A Monitor of Mortality

IT is ordered this nine and twentieth day of April, 1643. by the Committe of the House of Commons in Parliament concerning Printing, that this Funeral Sermon upon I am. 4.14. be printed by Christopher Meredith.

On the Death of the Worthy Gent. John Archer Esq.

A MONITOR OF MORTALITIE, In two Sermons.

I T was the fault of our first Parents, ambitiously to desire a Divinity of knowledge, and their posterity (for the most part) are as base, as they were proud, contenting themselves with much less then belongeth to their humanity, being ignorant, not only of their immortal state in the future, but of their condition of mortality in the present world, such have need to be catechiz'd with this question of St. James, —What is your life? and because the most of them know not, what reply to return unto it, he makes the answer for them himself, in these words, It is even a vapor.

If you ask again, what is a vapor? The answer further showeth you, that it is such a thing, as is next to nothing, rather there the appearance of a thing, then any solid reality, and that not a permanent, but a passant appearance, even as a vapor which appeareth for a little time, and then vanisheth away.

First of the Question.

— What is your life? Which is very considerable both in respect of the form and of the matter of it. I forget not how Phylosophicall Heroalds assign them their places, giving the precedence to matter (by order of nature) but that must be taken in a right degree of Comparison, matching the next matter and form together, for so the form is educed out of the power of the matter, and by consequence cometh after it; but a general and remote form (as this frame of words, as they are interrogative ) is before the particular matter, the life of man inquired of in it. First then of the words, as they are formally a Question not of any trifling or small matter, but of a matter of great moment and importance.

For the former, we find it frequent and familiar in the Scripture, to minister instruction, by way of interrogation or question: as in that excellent Sermon of our Savior upon the Mount (whereof S. Matthew maketh repetition in the fifth, sixth, and seventh Chapters of his Gospel) teaching Christians what confidence they ought to have in his providence, he demandeth, Is not the life more then meat, the body then raiment? Math. 6.25. Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns, yet your heavenly Father feedeth them: Are you not much better then they? ver. 26. Which of you (by taking thought) can add one Cubite to his stature, ver 27. If God clothe the grass of the field (which today is and tomorrow is cast into the Oven) shall he not much more clothe you? ver. 30. and (to the same purpose) is the 7 ^th Chapter. What man is there of you, who if his Son ask bread will give him a stone? and if he ask Fish will give him a Serpent? ver. 10. I give you these few instances for many; and I shall give you two reasons for all.

The one is to stir-up your attention to a due consideration of that which is put to the Question: for there is an Emphasis in such a form of words, more then in a plain Proposition whether affirmative or negative.

The other is this, if the party (to whom the Question is proposed) be able to make answer to it, it puts him to bethink himself of it, and to like it the better (when he hath made it) not only, because it is (as he conceiveth it) true, but because (as he knoweth it) it is his own.

We shall not do anything unbeseeming the gravity and sadness of this Assembly, if we bring down the observation, to a use of Instruction of little children (by way of question and an answer) commonly called by the name of Catechising: and that, according to the original Text, Gal. 6.6. which exactly rendered runneth thus, Let him that is Catechised, communicate to him that Catechiseth him in all good things. This excrcise (where it hath been conscionably and constantly practiced) hath made such little ones, so great Proficients in the knowledge of Religion, that therein their gray-headed grandfathers have been but children unto them, and were it more in use, both privately and publicly, we should find more fruit of our public labors, then now we do, for the heads of Catechism (as they are called) would make a body of Divinity, by which as by a pattern of wholesome words, 1 Tim. 6.3. the ordinary hearer might be the better enabled, to make trial of his teacher, and might be so firmly established in the faith, that he should not be like those children, of whom the Apostle saith, They are tossed too and fro and carried about with every wind of Doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait, to deceive. Ephes. 4.14. They would be a stock of holy treasure, whereby they might be readily furnished for religious discourse, upon good occasion, and in fit company: (for all seasons and societies are not convenient for it,) and the questioning of the younger sort (before the ancient) would be a good means to teach them that, which they are ashamed otherwise to learn, though any way of learning, were better then such ignorance, as is in them, who (out of a thousand Sermons) cannot repeat so much, as is contracted and brought together in a little Catechism, and the reason may be, because what is committed to catechised Disciples, is but as lent money, which must be repaid, or returned again, when they are questioned about it, whereas what is delivered in a Sermon, is taken for the most part, and by the most as free gift for which the receivers are not to be called to any accompt, and of which no payment is expected from them.

Have we not then just ground of complaint, against such, as have brought so profitable a practice (whereby our people might be soundly grounded, in sacred knowledge) not only out of use, but out of credit too, so as if it were some base and beggarly rudiment, and could not (without indignity to the discipline of the Gospel) be continued? The cause of this dislike and disdain (besides the inconsideration and negligence of many) hath been an over-high estimation of it in some, who have set it up above the preaching of the Word, and that so far, as for it to put down the afternoons Sermon, and some (to cry quittance with such contempt) would excummunicate Catechising out of the Church, and yet both pretend the edification or building up of the people in Religion; strange builders they be, (doubtless) who either refuse the foundation of Catechisticall grounds, or admitting of the ground-work permit not the super-structure of preaching to be placed upon it, but since authority hath restored the Sabbath to its right of a double service, from the Pulpit (so that the sacred seeds-men are allowed (according to Solomon's counsel) In the morning to sow their seed, and in the evening not to let their hand rest, because they know not whether shall prosper this or that, or whether they both shall be alike good, Eccles. 11.6. It were to be wished, that the other service were resumed to ordinary practice, and if any have so far Idolized it, as, (in a blind zeal unto it) to blaspheme preaching, saying that expounding of the Catechism is as bad as preaching, we must not (for all that) revenge the wrong done to it, upon that exercise which is of so good use to edification, as hath been shown, but as we keep up the reputation (both of prayer and preaching) though some have cried up the one, to put down the other, so should we uphold the practice of preaching, and catechizing, as useful assistants the one to the other, both being ordered (so as in pious discretion they ought to be) so as may most promote the glory of God, and the salvation of souls, and with this we may well conclude the form of this Question, and so proceed to a consideration of the matter of it, and of that first in General, then in Particular.

The latter will fitly fall into the handling of the answer; (to which I will reserve it) and for the Former, it may minister unto us an Observation, for the moving of grave and serious questions, such were those of our Savior before cited, out of his Sermon in the Mount, to which we will add another of his, of a matter of more weight and moment then the whole world: It is that in the 16 ^th . of Mat. 26. What is a man profited, if he shall gain the whole world and loose his own soul? or what shall a man give in exchange for his soul? which importeth, that if there could be such a bargain made, that a man might have the whole world for the sale of his soul, he should (for all that) be a looser by it; for he might (notwithstanding) be a bankrupt, a beggar, begging (in vain) though but for a drop of cold water, to cool his tongue, Luk. 16.24. for prevention of which loss and distress, the Apostle multiplies many material questions, (in Emphaticall manner) concerning the means, viz. an utter estrangement from communion with the wicked, which he presseth in this sort, What fellowship hath righteousness with unrighteousness? what communion hath light with darkness, what concord hath Christ with Belial, what part hath he that believeth with the Infidel? 2 Cor. 6.14, 15.

In such Questions as these is always somewhat presupposed, expressed, or prepared, whereby the hearer may be bettered since they are good to the use of edifying, Ephes. 4.29. and (that they may be so to us) we will now make some application of them, and therein we shall first address a direction and admonition for material and profitable inquiries, and then a reproof to vain curious and wicked Questions.

For the first, it will be matter of great advantage, for a prosperous passage to our Land of Promise, to have in readiness, a catalogue of such Questions, as may most conduce to quicken, our consideration and care both of our present and future state, and by them (every day) to catechise ourselves in some such manner as this.

What is my Constitution? whence mine Original? whither (by dissolution) shall I be drawn or driven? am I not composed of a mortal body, and of an immortal soul? was not that (at the first) from the dust? and shall it not at last be resolved into dust again? and my soul immediately derived from God, infused by creation, and created by infusion into my body? and of much more value not only then it, but then the whole world besides? what is it that uniteth them together, is it not the breath of life? and what is that either breath or life? is it any better then a quick vanishing vapor, at least vanishable, every moment? And when it is vanished, and my soul separated from my body, whither goeth it, what becometh of it? is it not put into a state (whether of woe or welfare) immutable? and the lot of an happy or unhappy change, answerable to the choice of an holy or unholy course? And though by death my body be not only vile and loathsome (both to sight and sent) but far asunder from my soul, whether it be in Heaven or Hell, (for though Hell and the grave have both one Name, the regions of darkness and of the first and second death are at a very great distance) will it not become by concomitance perpetual partaker of the same condition with my soul, whether it be carried by the Angels into Abraham's bosom, or hurried by the Devils into the infernal pit.

Thence will fitly follow the question of the converted Keeper of the Prison (I say keeper of the prison rather then of the prisoners, for they were miraculously enlarged, their bands loosed, the doors opened by God for their deliverance ( Act. 16.33.) What must I do to be saved? and must I not (as he was presently taught) be saved by my Faith? by Faith in the precious blood of the Son of God? And doth not that Faith engage me, to love him above all either things or persons, and that love oblige me, to keep his Commandments? even to the denial of my desires, and delights, were they as dear unto me as my right eye or right hand? to the laying down of my life for him, as he did for me, and the renouncing of my nearest friends, when they show themselves to me most affectionately friendly? to take up his Cross, though I should be sure to sink under it, as low as the grave? and is it not my duty and his due (having saved me from death) by dying for me, that I should serve him in holiness and righteousness: all the days of my life?

And (besides my daily devotion to him) do I not owe him, the solemn service of a weekly Sabbath, in his Sanctuary? and when I come to the place where his honor dwelleth, should I honor him as hypocrites do with my lips, and keep my heart far from him? doth not he know the secrets of my soul, better then any one knoweth, either my body or my raiment which is most in sight? and doth he not hate hypocritical eye-service as a mere mocking of him to his face? And should not I make his Sabbath, such a delight unto my soul as not only not to be weary of well-doing, in the duties of the day, but to long for the return of it, in the revolution of the week? Is not his word more precious then thousands of gold and silver, in taste more delicious then the honey and the honey comb? and are not the dainties of his Table, his flesh for meat, his blood for drink, a more refreshing and satisfying Feast (without cloying satiety) then all the variety of Vitellius his Table, though furnished with no fewer then 9000. dishes at a Meale.

And after these Queries of Piety, that we may without halting, and with uprightness and integrity, walk in the duties of both Tables, it will be requisite, that (for the practife of Justice and Charity) we pose ourselves with such inquiries as these.

Ought I not to do unto all men as I would have all men do unto me? And is not this the sum of the law and the Prophets? Math. 7.12. would not I be pitied, comforted and succoured, were I in any distress of mind, of body or estate? Would I not (if I had offended another) rather have the wrong remitted, then pursued to revenge? And (if another had offended me) would I not wish that he should offer himself to reconciliation with me? Would I be spoiled or defrauded of my right? reviled to my face, reproached, or rashly censured behind my back? Such Questions as these (taken first and last, like a physical receipt for the soul, to which you may add more of yourselves, and some more pertinent to your own particular condition) if by serious consideration put close to our consciences, and pressed home to a full resolution and conclusion, would make us better Christians in the Church, better Subjects of the King and State, better neighbors in City and Country, better members of the family (under any of the occonomicall Relations, of husbands, wives, parents, children, masters or servants, hosts or guests) then commonly are to be found in the societies of men. To these directions moral reason giveth her consent and suffrage, as we may observe in the saying of Cicero to Nevius. If thou hadst put this short Question to thyself, what do I? or what am I about to do? thy concupiscence and covetousness, had not made such post-haste, to the prejudice of another man's right.

Now from our direction (in putting interrogatories to ourselves) we must turn to correction, and reproof of those, who either make no enquiries at all, or make them amiss, not of things material and useful; for the former sort there are divers who constantly forbear, that which the Apostle (but in some cases) forbids, that is, asking of Questions for conscience sake, 1 Cor. 10.25. never communing with their own hearts, as the Psalmist counselleth, Psal. 4.4. nor examining themselves, as the Apostle prescribeth, 2 Cor. 13.5, they will have the more to answer for one day, and the less to answer for themselves, when their own consciences, which by their sensuality, and Satan's subtlety are laid a sleep, shall be awakened, to witness against them at God's Tribunal, where when they shall be particularly questioned, as Cain was, Gen. 4.6, 7, 9. They will not be able to answer one of a thousand, Job 9.3.

Now for those who question amiss, some are impertinent, some trifling, some curious and presumptuous, some distrustful, some blasphemous Questionists: for the first sort, they are such as are busy and inquisitive into such matters as most concern others, but themselves little or not at all, a spice of this inquisitivenesse appeared in Peter, John 21. when he put the question (concerning the beloved Disciple) what shall this man do? ver. 21. To which he received a round reply (by way of reproof) If I will that he tarry till I come, what is that to thee? follow thou me, ver. 22. In this fault Peter hath many followers; for what one of the worthiest of the ancient Fathers complained of (in his time) is a part of many men's practice in every age. There are a sort of men, saith he, who are curious in their enquiry into other men's lives, and careless in correction of their own; and I would to God there were not many such almost in every place.

The second sort are such as the Apostle takes notice of, and gives warning to beware of them, and their questions, calling them foolish and unlearned questions, Tit. 3.9. 2 Tim. 2.23. though there be some who pretend (if not to a Monopoly, yet) to a Prelation of learning and (in ostentation of it) show themselves (such as Stapleton called Bodin ) great triflers, such are many of the School-men, who in their disputes, when they should soberly propose, and discuss material and profitable Problems in Divinity, move and solve many very foolish, and some very ridiculous questions, whereof I could give you a Catalogue, but that you would look upon it, as a list of too light a color, for the funeral habit I now wear. Luther (in detestation of their vain jangling, and doting about questions, as S. Paul phraseth it, 1 Tim. 6.4.) with some transportation of spirit (after his manner) used an immoderate Meiosis of them, which was this, I had almost sworn (said he) that there is not one School-Divine, especially a Lipsian, who under stands one Chapter of the Gospel, or of the Bible, and if his passion and opposition in Religion, made him an incompetent Judge of their dictates, you may abate (in your belief) as much as you please of the severity of his censure, yet those that read his works, and the chief Doctors of their SchoolDivinity, may find cause perhaps to consent with Erasmus (a man of a calmer spirit, and acknowledged by two Popes, Adrian the 6 ^th and Leo the 10 ^th ) for a Son of the Roman Church, who professed that himself profited more, by one little page of Luther's writings, then by all the School doctrine of Aquinas, whom Papists admire, if not adore, as an Angelical Doctor.

The third sort are such as make presumptuous inquiries into, and encroachments upon divine Counsels, prying into the Ark of God's privacy, with such a busy and curious inquisitivenesse, as if they would with a pick-lock rifle the Cabinet of his most reserved secrets, and break open every Seal, to find out that, which he would have concealed from all eyes. This is a branch of that pernicious curiosity of our first Parents, where to they were tempted by the Devil, and which first thrust them upon a breach of God's prohibition of the tree of Knowldge, and afterwards, thrust them out of Paradise, and so from the fruition of all other fruits, wherewith it was variously and abundantly furnisehed; and hence also (for satisfaction to over-curious Inquisitors) are those audacious determinations, concerning men's lives and fortunes, by the calculation and casting of nativities, and it was doubtless from the Devil that Saal consulted with the devil by the witch of Ender, 1 Sam. 28.8.

To these presumptions, questions must be sorted, such as that which (some say) was proposed to S. Angastine, vi • ▪ What did God before he made the world? To which the answer was as sharp, as the question was saucy, viz. That he made Hell for such curions questionists, as he that moved that question.

The fourth sort of offensive and faulty inquisitiours, are those that show more love to themselves, then faith in God, perplexedly and distrustfully demanding, What shall we eat, and what shall we drink, or what shall we put-on? Mat. 7.25. human care and providence I confess is subordinate to divine, and that so far, that he that sleights his part in obedience to God, forfeits God's part of beneficence to himself, and to his, whether person or estate, and incurreth the severe censure of teh Apostle, He that provideth not for his own, especially forthose of his own house, he hath aenyed the Faith, and is worse then an Infidel, 1 Tim. 5.8. Yet he provides ill for his soul, who makes a mixture of diligence and difference in provision for the body.

The last and worst sort are thole blasphemous and Atheistical questionists, who in a deriding manner ask, Where is the promise of his coming? 2 Pet. 3.4. but especially such an one, who asked of a Christian in scorn of Christ. What is the Carpenters Son doing today? who returned him an answer, as witty as the question was wicked, He is making a Coffin, said he, for the funeral of Julian, and his answer proved a Propheey, for (within a very little while after) he was marked out for the Coffin by an Arrow from Heaven, which he thought to be shot by Christ himself, whom he took for his Antagonist, and confessed he was overcome and conquered by him.

Thus larre the question, now the Answer, It is even a vapor, &c. And this is a kind of definition of it, but rather Rhetorical, then a Phylosophicall, rather Metaphoricall then proper; There is much ado among the Philosophers (especially betwixt Cardan and Scaliger ) how to define it, this vapor (as the Apostle calls it) may be vanished away, before a man can relate and poise the several opinions upon it, and resolve which hath most right to put the rest to silence, for the present it may suffice, which is most received, and that is this.

Life is the Act and Pigour of the soul, and of it's Organ or Instrument the body, while they abide united together; Of this life, the principal proof and preservative both, is breathing, therefore when God gave life to the first human body (formed of the earth,) he is said, to breath into his nostrits the breath of life, Gen, 2.7. And when he taketh away the breath, man dieth. Psal. 104.29. And this breath is called a vapor, and a vapor is called halitus a breath, and as a vapout is soon vanished, first appearing, and after a while disappearing (to speak answerably to the words in the original) so the breath is easily stopped, and then the living creature liveth no more.

If I keep to my Text (and it hath given me no cause to forsake it) I must present you with a very plain and well known observation upon it, which is, That the life of man is very short, and not more short then uncertain: If you tell me you know this already. I shall readily confess it, and you cannot deny, that neither your work nor ours is done, when we have taught and you have heard, what you ought to know: for your knowledge must proceed to practice, and your practice commonly comes so slowly on, in what you know, that many times the notions which are most familiar to your understandings are the greatest strangers to your practice, to which there is more ado to persuade you, then to instruct you; and yet for matter of instruction, I doubt not, but we shall tell you, somewhat worth your notice, which most of you know not, or if I should bring you no new thing for the matter, I should hope (though treating on the old theme of death) to keep life in your attentions: for (as Vinc. Lerenensis noteth) the difference betwixt new for the matter and new for the manner, the latter may be both profitable and acceptable; without the former, when known matter is set forth, in a new mould or manner of handling.

And yet again I know not, why ordinary things (especially of necessary use) should loose their acceptance, because they are usual: for what is more constant and continual then the vicissitude or alternate course of day and night, of action and rest, of refreshing by diet and sleep? yet no man thinks they return too often, and to keep close to our present Argument, it is both often observed, and much commended in a great King (the father of a greater) that he was well-pleased every morning to hear in the same words a Monitory of Mortality, for his readiness for death, which might either steal-in, or rush-in upon him every moment. And that a man may do that wisely, which he can do but once, and which precludeth, all retractation and remedy, if done amiss, a wise-man's life hath been defined (by a principal Philosopher) to be a meditation of death, if so, it will be no prejudice (I am sure) to your prudence, to attend with patience, while I deliver you, not in any very long speech, some necessary notions of that, which after a short appearance passeth away.

The shortness of life (Vapour-like) hath various expressions in the Scripture, It is compared by David to a fading flower, Psal. 103.15. to a fleeting shadow, Psal. 144.4. and by Job, to the passage of a Weavers shuttle, Job 7.6. and here, (you see) to a vanishing vapor, which we must (for reasons) refer.

First to the prime and most predominant cause of all things.

Secondly to inferior and secondary causes subservient to his purpose, and providence.

For the first, as God is the Author and giver of life, Gen. 2.7. 1 Sam, 2.6. so gives he the measure of it in what proportion best pleaseth himself, unto Methuselah he made a very large measure as taken out of the whole piece of secular duration, and to some he allows but a snip of time, as to David's Child who lived not to receive the Seal of Circumcision set upon him, as under the Gospel many by the Ministry of the Midwife are borne once, but tarry not to be borne again by our administration of the Sacrament of Baptism, though it require no adjournement to the 8 ^th . day, as Circumcision did, and of himself, saith the Psalmist, thou hast shortened my days, Psal. 89.45. even to the narrow measure of an hand-breadth, Psal. 39. v, 15. and this he doth by his Power as a Creator, and by his Office as a Judge, rewarding sin with death, Rom. 6.23.

2. For secondary causes, (besides sin, deserving death, and provoking God's Justice to hasten it upon sinners (though to some death be sent in hast, as an invitant to a feast, not as a Serjeant to arrest) they are within us or without us.

Within us, Diseases and distempers in the humors and Passions.

Without us, Poisonous Malignities, wrathful hostilities, and casual mishaps.

The gate of life is but one, the posternes or trap-doors of death are many, I may call them so, for a man is taken (by death) as by a trap, and that such a one as catcheth suddenly, killeth certainly, and holdeth fast what it taketh hold of.

1. First for the causes within us, to begin with diseases: It is above 2000. years ago, that (as Erasmus said in his Chiliads) there have been reckoned up, 300. Names of them, and there be many under one Name, many Namelesse, which pose the Physicians, not only how to cure them, but how to call them, and then they give it their pass under the name of the New disease, and pass it will for they cannot stop it.

Of these though many feed upon nature by degrees and sometimes also without noise, as a moth eateth into a garment, some suddenly destroy it, as a fire doth a faggot of dried Thorns, for divers die with very short sickness, and some without any sickness at all, we have daily experience of various descants, made (by death) upon this narrow ground of an handbredth, as David measures the life of man, Psalm. 39.5. We see some ground with the Stone, some smitten down with the Epilepsy, or an Aposteme (or as the Vulgar miscall it, Impostume ) which secretly and insensibly gathered to an head, may break in a moment, and stop the breath of man's bosom, or stifle the spirits of his brain, some blown up with the Collick, or Iliaca passio, some eaten up by a Consumption, some by a multiplication of Creeping vermin, and some drowned with the Dropsy, some burnt with a Fever: And some of them are such Epidemical malignities, against the health and life of man, that the Chambers of death are enlarged, and great and wide caves to be digged (for more room) where the dead are piled up (as Sampson said of the slaughtered Philistines ) by heaps upon heaps, Judge. 15.16. while fair and spacious rooms, above ground are empty, for want of living guests, to lodge in them; yea such desolations have been made among men by devouring Postilence, (as Thucydides and many other Authors have left upon Record.) that the living have been scarce left enough to bury the dead.

2. And for the affections and passions of the mind, the distempers of them are no less deadly to some, then the diseases of the body, we will instance in Love and the contraries to it Envy and Wrath, in Hope and Fear, in Sorrow and Joy.

1. For Love, we find the Church sick of Love to Christ, Cant. 2.4. and we are sure that Christ died for Love of his Church, Eph. 5.25. and that Love which is moerely human, hath (by experience) proved mortal to many, what David wished to have suffered for Absalom, saying in (the pangs of his excessive Love unto him) would God I had died for thee; 2 Sam. 18.23. to the same have divers actually exposed themselves, sometimes by deadly adventures, for their friends, sometimes with their friends, to which danger, nothing induced them, but mere Love unto them, but it is more ordinary for men, and women both to die of the excess of this passion, upon defect of enjoyment, so might Ammon have done when he fell sick of longing for Tamar, if Jonadab his carnal friend, but spiritual enemy, had not (for the recovery of his body) advised the ruin of his soul, 2 Sam. 3. v. 2, 3, 4. And what was but fabled in the Poet of Iphis, laying violent hands on himself, (to the taking away of his life) through impatience of his Love, hath been often tragically acted, by divers, whose love to others (for want of reciprocation of affection from them, and of grace and reason to rule it) hath turned to a deadly hate against themselves. And where that affection is answered, it hath proved as deadly in excess, as in defect of fruition, especially when degenerated from Love to lust, which is too familiar in the familiarity of different sexes; as is observed by Philosophers in Birds, Beasts and Men, for Birds they note in Sparrowes, that they are very short lived by their frequent coition, especially the male kind, which they say commonly liveth not above a year, and for the same reason, do Mules (which are barren and ingender not) much outlive Asses and Horses, for they sometimes lived to the 80 h. year, but these seldom attained to half that age, the ordinary measure of their lives being 30. years, and what effects this affection worketh in the flesh, (when it is too fleshly) Solomon partly showeth, Prov. 5.11. where he forewarneth the wanton, of the consumption of the flesh, by that means, whereby though death approach, with a slow pace, yet it breeds a disease, more painful then death, more shameful then hanging, and sometimes killeth as suddenly as the sharpest Sword when it is thrust to the heart; whereof the Natural Historian giveth (for instance) the example of Cornelius Gallus, (who had been Lord Pretor) and of T. Aetherius (a Roman Knight) both dying in the very act of unchastity.

Contrary to Love are Envy and Wrath, yet as if they were reconciled for man's ruin, they both concurte with it to impair his health, and to hasten his death.

Envy is a disease in the inward parts, fretting asunder the heart-strings, and eating into the very bones, Prov. 14.30. which how unjustly soever set against another's good, (for the dislike of that whether it be in deed or in appearance sets it on work) hath in this respect some affinity with justice, since it joineth the punishment and sin together, for while an envious man repines at others, he pines away himself, and so is Eliphas his saying made good, upon him to his hurt, Envy slayeth the Ideot, Job 5.2.

Of Anger he giveth the same deadly sentence, in the same place, which is sometimes executed on the sudden, not only by a transient violence upon another, but by an immanent vehemence, upon the person of the Angry, as a late learned Philosopher showeth, confuting the opinion of an ancient and famous Physician, and wondering that he holdeth otherwise, and the reason he giveth of this deadliness of Wrath, is because (saith he) it forceth the vital spirits out of the heart, without which a man cannot live.

Hope is another passion under which man is many times passive, for hope deferred maketh the heart sick (saith Solomon, Prov. 13.12.) and if utterly disappointed, it turneth that sickness to death, for as the Proverb hath it, but for hope the heart would break, so the hope being quite lost, the heart is not likely long to hold out, especially if the object of hope were a matter of moment.

Fear hath likewise a deadly force upon feeble spirits, for some have died for fear they should die, as a Gentleman at the siege of S. Paul in France, fell down stark dead, in the breach without any stroke or touch, save what his heart gave him, by a fearful apprehension of danger near hand.

For sorrow, how killing a passion that is, we may learn by the plea of Judah with Joseph, for the reducing of his Brother Benjamin back to Jacob; It shall come to pass (saith he) when he seeth that the Lad is not with us, that he will die, and thy servants shall bring the gray hairs of thy servant, our Father, with sorrow to the grave, Gen. 44.31. which though it usually kill by degrees, inward grief wearing the heart as tears do the cheeks without, yet sometimes it is such as slayeth outright upon the sudden as some have observed, and this appeareth by the holy story; for that was it which smote old Eli to the heart, before he fell down, and brake his neck: for when a Messenger from the Wars, brought sad tidings (of the victory of the Philistines, against the Israelites) he fell backward and broke his neck, upon the mention of the taking of the Ark, which is particularly noted in the Text, 1 Sam. 4.18. (as the worst part of that ill news) and which set such a sad weight of sorrow upon his heart as bore him down to the ground, from whence he was never able to rise again.

If any passion or affection be a friend to nature it is Joy, yet that may prodigally dissipate the vital spirits, as the story of the Queen of Sheba showeth, 1 King. 10.5. and what enemy more deadly then that, when (as Pliny noteth) a Woman that thought her Son dead at the Battle of Canna, died with an excess of Joy at the sight of him, could she have sped worse in the midst of the Battle? so did Sophocles and Denis of Cicely, being overjoy'd, upon tidings brought unto them that they had won the best prize among the Tragicall Poets.

Besides the diseases of the body and passions of the mind within a man, which in their excess do violently chase and force the soul out of its rightful possession, there come upon him many killing mishaps from without, for very small matters, may be of great moment to hasten the dispatch of death. There is an Ethiopian poison, whereof one grain will kill a man in a moment, and being divided into ten parts will kill ten men in a quarter of an hour, and as man's life is a vapor, so he whose breath (if he would have formed it into a doom of condemnation) might have been deadly to many had his breath stopped, his life taken from him by the vapor or sent of a new white-limed Chamber.

It was Jovianus the Emperor and the Cardinal of Loraine was lighted to his lodging, and to his long-home both at once, by a poisoned Torch, and a less thing then a Torch, a Candle, less then a Candle, the sent of the Snuffe of it, may put a Woman into an untimely travail, and put her to pangs of Child-birth, and of death both together.

The second general cause of man's short and uncertain life, is bloody hostility, for there are many men of blood and Belial, and some are so mad upon desperate adventures, that as the Wise man saith, they lay wait for their own blood, they lurk privily for their own lives, Prov. 1.18. but more for the blood and lives of others, who say unto their associates, Come with us let us lay wait for blood, let us lurk privily for the innocent without cause. ver. 11. We shall find all precious substance, we shall fill our houses with spoil. v. 12. who (out of greediness of gain) take the life of the owners thereof. v. 19. and as out of greediness of gain, so out of envy, as in the Apology for Herodotus, the Author telleth of a little Child who killed his Brother, because the Mother of them both proffered him (as Joseph did Benjamin before the rest of his Brethren) giving him a better, or greater refection of m • ate, then to himself: which we may the rather believe, by that we read in Quintilian of a Boy, who was naturally so cruel, as to make it a pastime, with a sharp instrument to pluck out the eyes of Quails, for which he was condemned by the Aecopagite Judges: And by the observation of Augustine of a little sucking Infant, growing pale with envy to see another (such an one as himself) to be his partner, in the milk of his Nurses breast. Jealousy of the Wife of the bosom, hath the like operation for kind, but for degree of indignation, it goeth far beyond it, and for danger it as much exceedeth it, as a man in wit and strength overmatcheth a child; so much is signified by Solomon, Jealousy (saith he) is the rage of a man, therefore he will not spare in the day of vengeance, he will not regard any ransom, neither will he rest content, though thou givest him many gifts. Prov. 6.34, 35. and the Devil who was a murderer from the beginning, Joh. 8.44. and as anciently a deceiver, as a murderer, (for his first murder had as much of the subtlety of the Serpent in it, as of the sting,) so blinds the minds of men, sometimes as to make not only the passions of men, the motives to these bloody mischiefs, but to engage their consciences unto it, so far as to make them conceive it a service acceptable to God, (and so as bound in conscience to perform it) to kill his best servants, so much our Savior himself hath foretold, Joh. 16.2. and his saving by the powerful imposture of the destroyer hath been often fulfilled from that time to this.

In the last precedent Century we have a prodigious example, of his fanguinarie seducement, in an Anabaptistical Enthusiast, killing his own Brother, in the presence of his Parents, as an imitation of Abraham's offering to sacrifice his Son. Isaac, Gen. 22.10. God was pleased with the offer only, and forbad the act, v, 11, 12. but the Devil that red Dragon, as he is called, Rev. 12.3. delighting in the effusion of man's blood, drove on the delusion of his fancy, through his conscience, affections and will to the execution of his hand.

All this while I have said nothing of the mortality of the Sword, in the prodigal effusion of blood by war, which to that of single slaughters, is like the flowing of the Sea, to the running of the channels, whereof heretofore we have taken notice, only by hear-say or reading, and I wish I were put to it to make you apprehensive of it, only by memorandums out of ancient and foreign wars, as of the Carthaginians and Romans, or the Turks and Scythians, or of the Frenchmen and Spaniards, the Spaniards and Hollanders, the Swedes and Imperialists, or if we must have our part in that more then brutish malignity, (For the rage of beasts never bestrewed either Land or Sea with so many dead carcases as human hostility hath done, nor was it ever so permanent in time as either to muse much upon mischief before they do it, or to retain a long remembrance of it after it is done?) that it were betwixt English and Irish, Protestant and Papist, but we have lived to be so unhappy, as to see death riding furiously upon his red Horse, with his great Sword in his hand, as he is described in the Rovel. 6.4. and under his Colours, (who is the most Catholic General swaying in all Armies in the World) English against English, Protestant against Protestant, killing one another, first in a set Battle in the vale of the Red-horse, and since in several places of the Kingdom, and yet, (like unconverted Saul's ) we breath out threatenings and slaughter against one another at home, as if we had no enemies abroad, and that with such deadly bate and spite, and in such sort, that if the God of peace be not pleased, to take up the quarrel, the issue of English and Protestant blood, may swell up to the Horses bridles, for 1600. furlongs, as the measure is observed, Revel. 14.20. come to pass which cannot be without many instances pertinent to my Text, for how soon do many men's lives (in a Battle) vanish like a vapor, their last breath mingling with the vapor and smoke, and their dying groans stifled, in the hideous noise, of roaring Artillery.

And if we hold on in the practice of these mutual massacres of one another, we may become so hardened against both Christian charity, and common humanity, as to make but a sport or play of thrusting Swords into out fellows sides, as we read of Abner's and Joab's Soldiers. 2 Sam. 2. v. 14, 15, 16.

The third general cause of contraction of man's life is casual mishaps; which are so many, as we may well say of them, as some do of diseases, that they are innumerable: I will give a touch of some few particulars, to which your own consideration [and it may be experience also] may add many more, if a man do but offer to stir out of doors, where sin lieth (as was said to Cain, Gen. 4.) there death will be, as if there were such an inseparable society betwixt them, as Ruth professed unto Naomi, Ruth 1.16. (and indeed the league betwixt sin and death is much more firm then that) Emilius Lepidus did but hit his toe upon the door-sill, and though the hurt were so far from his heart, he died upon it. If a man get safely out of doors, it may be he shall not live to come in again: a beast chased and chafed by the driver may gore him to death, and there are divers instances of this kind; or a drunkard worse then a beast, mocked by wine, and enraged by strong drink, as Solomon saith, Prov. 20.1. (for it deludeth the fancy and raiseth the passions to fury) may fall upon him, as if he meant to sacrifice him to Bacchus, or in the streets a tile from an house, as a piece of a Milstone thrown from a Tower (which broke the skull of Abimelech, Judge. 9.53.) may smite him suddenly dead. The like deadly blow light upon the head of a Scholar, by the falling of a letter of stone from the battlements of the house of the Earl of Northampton near Charing -cross, while he was a spectatour of the funeral solemnities of Queen Anne, Mother to his Majesty that now is.

If he travel, a stumble, whether on horse-back or on foot, may so lay him along on the earth, as if he were to take measure of his grave, whither, after one remove, followeth a commitment to close prison, there to remain, until the great Judge of quick and dead release him.

If a man stay within doors, as conceiving (according to the ancient saying) his house is his Castle, his life may (there) many ways be betrayed to death; for a violent wind may blow down the house upon his head, and overwhelm him as it did Jobs children, Job 1. and as in the reign of K. William. 2 ^d . 606. houses were blown down by a Tempest in London. At his Table death may be in his diet, for a Reyson stone stoned Anacreon to death, a millstone could have done no more; and an hair in a mess of milk suddenly strangled Fabius, could death have made more haste or done him more hurt with an halter? There may be death in the Cup, for there may be a Fly in it, and a Fly hath been the death of ( him, who takes upon him much more then belongeth to man) the Caiaphas of Rome Pope Adrian the 4 ^th . Is there not then good cause (to give but a passant advertisement by the way) that we should not fall to our meat, as an horse to the manger, or a Swine to the trough, before we have begged the blessing of God upon what we are to eat, and that we take mannerly leave of God, when we have done, giving thanks to his goodness, not only for his allowance of the good creatures (for out nourishment) but for a comfortable use of them, that they have not become unto us, as the Quails to the Israelites accompanied with deadly wrath, when the meat was in their mouths, Psal. 78.30, 31.

To draw towards a summary Conclusion of this great Arithmetician, who brings in the final account and number of all our days, and makes such an exact reckoning of them, as no man can control, we cannot but (by experience of all times, persons and places) acknowledge, that as a great Philosopher losopher and Historian observes, though there be an infinite number of signs that presage death, there is not one known, that can assure a man of certainty of life and health.

Nor is there any Prescription of time to be pleaded against this King of terrors, as death is called, Job 18.14. no time unseasonable for his surprisal, no night so dark, but he can hit the mark, no day so bright that we can discover his coming towards us, if he will steal in upon us at unawares, we shall neither hear his feet of wool, nor see his arms of steel, but shall feel him haply, when we do not fear him, and receive a wound from him, for which no cure can be had of any.

No business so serious, that can cause him to adjourn his arrest, until another day, nor is there anymore hope of escape from him by art or flight, then there is of conquest of him by contending by fight: This is the only King against whom there is no rising up (as Agur phraseth the most absolute predominance, Prov. 30.31.) to make resistance against whose absolute Monarchy, by no human power or prevalence may be pretended.

If any, it must be either the Prerogative of Kings, or the vigorous and cordial Antidotes of Physicians; but not the former, for the mortal sy the is master of the royal Scepter, & it mowes down the Lilies of the Crown, as well as the grass of the field. Nor can the Physicians (though called in as Advocates or Champions in the cause of nature, to aid and protect it, against this great warrior) prevail anything at all, to preserve it from death: their strongest Cordials are against him, but as stubble to the great Leviathan, Job 41.28. Nor can they so much as save themselves, though by their art they profess the saving of others. Nay (as it were in scorn and contempt of medicines) death suddenly snatcheth them away, when they are applying their preservatives, or restoratives to others; as is storied of Cajus Julius a Chirurgeon, who dressing a sore eye, as he drew the instrument over it, was struck with an instrument of death, in the act and place where he did it.

I have hitherto shown you the causes of man's mortal mutability, and exemplified the shortness and uncertainty of his life, in so many instances, not meaning here to take up, and set up my rest: for though man's life be a vapor that soon vanisheth away, I would have the observations of this vanity, to be like the distilled Rose-water, which comes down from a vapor, and drops into the bottle, and is there preserved for especial use, and my desire and prayer now is that (as it is in the 32. of Deutronomy ) My doctrine may dropps as the rain, and my speech distill into your hearts as the dew, as the small rain upon the tender herb and as the showers upon the grass, Deut. 32.2. in a present application.

And I shall apply it many ways, for it may serve,

1. As a spurr to our dsligence.

2. As a whip or scourge for our negligence.

3. As a check to vain confidence.

4. As a curb to concupiscence.

5. As a prop unto our patience, so far my devotion to this service would proceed, if my discretion told me I might expect your patience so long, it growing now so late.

For the first, if our time and state in this life be as short and uncertain as a vapor, and that vapor be but an appearance of a thing, rather then a thing indeed, and that appearance after a while soon vanisheth away, how diligent and watchful should we be while it is present (which is all the time of action allowed unto us) to employ it and improve it to our best advantage for the future? Human prudence will prompt us (while we do enjoy it) to make as good use of it; as possibly we can, and religious policy will stir us up, to present expedition, and not to put off (until tomorrow) the performance of any good thing, which we may do today (for at the next puff of breath, we may blow away our life) but to use all diligence, in doing of good, while we have time, as the Apostle admonisheth, Gal 6.10.

We have some examples (of moment) though most contrary in themselves, yet tending to this very end, viz. to show where the time is but short, the endeavor must be great, to make it serviceable to most defirable ends. Our Savior of himself, for our instruction and imitation hath said, I must work the work of him that sent me, while it is day, the night cometh when no man works, Joh. 9.4. By day is meant the time of life, while the vapor appeareth (like a bright cloud, Mat. 17.5.) and by night the time of it's vanishing away by death, wherein all things (that had life, and have it not) are be-nighted and wrapped-up in darkness, yet there is betwixt the literal and figurative day and night, this difference to be observed; that the days and nights have usually their turn in a proportionable measure of length and shortness, which mutually and interchangeably succeed one another: so in our ordinary Clymats, and in the extraordinary too, where the day lasteth from the 10. of March, till the 13. of September, that is the space of 187. days (of our account) the night is as long and no longer: but our day of life, may be but the length of a few hours, or which is much less minutes; our night of death, when we cannot work may be an age of many hundred years, and to some it hath been some thousands already, besides there is no night natural but is succeeded by another day, so that if anything be left undone, there may be opportunity to redeem the time, and to make amends for precedent neglects, but when the night of death is come, there is not another day to follow it, and to make supply for former failings.

It behooveth us then (while it is day with us) to be so much more intentively bent upon the business that belongeth unto us (which is to work out our Salvation with fear and trembling, Phil. 2.12. wherein we work the work of him that sent us, as our Savior did) as we have the less time for it, such was his diligence, and therein his example should be our rule, and upon the same ground, he that is most opposite to our Savior (even the great destroyer) useth double diligence, and makes all the hast he can to out-work the children of light, in a quick dispatch of deeds of darkness, His wrath is great, because his time is but short, Revel. 12.12. he is enraged so much the more, as by the shortness of time, he is the more restrained, for that he cannot do so much mischief as he would do, and if he had more time, he might do.

We should (out of love) desire to be like our good Lord and Master Christ, and out of duty do as he (for our imitation) hath done before us, and we should not (for shame) sit down in sloth, while Satan goeth about (with all the haste and speed he can possibly make) to devour whom he may, yea our diligence should be much more then his, since our business is a great deal better (I mean not that which most do, but that which all should do) and our time much shorter, both for that which is past, and that which is to come.

For the time past he hath been busy at his work for some thousands of years already, and yet may be for some hundreds more to come, he may have time to bestir himself in his trade of temptation.

But for our time, for what is past, it hath been but short, and that which is to come may be nothing at all, to us, the next hour (for ought we know) may be none of ours.

Secondly, as this consideration of our transient life may serve for a spurr to make diligent, so it may be instead of a rod for the negligent, who endeavor not to make any good use of their time, while they have it, to whom may well be applied the saying of Seneca, which is, That they have not received so short a portion of life (though it be very short, even like a vapor) as themselves do make it, by their prodigal and careless expense of it.

Wherof one great part is cast away in doing nothing, as in our sleep and infancy; another we trifle out in mere childish vanities; a third is partly mis-spent in youthful luxury; and a good part of the fourth is called a Reformation, if the humor be changed, from dissolute excess, to covetous desires, and worldly cares for riches and honors; and when either sickness or age, maketh men unserviceable for themselves, to such ends, that little which remains is poorly employed on that, for which the whole measure (if it had gone all one way) had been little enough.

For what time or pains can be too much, to save our souls from hell to estate them in Heaven (when we die) and to unite them and our bodies both, in fruition of perfect grace and glory forever, which must be procured while this vapor appeareth or not at all; who that thinks of the excellency of that jewel, which our Savior advanceth in value, above the price of the whole world, of the ineffable felicity, which God hath prepared for those that sincerely love, and diligently seek him, can conceive that the whole life of Methuselah, would make too long an apprentiseship (though under many such hard masters, as Laban was) to obtain an eternal freedom, in the City of Jerusalem which is above? For my part I cannot sufficiently admire the beneficence of Almighty God, who sets so great happiness, at so low a rate, that in that little time, while a vapor appeareth, a man may purchase the obtainment of a most solid and ever during felicity: Nor the folly of most men, who of this short and uncertain measure, employ the least part of it, to so excellent an end.

If a man having his lands divided into four parts (answerable to the four fingers of David's hand-breadth of life, Psa. 39.5.) should leave one part of it wholly untilled, to bring forth nettles, or other wild weeds, as the field of the sluggard doth, Prov. 24.31. and should sow in one of the other three parts Darnell, in another wild Oats, and allot but a fourth for pasture and tillage, when the whole (if well husbanded) would be little enough, for necessary provision to support himself and his Family, what would his neighbors think or say of him? Would they not note him for such an one, as either yet had not proceeded to the age of discretion, or were gone beyond it to years of dotage? or relapsed back to a second childhood.

Or if a man who (hath a charge of wife, and children, and servants) and but a competent portion for them all, did carelessly cast away one part of his means, at dice, puff away another in smoke, swallow down another in superfluous draughts, and leave but a fourth part of all (for all other charges that concern himself and those that are committed to his keeping) would wise-men judge any otherwise of him, then as a man of an empty skull, or ill-tempered brains, and unfit to have an estate committed to his trust? though but for himself, much more unfit that others should be put to depend upon his care or fore-cast.

Doubtless (beloved) it is much more foolish to mis-spend (as most do) the greatest part of this short and uncertain scantling of time, then so to mis-employ either lands or goods, and yet their folly is more faulty, then these examples do imply: for the fourth part of the ground is a permanent thing, and the fourth part of the estate, may be put into a sure hand, and so be better employed by others, then by the owner it would be: but he that hath willfully and wickedly wasted, three fingers of his hand-breadth of time, as we have noted the measure of it (out of the Psalmist) cannot be sure that either himself or any one for him, shall be trusted with the fourth for better use.

Of such foolish men as these, there are so many, that if the outside on their backs, were suited to the lyning of their heads, they would make as great a show in public Assemblies, as yellow weeds do in Corn-fields, but they go in habits like other men, and some of them so far beguile the world, and themselves both, as to be thought much wiser, then they that bestow the most of their waking hours, to better purpose. Thus I have bestowed the Rod, according to the sentence of the Wiseman upon the back of fools, Prov. 26.3. and Chap. 19.29.

3. The third Use of this short uncertainty of our State of mortality is, to give a check to the vain confidence of many men, who (as if they were sure of time enough) to pursue their pleasures and purposes, with as full scope and compass as they desire, project many things, which they mind to do, and promise and sometimes threaten, what they will do, when they know not whether their measure of time will reach home to such resolutions.

It is too great boldness to presume upon one day, for (as Solomon saith) A man knows not what a day may bring forth, Prov. 27.1. The drunkard takes upon him (when he invites his vicious associates to excess) to promise at their next meeting, their cheer will mend upon them, and they shall have more store, of that they most desire, Come (saith he) I will fetch wine, and we will fill ourselves with strong drink, and tomorrow shall be as today, and much more abundant, Esa. 56. ult. What ere be tomorrow it may be to morrow thou shalt not be, or not as today not pouring in superfluous draughts, but vainly begging (perhaps) for necessory dropps, with the rich-man in flames, Luk. 16.24. for of all lives none more uncertain, then a drunkards, since he stores up a stock of corrupt humors, which are matter and mother and nurse to many deadly diseases within, and from without he meets (many times) with an untimely death, either by his own or another's wrath, for strong drink is raging (as we observed before out of the Proverbs of Solomon ) and that rage may be bloody to him haply from that hand, which led him to excess, as many examples show, or by the unsteadinesse of head on horse-back, or staggering of his feet on ground, he may be dashed upon some deadly danger, and who hath not heard of many, who have some of these ways unexpectly perished, and come to a fearful end, before they thought they had proceeded to the mid-way of their walk.

But there is a confidence, (so much more vain then this (though this I confess be more vile then it) as it reacheth further in extent, as of those whom S. James noteth, in the next words before my Text, reproving them saying, To day and tomorrow we will go to such a City, and will tarry there a year, and buy and sell and get gain, whereas you know not (saith he) what shall be tomorrow. Jam. 4.13, 14. To day or tomorrow (say they) we will go, if God say no, neither today nor tomorrow shall they be able to make good their word, for so short a time, a dark night of death may, (if God will) put an end to their days, before Noone, or (the next night) their souls may be taken from them, as was said to the fool in the Gospel, who flattered himself, with the hope of enjoyment of much goods, laid up for many years, Luk. 12.19. And when they project a journey (if they die not so soon) they may be disabled for travail, and either by sickness or lameness, be under so imperious and peremptory arrest, that they may not be able to move either a foot or finger towards it; they say they will continue there a year. But

The farther they reach out their resolution (of themselves) without reckoning with God, the worse: and it may be in a moment they may be removed, they know not yet, whether to Heaven or Hell, they will buy and sell the while (say they) but say God give them leave to live, it may be he will not enable them to traffic, they may be cast into such condition, as they may have either no mind, or no means to exercise commerce: but they promise that and more too, they will not only buy and sell, but they will get gain, how know they that? they may buy and sell and (as the Proverb hath it) may live by the loss, finding nothing but damage, where they looked for advantage, and it may be a damage invaluable, unrecoverable, the loss of their souls, and of Heaven, which the gain of a million of such worlds as this cannot countervail, nor once lost can ever recover.

Beyond both these vain, and vile boastings (for the time to come,) was that bold and bloody speech of Esau, wherein threatening his brother Jacob, he promised himself a pleasing revenge, The days of mourning for my Father, are at hand, then I will slay my brother Jacob, Gen. 27.41. an insolent as well as a violent resolution, for Isaac's and Jacob's life and his own likewise were all at God's disposal, as a vapor, to vanish or hold out as long as he pleased, and it was at his choice which should die first; and though he were so hard-hearted, as to purpose his brother should wait upon his Fathers funeral, in blood, which he would not follow with a tear, it was in God's power to keep his hands from being as blood-guilty as his heart, and to cut him short of his hand-breadth, and to lengthen their measure as long as he listed.

There is a Proverb, (which oftentimes proves a truth,) That threatened men live long, for even Isaac who died soonest lived about 50. years beyond this, and it is as true without a Proverb, that threatening men may die soon; that others may live, not only the more safely without hurt, but the more securely without fear: of such the Prophet David hath fore-said, that they shall not live out half their days, Psalm. 55.23. nay it may be not half a day: (for how soon is this vapor of life vanished away) or if they be suffered to run their race to the utmost length, it is but as the Amorites were suffered to make up the measure of their offenses to the full.

If then such wicked thoughts, for sinful plots (in time to come) arise in our hearts, let us give them the check, in some such words as these; What do I mean to project, and forecast for sin afar off, and to fore-speak an evil purpose, and (as it were) to threaten God before hand (for every sin is an actual affront of his Majesty, and every fore-purposed commission against him is in effect a commination of him) when my life is but a vapor, and so much in God's disposal, so little in mine own, that I should promise to do nothing, but with the Lord's premised leave, as the Apostle taught in the Verse next beyond my Text, You ought to say, if the Lord will we shall live, and do this, or that, Jam. 5.15. The like limitation to this precept, you may observe in S. Paul's practice, Act. 18. 1 Cor. 4. 1 Cor. 6.16. Heb 6. and Socrates (the wisest of the Heathens) taught Alcibiades to be so mannerly in his language towards God as to use the like reservation of his will and prelation of it before his own, if this phrase were familiar in our mouths, it would not only give present repulse to any evil purpose, for the time to come, but would be a powerful charm, against the return of it, and indeed a man dares not say, of any future sin, I will commit it, if the Lord will, for if he so far respect the only unerring rule, the will of God, as to make respective mention of it, he cannot admit of any notion against it.

The 4 ^th . Application of this transient uncertainty of man's temporal life, may be a curb to immoderate concupiscence, and doting delight in worldly things, whether Riches, Honors or Pleasures, which are the three great I dolls of carnallminded men: for why should any one much set his heart upon them, either in longing for them or taking too much joy in them, when so small a matter as the want of an empty complement, congey or gesture of reverence, may so embitter many temporal contentments, of the choicest kind, and of a very high degree, as to make them vanish into nothing, even before the vapor of a man's breath and life be vanished away, as the history of Haman showeth, whose temporal delights were but as a vapor, by his own confession, of shorter continuance then his life, Esth. 5 ^t . from the 10 ^th . verse. to the 13. though that were shortened by a penal execution, c. 7. v. 10.

And if they should hold out, as long as a man liveth, they were not worthy of that estimation, that many worldly men have set upon them; but when a man's life vanisheth as a vapor and they vanish before, how foolish a fondness is it, to let loose our affections towards them? and to fix them upon them, when evil days and years may come, wherein we shall take no pleasure in them, as Solomon saith, Eccles. 12.1. but so much pain (perhaps) as may make a man so weary of life, that the passionate expostulation of Job may be applied to his case, Wherefore is light given to him that is in misery, and life to the bitter in soul? which long for death but it cometh not, and dignity for it as for hid treasure, which rejoice exceedingly, and are glad, when they find the grave, Job 3. v. 20, 21, 22.

But to the particulars, first for Riches, If a man were so rich as he would say he hath enough (as few rich men will do, for most men's covetousness is like a Dropsy, which makes a man though he drink never so much, to be ever thirsty) yet to say nothing of the uncertainty of riches, noted by the Apostle, 1 Tim. 6.17. which (as Solomon saith) make themselves wings, and fly away, Prov. 23.5. without taking leave of the owner, and leaving nothing but the print of talons in his heart, to torment him, they cannot avail to prolong the continuance of this transient vapor, nor can they adjourn a man's removal, to his long-home, whether to Heaven or Hell, for one day, no not for an hour; for Death is such a rigid Sergeant, as will not be bribed, by the richest Mammonist to put off his Arrest, witness that rich and wretched Cardinal and Bishop of Winchester, and Chancellor of England, Henry Buford, (in the Reign of King Henry the sixth) who perceiving he must die, and that there was no remedy, murmured at death, that his Riches could not reprieve him till a further time; for he asked, Wherefore should I die being so rich, if the whole Realm would save my life, I am able either by policy to get it, or by Riches to buy it, fie (quoth he) will not death be hired? will money do nothing? No, nothing at all on this side the grave, for a rescue or reprieve from death, and beyond it, below it, (as far as Hell) the money that would buy the whole Vintage of wine, throughout the whole world, will not purchase a drop of water to cool an hell-scorched tongue.

Secondly, for Honor, as the moral Philosopher saith, it is not in the honored, but in the honourer, and not in words of praise, and gestures of reverence, which may be presented in hypocrisy, or with derision, but in the opinion of the head, and affection of the heart: and who can certainly tell, what men think of him, how their hearts are disposed towards him, and if he know them (for the present) to be such towards him, as he desired, how fickle are men's fancies and favors, how soon changed from reverence to contempt?

He hath read but little, who hath not met with many instances of this kind, in sacred histories and profane, and observed little (if not very young) if he have not noted some, in the experience of his own time; besides, who knows not, that many men have been honored with eminent Titles and Offices, for that, for which such as are truly worthy (in whose acceptation is the truest and surest honor) have abhorred them; and if they have been conferred, as the reward of virtuous persons, (and so they should be, or they are misplaced) how much envy watcheth over them, to find some means to bring them under, and how potent that quick-sighted, and sharp fanged Malignity is, we may guess by the question of Solomon, Who is able to stand before Envy? Prov. 27.4.

If any man say, this may be the condition of subordinate Honor, as of the Favorites of Kings, but that which is supreme is so excellent, that as some have said (with as much cruelty as vanity) that for a Kingdom they would wade up to the chin in blood, I answer.

First, That, were the Honor of a King as permanent as eminent, yet what we have said before may be of use and force (as we propounded it) to us, for how few Kings are there in the world? and who among many millions of men so mad, as to hope he shall be a King?

Secondly, There is not that comfort in Kingly Honor which most conceive: for many times their Crowns (as he said that was the most ancient and learned King of that age wherein he lived) are lined with Thorns, (as allied to that on our Savior's head) and some have said, that if the Ambitious did but know, what stinging cares and fears accompany a Crown, they would not if it were laid at their feet, stoop down to take it up.

And for those that accompt themselves most puissant and renowned of their rank, who are Conquerors as well as Kings (though an hereditary or elective right of Regality be better then a title by conquest, for that for the most part it is no better then royal Robbery, and that is so much the worse, as greatness of power is more obliged to the doing of Justice, and the defense of the innocent from violent oppression) even they may have many times much less honor then power, and may be ceremoniously reverenced, and heartily hated and contemned.

And how great a contempt came upon that great Conqueror, when (his life vanished away like a vapor) after his death, he fell short of the credit of a common beggat, which is to have the deformities of his dead carcass covered and hid out of sight, by a decent sepulture, for he lay unburied 30. days together: his conquests (how far soever they prevailed above ground) it seemeth they purchased him no title for habitation under-ground: And our first William (surnamed the Conqueror) was in his last condition like unto him, the vapor of his life, vanishing (like an unsavory snuff) in the socket, left his body likely (for want of resting place among the dead) to be an offensive spectacle to the living: for after divers disappointments, it was (not without much contestation mingled with reproach of his Royalty) interred.

And how might it humble the mightiest Monarchs, and take off their too pleasing apprehensions of their own preeminence (if flatterers would give them leave) to think, that their lives, (as they are men,) which are the basis to bear up their Honors, (as they are Kings) are but vanishing vapors, for though their Pardons be Antidotes against the killing letter of the Law, to their delinquent Subjects, they are no less subject to death, (as we have observed before) then the meanest peasant in all their dominions. And then must their Honor be laid in the dust, and he that could reckon 127. Provinces under his command (as Ashuerus did) must have all that compass so shrunck up into such a Senechdoche of a part for the whole (as to himself) that for many thousands of miles in all manner of dimensions, he shall have but about 7. foot sepulture for his part, and that not as a possession, but as a prison, and withal so strait that he can neither stir in it, nor get out of it.

But that which most blemisheth and indeed blasteth the Honor of Royal Majesty, is that the corruption of their nature is not kept down, either by Laws or reproofs, but rather cherished, and increased by flattery, which makes Princes so much to mind their dignity, and authority as (many times) to forget their humanity, yea so far to forget it as to lend a willing care, to such out-lashing tongues, as lift them up above the Angels, whom God therefore in just indignation and disdain of their pride, makes inferior to worms.

Was not that the condition of Herod's degradation, Act. 12. Who (when he was arrayed in rich apparel, which by refraction of the Sun beams lighting upon it, gave a most glorious splendor as Josephus observeth,) made an eloquent speech, and was cried up for it, above the skies, by popular applause and acclamation, (as speaking with the voice of God and not of man) and so became guilty of a sacrilegious thest of the divine honor, (as the receiver is partaker of guilt with the Thief) because he did not restore God his right, and give him the glory, wherefore he was suddenly smitten dead, by the Angel of the Lord, and presently eaten up by worms, Act. 12.22, 23.

The Papists will tell us, there is an honor above all this, and that is that of their High Priest, and Prelate of Rome, who is got so high above the heads of Kings and Emperors, as to have their Crowns come under his feet, but they cannot tell us, that their life is more certain then a vapor, which vanisheth so much the sooner, as they are commonly more stricken in years, before they obtain the Papal Crown, and how frail a thing is that honor which is built on a vapor, we have in part been taught already, in the Example of Pope Adrian the fourth choked with a Fly, and another of that Name, (it was Adrian the 6th.) was so far from finding a felicity in the honor and power of the Papacie, that he professed (and it was made the Epitaph upon his Tomb) That nothing had befallen him more unhappily in all his life, then that he had worn the Triple Crown, and he might have very good cause to say so, and so might all the rest of the purple Robe, since the papal condition is as Pope Marcellus the second thought of it, uncapeable of salvation.

I may not now note the contempt of that Antichristian Caiaphas, as he is that man of sin and son of perdition, who (as such an one) is so odious to all true believing religious Christians, that nothing is held more contemptible then to hold communion with him, in that wherein he hath departed from communion with Christ, and his Apostles. The prosecution of that point is fitter for another time then now, another Text then this.

Thirdly, for Pleasure, what voluptuous Epicure would so dote upon the delights of this life, (as many do) who mind nothing else, or them so much, that it is very evident they are of their number (whom the Apostle sets down as the last and worst of that catalogue of wickedness in the last days,) viz. Lovers of pleasures more then lovers of God, 2 Tim. 3.4. and how could they be so fond and foolish in their choice, and spend so much of that little, and uncertain time they have, upon vain and many (doubtless) vile and base pleasures, with such vehemency of affection, as to take it for a penance to them, to bestow one day in sad, and sober consideration of the weightiest matters, that concern their eternal welfare? how could they let loose the reins of their lusts, and drive them on, in the furious pace of Jehu, and pour them out, (as they do) upon all objects of sensual satisfaction, if they did think, that they were as uncertain as their lives, and their lives but like the vapor, which from the pipe they puff out of their mouths and noses.

Alas how little room, and spare time is here, for so many meetings, for feasting, for drinking, dancing, for gaming, and other prodigal expenses of precious time? which if they knew what it were worth, they would rather rob their eyes of sleep, that they might watch and pray in the night, then riot and revel out their days, and sometimes their nights too, in sensual pastimes, wherein their life may vanish like a vapor, and they (taken away in the very act of some sensualty) may pass from transient pleasure, to permanent pain, which will be so much more grievous to them, as they have been more addicted to carnal delights, showing themselves lovers of pleasures more then of God; 2 Tim. 3.4. whereas if they had loved God, more then their pleasures, they might have enjoyed God and pleasures too, not while a vapor appeareth, which will quickly vanish away, but forever, for in his presence is the fullness of joy, and at his right hand are pleasures for evermore, Psal. 16. v. 12.

The fifth Use of this vain and vapor-like life of ours, is to be a prop to our patience, and so a cure of those unpleasing passions, of Anger, Envy and sorrow, which (as I have shown before) do by their excesses much shorten man's life.

To the two first, we may apply that of David, Fret not thyself because of evil doers, nor be thou envious against the workers of iniquity, and the reason is, because their time is but short, they shall be soon out down like grass, and wither like the green herb, Psal. 37. v. 72. And that though it be green today, may be dried up tomorrow (as our Savior Christ maketh the comparison) Luk. 12.38. and if their prosperity last somewhat longer, (as some vapors vanish not so soon as others) what cause to be angry or envious for that? when they cannot have assurance to hold out until the next hour.

If they think of the brevity and uncertainty of their time, they will not be overjoyed in their own estate, if it were much better and longer then it is, since their holding on from day today, is but a daily reprieve from that, which every day may come upon them. And if they think their death far off, it will make nevertheless hast, but much the worse speed, for none dieth more unhappily, then he that thinks himself happy while he is here, and thinks not (how soon) by death he may be snatched away hence.

And for the third, it may much conduce to compose us to patience against excessive sorrow under our crosses, whether they be such as affect us with pain of sense or of loss. For the former sort, when they are sharp, we may the better bear them, upon this consideration, that what is usually violent is seldom permanent, and that while life it self is so short, as a vanishing vapor, aggrievances cannot be long, for death is an end of them, as well as of us, of us, as well as of our deceased friends, the loss of whom, (though the greatest temporal loss that can be, for a true friend is as ones own soul, Deut. 3.6. and a man's soul is more worth then a whole world, Mar. 8.36.) may the better be born upon the consideration of our uncertain and vanishing condition.

It may make much for the moderation of our grief, to think how little distance there may be between our friends funeral and our own, if God have taken them away, it may be we have lost but a little of our enjoyment of their good company, for if they be dead today we may follow them and over-take them tomorrow, and our vapor of life cannot sooner vanish away, then our souls may finish their voyage, to the habitation of everlasting happiness, though (as some make the measure) the distance from earth to the heaven be 500. years journey (were it to be measured after the manner of ordinary travile) which is a great way, on this side, the rest of the righteous.

We should not then think the loss so great, as if we had a long lease of our own lives after theirs are expired, and a certain one too (as it was to Hezekiah ) for 15. years reprieve from death after the sentence of death had passed upon him; and if we take off the conceit of our own continuance, whereof the greatest part is haply passed already, we shall be disposed to more patience at parting, with those who are most dear unto us, who when they are dead, can receive no good by our sorrowful excesses, for as human Moralists can tell us (it is pity (by the way) that Christians should need to learn moderation of Heathens) Immoderate grief will send the living to the dead and not restore the dead to the living.

Now to draw to a Conclusion of that which will conclude us all in a narrow room, and it may do it in a very short time, if our life (as S. James saith) and we have shown at large, be but as a Vapour which may evaporate, and vanish in a moment, let us have the meditation of death so much in our minds, that we may in our serious thoughts, anticipate the pace of it, though it be speedy, and be prepared to meet with it at every step, whether within doors or without, in all we do, whether we eat or drink, or work or rest, let us still make account, we are upon our last minute, our lives being as uncertain, as a candle carried in the wind without a lantern, which may be put out with every blast: This consideration with the love of God, and fear of hell, will keep us upright in our walk towards heaven, whither I would now by prayer commend you and dismiss you, but that I suppose you expect some Comment upon that dark and dumb Text before you, and if custom did not call for it (as a matter of conveniency) conscience and friendship would claim it (as a part of duty) from me towards this worthy Gentleman deceased: I yoke them both together, Conscience and Friendship, for friendship shall not engage me (if I know it) to go one step beyond the limits, to which conscience doth confine me, though my words were of so much weight (with all that hear me) as not only to redeem my friend (either living or dead) from an infamous report, but to advance him to the high reputation of a Canonized Saint. If both the warrant of Canonization of the Saint (as it is) and the honor were not Apocriphall, and papally presumptuous, not idolatrous, as the Romanists make it.

And I think I may speak the more confidently of him, because I have known him of a child, and his Progenitours both, before they were known to one another.

In his minority, those that were conversant with him, saw fair buds, hopefully promising ripe fruit of a good relish, when (by his years) it might be seasonably looked for from him: and these hopes daily grew up to degrees of further evidence; and assurance of his ingenuity, temperance, mildness, modesty, humility, affability, and such a sweetness of temper, in his whole behavior (adorning all he did) that he that knew him, and did not love him, might be thought rather to bewray a disposition in himself, unworthy to be believed, then anything worthy to be disliked in him.

These virtues were but the ground-work, of those religious graces, for obtainment whereof, his natural propension was happily seconded, by godly education, and thereof a principal part was to fixe and settle him in a firm belief, of the true Protestant Religion, in opposition to Popery, prevailing in those parts (and in the parts adjacent where his much honored Parents dwell) who were most zealous and constant Anti-papists, though living even among that crooked and perverse generation.

Being (by God's blessing upon his godly breeding) habituated to a dislike of that erroneous Religion, and of all manner of vicious conversation, especially of vain swearing and superfluous drinking, from this goodness he digressed not, no, not so much, as to let out a word of the one, or to let in a draught of the other, though (when he was an Academical Student) he sometimes conversed with such of his age and rank, as were no Precisians in either, and had both liberty and maintenance (as much as they) which had he not been very well disposed in his affections, and well composed in his carriage, might have induced him to some licentious exceedings.

When some further approaches of youth, towards manhood, and a fit opportunity for travel into foreign parts, concurred, he might be the better trusted abroad (yea even among those to whom least trust is to be committed, of whom least truth to be expected (the Jesuits) and upon consultation with those, who could give best advice for such a course, and by his Parents appointment (to whose commands or minds (which way soever intimated to him) he was an obsequious son) being sent beyond sea, he spent some years in foreign parts, as far as Rome, making such observations of persons, things and places, as might make him most sorviceable to his King and Country, so soon as gravity of year as, had overtaken the maturity of his parts, to put them to employment.

And herein surely himself first, and then his friends (who had most interest in him) had very good cause to bless God for him, in that he left none of his own goodness behind him where he sojourned, nor brought any of the dross of other Nations home with him, as many, if not most young Gentlemen have unhappily done, and this I could not but often observe, and always approve of (as worthy of praise) that he well knew and observed the season and proportion of speech, which he ordered so, as to keep it rather below his own knowledge then to raise it above the belief of those that heard him: so far was he from their opinion, who take it for the privilege of a traveler, to speak rather that which is strange then true, because they that hear them speak cannot prove they lie.

And in this as in many other graceful qualifications he much resembled, that very accomplishit Gentleman S ^r . T. P. (his mothers Uncle) whom I much honored in Person, while he was living (for his many good parts in himself, and his favorable respect unto me) and (while I live) shall upon all good occasions, revive his memory, by honorable mention, now he is dead: In whose death his Country sustained a very great loss, which might have been (if not wholly recovered, yet) very much repaired in the sufficiency, and service of this young Gentleman, if God had been pleased, to permit the bringing on of his abilities, to their perfect accomplishment.

But he fixed a period there, where we made account but of a comma or colon at the most, hoping half the sentence of his life at least, was yet behind, and should not have been interrupted or broken off, in such hast as it was, and we grounded our hopes, on some precedent proofs of the divine providence, which had conducted him safely through manifold dangers, both by land and sea, by which thousands have perished, either in their progress from home, or their home-ward return; and it may seem somewhat strange, that he that was so charily preserved (among so many perils) should there miscarry, whither so many come (as to a City of refuge) for more assurance of safety. It fell out much what so with Satyrus (the brother of S. Ambrose ) who returned from Afric (by a very perilous passage (for he suffered ship-wrack and escaped drowning by swimming) within a while after his arrival and return to his friends, fell sick and died among them.

And why was it thus good Lord? Why so as with this ingenuous and pious Gentleman it hath happened? Was it because thou ratest not age , by wrinkles and gray hairs, but by ripeness in virtue, and fitness for Heaven? Or was it to show that thou canst secure whom thou pleasest in the greatest peril, and that there is no security in recesse or retirement, but in thy protection only?

Or didst thou take him away, to take off human confidence (especially of young Gallants of his time, and state) and to abate of the pride of their fresh and flourishing youth, showing them (in him) that their life and strength, and beauty is but a vanishing vapor? Or knowing our Land is now more tempestuous then the raging Sea (and perhaps the Tempest is not yet at the highest) Didst thou snatch him away, in thy favor to him, to set him in a safe harbor, in a place of impregnable strength and security, where he might neither feel, nor fear any danger, were the storm never so violent?

Whatsoever it was that hath deprived us (who survive him) of such a sweet associate of life, and so a fair pattern of virtue (the reason may be secret to us, but unjust as from thee it cannot be) sure we are he is thine, and thou mayest take thine own to thyself when thou wilt: And if thou wouldest rather put him into present possession of Co-heyreship, with thy Son, then reserve him on earth to the expectation of the inheritance of his Father (though he were none of those sons, who are sick of the Father) thy gracious dealing with him, and his glory with thee, should make us rather rejoice for his gain, then mourn for our loss, at least, meekly to submit to thy divine disposal, even unto death, especially when it is the conclusion of a godly life, and the introduction of a glorious state, which I doubt not to be the condition of his departure from the society of men.

By what manner of death God was pleased to translate him to a better life, is not (for the thing it self) much material to inquire, no more then in what vessel, a man hath been wafted over the waves of the Sea, when he is safely received into the Haven, or by what key (whether of gold or iron) he was let into a place of most pleasant repose. Yet since it may be the desire of divers, to be informed in it, and all may, and some I assure myself will be the better for it, I take it to be a part of my present service to give you thereof and of some other remarkable matters, such an account, as though it be of sickness, death, and distemper of body and mind, may be tempered into a saving receipt, for the upholding of your spiritual health, and consequently for the obtainment of eternal life, which may be this.

He was by his complection (as I take it) naturally sanguine, accidentally melancholy. In this Temperament he was taken with a disease, that hath a name of diminution, The Small-Pox, which Spider-like hath a venom more intensive in degree, then extensive in measure, and which (as experience makes the observation) is commonly a fore-runner of a great plague.

Being in conflict with this disease, and nature partly suspended (by the sadness and slowness of Melancholy) it was not strong and quick enough, to expel the poison to the outward parts, upon which (in the most hopeful working of the disease) it should have been discharged: The same usurping humor (for the right of predominance (in his constitution) was in that which was natural) which slackened the pace, and operation of nature, was too active of it's self in troubling the fancy.

Hence, and from some malicious and fubtle concurrence of Satan (taking the advantage which the malady of his body and brain, then ministered unto him) his tongue was wrought to bear false witness against God's favor, and his own welfare, so far as to utter some words favoring of distrust, if not of despair of his own salvation.

Now that we may not mistake those words, as he did his State, and thence infer some suspicion of his safety, it concerns us to take into serious consideration these particulars, which may serve not only to right his reputation among the communion of Saints, but to secure our own spiritual peace against the like perturbations.

It hath been usually a part of the Devils spite, and policy to assault those most, in their sickness, whom he could least prevail with, in their health, and to press upon them with most importunity, when he thinks he hath but a little time, to do a great deal of mischief. Therefore his malevolence being the motive to his diligence, he hath great wrath, because he knoweth he hath but a short time, Rev. 12.12.

And there is not only proof of it in divinity, but reason for it in Philosophy from this maxim, Natural motion is more swift and violent towards the end of it; now temptation is a transient motion, and since his change from an Angel to a Devil, as natural to him as for heavy things to fall downwards, therefore when it draweth nearer the end, either his own end, or the parties whom he desires for a prey, he will not creep like a Serpent to deceive, but rush in like a Lion to devour, and thence it is, that the wicked many times die quietly, like lambes, whereas the godly are put to many sharp violent conflicts with him, both in life and death: for it is with the one fort, according to the saying of our blessed Savior, Luk. 11.21. The strong man armed keepeth the honse, and so all is at peace. But for the other he stormeth out-ragiously to disturb his peace, because he is kept out of possession, and the more haply, because he hath little hope to possess so glorious a prize: so that his fierceness is many times the effect of his foil, as (in the 12. of the Revelation ) when he was disappointed of his prey, of the woman that brought forth a man child (she being carried by the wings of an Eagle out of his reach, Rev. 12.14.) he cast out of his mouth a flood of water after her, ver. 15. And when the Earth swallowed up the flood, whereby he meant to have swallowed up both her and her child, he was wrath with the woman, ver. 16, 17. because he could not satisfy his rage with their ruin.

Secondly, for further attestation of the godly's troubles, doubts and fears of the favor of God, sometimes with-holding his gracious countenance from them, as if he did not mean to be merciful to them) we may produce as witnesses unto it, the examples of two most renowned whether for Religion towards God, or acceptation with God, Job and David.

First, for Job, how deplorable and desperate did his condition appear to be, when he said, The Arrows of the Almighty are within me, the poison thereof drinketh up my spirit, the terrors of God set themselves in array against me, Job 6.4. and at the 16. Chapter, I was at ease (saith he) but he broke me asunder, he hath also taken me by the neck, and shaken me in pieces, and set me up for his mark, his Archers compass me round about, he cleaveth my reins asunder, and doth not spare, he poureth out my gall upon the ground, he breaketh me with breach upon breach, and runneth upon me like a Giant, Cha. 16. ver. 12, 13, 14.

What a tempest of temptation to distrust and despair, do these pathetical speeches import, and his deeds evidenced a desperate distraction as well as his words, when (as in a fit of spiritual frenzy) He took his flesh into his teeth, Chap. 13.14.

Secondly, for David, how fearful was his distraction, how full of distrust was he, when he thus complained, My heart is sore pained within me, fearfulness and trembling are come upon me, and horror hath overwhelmed me, Psal. 55.4, 5. in the 77 ^th . Psalm (whether it were a Psalm of Asaph, as the composer of the Ditty, for he was a Seer or Prophet, and an inditer of Psalms, 2 Chron. 29.30. or a Psalm for Asaph, as a Musition to set it into Tune, or to sing it, as the Title may be varied) The Psamist there showeth, that himself had been under a blackcloud, which eclipsed the sight of God's mercy from him, when he passionately put forth such expostulations as these: Will the Lord cast off forever, and will he be favorable no more? Is his mercy clean gone forever, and doth his promise fail for evermore? hath God forgotten to be gracious, hath he in anger shut up his tender mercies? verse. 7, 8, 9.

Of latter times, there are divers instances of very religious Christians, among whom have been some worthy Divines, who (for a time) have had their Faith so fearfully shaken, as if it were ready to be plucked up by the roots, as Luther that invincible Antagonist against the great Antichrist, who (after his conversion) lay three days in desperation, as M. Perkins remembereth in his Book of Spiritual Desertion.

Where also he makes mention of one M. Chambers, who died in despair, saying he was damned, Yet (saith that judicious Divine) it is not for any to note him, with the black mark of a Reprobate, for one thing (saith he,) he spake in extremity, which must move all men to conceive well of him, which was, O that I had but one drop of Faith; for by this it seems be had a heart to repent and believe, and therefore a penitent and believing heart indeed, so far he, and which may be an instance of much more moment, to fence our hearts against final despair, and to suspend our censures of others salvation, when they seem as lost, and forsaken by their heavenly Father; We have it upon Evangelical record, that our Savior on the Cross cried, O God, my God, why hast thou forsaken me? Mat. 27.46, Such words he uttered as man, when as God (as agood Father observeth) he promised Paradise to the converted Thief, Luk. 23.43.

Thirdly, Had this young Gentleman died, before he had been delivered from his fearful distrust, I should have imputed those passionate words (which he uttered) not to the disposition of his heart, but to the distemper of his head.

And in his head, rather to the lightness of his fancy (which is most easily both moved, and misled, and which with memory and common sense, is familiar and common to mankind with the beasts of the field) then to his understanding, wherein man partaketh with the excellency of the Angels, and should have made my conjecture of his death, by the antecedents of his life, (in the state of health) which were such as if he had taken S. Paul's practice for his pattern, which was so to exercise himself as to have always a conscience void of offense, towards God and man, Act. 24.16. And such a life (as Augustine or some other ancient Writer under his Name showeth,) can never end in a wretched death. He that lived well cannot die ill, I dare say (saith he again) he that hath lived well cannot die ill.

Fourthly, But that we should make no more doubt, of his happy death then of his holy life, God gave him a glorious victory over his violent enemy (as to divers others of his dear children) for he gave him not only a just apprehension of those wild words which (recalled to his remembrance when his passion was becalmed) had escaped his lips, but withal such a detestation of them, as to account them a rebellion against the promised mercies of Christ, and such a resolution against them, that (in most emphatical manner) he professed, I will never rebel against thee my God anymore, Never, Never, Never, and being conscious to himself that this retractation of his was cordially sincere, he said of it, with like affectionate expressions, Was there ever such contrition? and so having recovered his comfort, and resolved for death, (with assured hope of everlasting life) within a little while after he gave up the ghost.

What now remaineth, but that his soul received by God his heavenly Father, his body be committed to his earthly Mother, and the example of his life laid up, as a Legacy for those that survive him, especially for young Gentlemen, and great Heyres (as he was) that whether they live to possess, the Inheritance of their Fathers below or not, they may (when they die) inherit the Kingdom prepared from the foundation of the world: for which Kingdom good Lord we pray thee, daily to prepare us, and in thy good time bring us unto it, for thy dear Son Jesus Christ his sake, Amen.