hear and I have desired) shall do your endeavor, that these my childrē may be godly, and peaceable, and true. 4. To his friend coming unto him, What shall I say unto you? News, I shall be shortly with Christ my Lord. 5. being asked whether the light did not trouble him, touching his breast, there is light enough, saith he. 6. he rehearsed the whole 51. psalm with deep sighs from the bottom of his breast. 7. a little after, Save me Lord Jesus. Of Luther, My heavenly father, God and father of our Lord Jesus Christ and God of all comfort, I give thee thank • s that thou hast revealed unto me thy son Jesus Christ, whom I have believed, whom I have professed, whom I have loved, whom I have praised, whom the Bishoppe of Rome and the whole company of the wicked persecuteth and reuileth. I pray thee my Lord Jesus Christ receive my poor soul: my heavenly father, though I be taken from this life, and this body of mine is to he laid down, yet I know certainly that I shall remain with thee forever, neither shall any be able to pull me out of thy hand. Of Hooper, O Lord Jesus son of David have mercy on me & receive my soul. Of Annas Burgius, Forsake me not O Lord, least I forsake thee. Of Melācthon, If it be the will of God, I am willing to die, and I beseech him that he will grant me a joyful departure. Of Calvin, 1. I held my tongue, because thou Lord hast done it.