THis Psalm is one of those Twelv that are marked in the fore-head with Maschil; that is, a Psalm giveing In­struction.

It consisteth of as manie Verses as the year doth of Weeks, and hath, like the year, its Summer and Winter. The Summer-part is the former, wherein, the Church haveing reaped a most [Page 2] rich crop, (the best Blessings of Heaven and Earth) the Psalmist breaketh forth into the praises of their gracious Benefactor, I will sing the mercies of the Lord for ever: so hee beginneth, and so hee goeth on a great way. Who now would expect anie thing but mercies, and sing­ing, and Summer all the way' But Summer cea­seth, and Winter commenceth at v. 38. But thou hast cast off, and abhorred: thou hast been wroth with thine Anointed. Mercies and singing are now turned into troubles and mourning. But nothing shall you hear but bitter querimonies & expostulations till you com to the last vers. There the good man com's to himself again. Though God were angrie with his People, hee cannot part with God in discontent. Though God had laden them with crosses, hee lift's up his head, and presents God with Blessings; Blessed bee the Lord for evermore, Amen and Amen. Hee blesseth him aswel for Winter as for Summer, for troubles as for mercies.

And thus the last vers of the Psalm haveing as much affinitie with the first in matter, as the last day of the year hath with the first in season; if wee circle the Psalm, and bring both ends to­gether, wee finde a fit resemblance between the year and It.

The Text is one of the Psalmist's Winter­drops; a black line from that Pen, which erst­while was so filled with Joy, and wrote nothing but Rubricks. Hee complaineth in the next precedent vers, of the Brevitie of his own life: [Page 3] (it was like a Winter's day, verie short.) in this, of the Instabilitie of Man's Life: as though hee had said, I am not the onely Mortal. Other mens lives, though haply cloathed with more comforts then mine, and extended to a greater length then mine, are altogether as mortal as mine; for his Interrogations are equipollent to strong Negations: There is no man liveing, that shall not see death, no man liveing that shall deliver his soul from the hand of the grave.

Is death visible then? Hath the grave an hand? Is the soul subject to the grave? These I shall answer in the opening of the words.

What [...] man liveth] What man of men, what stout-hearted, strong-handed man, what vali­ant champion [...] liveth now, or shall live here­after?

And shall not see death?] To see death, as it is not a proper, so neither is it a common speech. It occurreth oftener in the New Testament then in the Old, yet but seldom there; Luke 2.26. It was revealed into him, (old Simeon) by the holie Ghost, that hee should not see death, be­fore hee had seen the Lord's Christ. John 8.51. Verily, verily, I say unto you, If a man keep my say­ing, hee shall never see death. Hebr. 11.5. By faith Enoch was translated, that hee should not see death.

So the Scripture speaketh of Sleep, Eccles. 8.16. There is that neither day nor night seeth sleep with his eies. And profane Writers also, I have not seen Somnum hâc nocte oculis non vidi meis. Terent. Heaut. act. 3. sc. 1. sleep with mine eies this night, saith hee in the Poet. And the Orator of [Page 4] Caninio Consule scito neminem prandisse, nihil tamen eo Con­sule mali factum est. Fuie enim mirilicâ vigilan­tiâ, qui suo toto Consulatu som­num non vide­rit. Cic. fam. Epist. lib. 7. Epist. 30. Consul Caninius; Hee was a wonderful vigilant man, that dureing the time of his Consul-ship, never saw sleep.

Like unto the phrase of Seeing death, is that of Tasteing it. Matth. 16.28. Mark 9.1. Luke 9.27. There bee som standing here which shall not taste of death, till they see the Son of man coming in his kingdom. So John 8.52. — Thou saiest, If a man keep my saying, hee shall never taste of death. And, Heb. 2.9.—that Jesus should taste death for everie one.

Chrysostom distinguisheth between Seeing and Tasteing death. Sed hallatinatur; eódem enim re­vidunt, saithDrus. Praeter. pag. 82. & 133. Drusius. Chrysostom is out here, for they are the same. And indeed so they seem to bee by that of John 8.51, 52. Our Sa­vior haveing said, If a man keep my saying, hee shall not see death: the Jews made answer, A­braham is dead, and the Prophets: and thou saiest, If a man keep my saying, hee shall never taste of death; where wee have an explication as of the one by the other, so of both by a third. For, as to see sleep is to sleep; so to see or taste death, is to die. There is no surviveing such a sight. Death saie's, as God once to Moses, There shall no man see mee, and live, Exod. 33.20.

Now by this death, which all must see, wee must understand not spiritual death; which is a separation of original righteousness from the soul, with an Intrusion of habitual concupi­scence: nor eternal death; which is a separa­tion of the whole man from the glorious pre­sence [Page 5] of God, and a punishing of him for ever in hell: (the one whereof answereth to the loss of Grace, the other to the filth of Sin.) but a corporal death; which is a separation of the soul from the bodie, or a dissolution of the frame of nature. Whether this corporal death shall bee natural or violent, whether in the morning, or meridian, or evening of our time; whether when wee are at home or abroad, and the like, hee onely knowe's that knowe's all things.

Shall hee deliver his Soul?] The Soul is a spi­ritual, incorruptible, immortal substance, and therefore no meat for the grave's mouth. There are in these lamentable times, when Truth is cried down, and Errors are cried up, that make a grave for the soul also; and this Scripture a­mong others they make their ground. Such I remit to Calvin's Tractate of Psychopannychia, and to another late one of a learned Autor, sty­led, the Prerogative of Man, made by way of Answer to a Pamphlet asserting Whole Man's Mortalitie. Such doctrine cannot but bee verie comfortable to Flesh and blood, which cannot in­herit the kingdom of God, 1 Cor. 15.50. But ve­rie prejudicial, if it were true, to the Children of the kingdom, who, when they com to the end of their daies, expect to receiv the end of their hope, the salvation of their souls, 1 Pet. 1.9. And surely they shall not bee ashamed of their hope, Psal. 119.116. Assoon as they rest from their labor, they shall receiv their pennie. Assoon as their work [Page 6] is don, they shall hear that soul-ravishing word, Well don, good and faithful servant, enter thou into the joy of thy Lord, Matth. 25.21, 23.

Shall hee deliver his Soul, in the text is, Shall hee deliver Himself? As the Bodie, so the Soul, is somtimes taken for the whole man. The Bodie, Rom. 12.1. I beseech you — that yee present your bodies a liveing sacrifice, &c. So wee somtimes commend a person for a good bodie.Sic Horat. Serm. lib. 1. Sat. 5. — Animae, qua­les neque candi­diores Terra tulit, neque queis me sit devinctior alter, de Plotio, Vario, & Virgi­lio. Et Juven. Sat. 4. ver. 150. — claras abstu­lit urbi Illustrésque unimas, impunè & vindice nullo, scil. Domitian [...]. The Soul, Rom. 13.1. Let everie Soul bee subject to the higher Powers. Matth. 16.26. What is a man pro­fited, if hee shall gain the whole world, and lose his own soul? that is, Himself, as Luke hath it, Luke 9.25. So, Act. 2.43.—fear came upon everie soul. And, Act. 7.14. Then sent Joseph, and called his Father Jacob to him, and all his kindred, threescore and fifteen souls. So likewise, Gen. 12.5. & 14.21. & 17.14. & 46.27. and so wee use to com­mend a person for a good soul. This I con­ceiv to bee the Psalmist's meaning, and this might have been our Interpreters Version; who have els-where so rendered it, Isai. 5.14. Therefore hath Hell enlarged [...] herself.

Or, Shall hee deliver his soul, is, Shall hee de­liver his dead bodie? So the Original word is rendered, Hag. 2.13. If one that is unclean [...] by a dead bodie, touch anie of these, shall it bee un­clean? So, Levit. 19.28. Yee shall not make anie cuttings in your flesh for [...] the dead. And, Levit. 21.1. Num. 5.2. & 6.6. & 9.6, 7. And so it might have been rendered here.

From the hand.] By Hand, as in [...], im­mensa Regis Po­tentia. apud He­rodotum. — [...], — magnâ vi, &c. apud Homerum Iliad. o. Quàm velis eum obligare, in tuâ manu est. Cicero Epist. 6. lib. 8. In manibus ve­stris quantus sit Caesar habetis. Lucan. lib. 1. Secular, so in Sacred Writeings, is most frequently signi­fied Power. Behold, thy maid is in thy hand, saie's Abraham to Sarah, Gen. 16.6. My times are in thy hand; deliver mee from the hand of mine enemie, saie's David to God, Psal. 31.15. Upon himself put not forth thine hand, saie's God to Satan con­cerning Job, Job 1.12.

The Original word for Hand is somtimes rendered Power, Behold, all that hee hath is in thy Power, Job 1.12. God will redeem my soul from the power of the grave, Psal. 49.15. I will ransom them from the power of the grave, Hos. 13.14.

Power and Hand wee meet with somtimes to­gether: It is in the power of mine hand to do you hurt, saie's Laban to Jacob, Gen. 31.29. With­hold not good from them to whom it is due, when it is in the power of thine hand to do it, Prov. 3.27. so also Micah 2.1.

By the Hand of the grave here is meant the Power of it: and therefore it is so rendered, Psal. 49.15. and Hos. 13.14. But whether an appre­hending or an holding Power? If the former, then the second question import's no more then the first, but rather the later. And so, Death, like a Serjeant, apprehend's and arrest's men; the Grave, as a Jaylor, receive's them. Death hath hands and feet, to go about and bring men in; the grave an hand to hold them when they are so brought. There is no breaking prison, no escapeing out of this hand, until the Judg of [Page 8] all the earth shall give command for a general gaol-deliverie.

Of the grave.] The original word signifie's Hell also; and it is most frequently so rendered. The Root signifie's to ask, require, &c. Hell and the Grave are ever asking, and never satisfi­ed, Prov. 27.30. and 30.15, 16. They laie claim to all men, as beeing now fitter for them then for a better place. The Grave saie's, Give mee those wretched mortals, so unworthie to breathe in the Air, and to bee above ground, that I may cover them from the face of the Sun. Nay, saie's Hell, That is not bad enough; give them mee that I may torment them to all eternitie. Hell laie's claim to all, but receiv's onely som: onely the wicked; of whom it may bee said, as it was of Judas, that they go to their own place, Act. 1.25. The Grave laie's claim to all, and receiv's all; the wicked and the godlie too: one as well as another, as Da­vid faie's, the sword devour's, 2 Sam. 11.25. For, what man is hee that liveth, and shall not see death? Shall hee deliver his soul from the hand of the Grave? Selah.

Selah.] Is set to as a seal. It is used onely in the Psalms, and the Prophecie of Habakkuk. Soin conceiv it is never used but where the mat­ter is verie remarkable, and calleth for more then ordinarie observation and consideration. Som, that it is the same with Amen, and note's a belief of, and a willing submission to what is spoken. Som that it is onely a Musical note, [Page 9] signifying a letting down or lifting up of the voice, together with an elevation of the heart to God.

You have the words opened. Wee have in them two parts.

• 1. Maschil, or a Doctrine.
• 2. Selah, or an Use.

The Doctrine in the two Questions, where wee have.

• 1. Man liveing.
• 2. A necessitie of his death.
• 3. His Grave.
• 4. His impotencie to recover Life and Li­bertie.

All which may well bee contracted into these two.

• 1. Death's unavoidableness, in the former Question.
• 2. Life's irrecoverableness, in the later.

And these two (especially, if there bee such a coïncidence and identitie in the two Questi­ons, as was in Pharao's two dreams,) may bee clap't together, or shrunk into this one, namely, Man's mortalitie. And so they commend unto us this Point.

No man liveing shall live alwaies. Or,

Everie man liveing is a mortal man. Or, (if you will have it in the words of the Text)

Everie man liveing must see death.

The Use, in the word Selah, stirreth us up to four duties.

• 1. Seriously to consider our mortal condition.
• [Page 10]2. Stedfastly to beleev it.
• 3. Patiently to submit to it.
• 4. Wisely to improov it.

These I purpose not to handle severally, but to weav them into my discours of the fore­named principal Point, viz.

Everie man liveing is a mortal man; or, must see death.

Object. But, as som heretofore have not seen Death, so manie hereafter shall not see it. Enoch, (whose years were of the same number with the daies of the year) was translated, and did not see it, Gen. 5.24. Heb. 11.5. Elijah was put into a chariot of fire, and went up by a whirl-winde into heaven, 2 King. 2.11. and did not see it. And the Apostle telleth us, 1 Cor. 15.51. Wee shall not all sleep. So also, 1 Thes. 15, & 17. Wee which are alive and remain unto the comming of the Lord, shall not prevent them which are asleep.

Solut.I answer. First concerning Enoch and Elijah,

1. That som conceiv, that these did see death; that the one was dissolved without anie pain when God took his soul. And that the other had his bodie burnt in his fierie chariot.

2. That, if they did not see death, (as it is more probable that they did not) yet they were Mortal, and as subject to death as anie that ever actually died.

Secondly, concerning them that shall bee found alive at the comming of Christ.

1. That though they shall not sleep, they [Page 11] shall bee changed: so the Apostle telleth us, in that 1 Cor. 15.51. And that change shall bee in stead of Death.

2. That it is sufficient that they are by nature obnoxious unto Death; haveing by sin deserved it, and Hell after it. And although by their sudden change they shall bee free'd from Death, yet from Hell they shall not; unless there bee wrought in them before that change, a spiritual change; and so a meetness for Heaven.

The Reason of the Point is rendred by the Apostle, Rom. 5.12. By one man sin entered into the world, and death by sin. So Rom. 6.23. The wages of sin is death. This is the woful wages which God threatned to the first wicked work, Gen. 2.17. Of the tree of knowledg of good and evil thou shalt not eat; for in the daie that thou eatest thereof, thou shalt die the death. [...], so The­odotian render's it. Mortalis eris, so Symmachus, i. e. Thou shalt bee mortal. Others that do not so render it, yet so expound it: as Vatablus, Junius, Mercerus, and manie more.

Should wee not then have been mortal, or Quest. 1 obnoxious to death if Adam had not sinned?

Pelagians indeed affirm that wee should. Answ. They say Adam was created mortal. But the Milevi­tan Quicunque di­cit Adam pri­mum hominem mortalem fa­ctum, ità ut sive peccaret sive non peccaret, more­retur in corpore, hoc est, de corpore exiret, non peccati merito, fed necessitate naturae, Anathema sit. Carranz. Summa Milevet. Concil. c. 1. Council hath set an Anathema on their heads for it. Whosoever shall affirm (saith the Council) that Adam was created mortal, so that whether hee had sinned or not, there was a necessitie [Page 12] of dying, let him hee accursed. For man was created to life; hee was created after the image of God; a part whereof is immortalitie.

And, if man, continuing in the state of Inno­cencie, had died; it had com to pass eitherVide sis. Arch. Rubeum in lib. 2. Sentent. dist. 19. through the disagreement of Elements, out of which his bodie is compounded; or through the consumption of radical moisture; or through som external lesion or hurt. But it could not have com to pass anie of these waies.

First, not through the disagrement of Ele­ments. For 1. against such a disagreement, hee had an excellent temper, and perfect health: so that one qualitie had not anie destructive pre­dominancie over another. 2. Hee had such an excellent power bestowed on his soul, that it could preserv his bodie from all distemper of humors, and all manner of infirmities what­soever.

Secondly, nor through the decaie and con­sumption of radical moisture For the radical moisture which was impaired by the natural heat, was repaired by his dailie food. And that Repairs might bee made equivalent to Losses, God provided the Tree of Life. Hence is that of Augustin, Cibus aderat homininè esuri­ret; potus, nè si­ti et; Lignum Vitae, nè illum senectus dissol­veret. Aug. de Civ Dei. l. 24. Adam had meat, that hee might not hunger; drink, that hee might not thirst; the Tree of Life, that hee might bee preserved from old age, and from death. This Tree of Life did so comfort and confirm his conversive and nutri­tive facultie, that it could not possibly bee weakened and fail: and consequently the [Page 13] approach of old age and death must needs have been hindered.

Thirdly, nor through anie external lesion or hurt. For 1. against extrinsecal Elements, hee had a most convenient temper of Air. 2. A­gainst the injurie of evil Angels, hee had a guard of good ones. 3. All the beasts were then milde, and gentle, and obedient to him, ac­knowledging his dominion over them. 4. A­gainst all other things casually hurtful, hee had a great measure of prudence; so that hee could beware of them. 5. When mankinde had been increased and multiplied, all should have been just, and free from sin; none should have had the least injurious thought against his brother: if anie had offended that waie, hee had been presently expelled Paradise, as our first Pa­rents were.

In one word wee may saie, That if man had continued in the state of Innocencie, his bodie had been preserved from all internal passion by his soul: and from all external, by the provi­dence of God. Therefore it is evident, that if hee had not faln, hee had not actually died. Death is the daughter of disobedience.

Since man, if hee had continued in the state Quest. 2 of Innocencie, had not died, but had been immortal: What would have becom of him? Whether should hee have continued in Para­dise still or not?

No, hee should not. Answ. The Tree of Life was unto Adam a symbolicalVide Ainsworth in Gen. 2.9. Tree; a sign, as of a [Page 14] blessed natural life in Paradise for a time, so of a spiritual life afterward in Heaven for ever, if hee continued in his obedience to God. After a Corpore simul & animâ, post-quam diu sine labore ac mole­stiâ vixisset, in coelum translatus fuisset, ad aeterna cum Deo gaudia percipienda, & Dei essentiâ fru­endum Merc. in Gen, 2.17. long life led without labor and molestation, both bodie and soul had been translated into hea­ven, saith Mercer. And Polanus, Corpus Adami pulcerrimâ mu­tatione, sine mor­te, in aeterna [...] incorruptibilica­tem à Deo trans­formatum fuis­s [...]. Pelan. Syntog. lib. 5. cap. 28. God hat [...] trans­formed Adam's bodie by a most excellent change without death, into eternal incorruptibilitie.

The sum of all that hath been said, is this.

First, that man, everie man is mortal: and that an exemption from Death, is no exemption from subjectedness or obnoxiousness unto Death.

Secondly, That man, had hee not sinned, had not been mortal. Mortal indeed hee was before his fall, potentiâ moriendi, by a possibilitie of dying. Erat posse mori, quia erat posse peccare. Death was possible, becaus sin was possible. Mortal hee was not necessitate naturae, by anie necessitie of nature: for his Bodie was of an excellent temper and constitution; his Humors were of so sweet an harmonie, that there was not the least jarring and disagreement among them. Yea, his Soul had power to preserv his Bodie from Death, so long as it preserved it self from sin. His radical moisture had been repaired by his food, as fast as impaired by his natural heat: the fruit of the Tree of Life had been as great a comfort to his nutritive facul­tie, as the honie was to fainting Jonathan. Neither Devils, nor beasts, nor anie thing had don him anie harm. Devils could not, beeing [Page 15] hindered by tutelarie Angels. Beasts would not, beeing readie to yeeld unto him all obedi­ence. Against casual inconveniences, God's providence, and his own prudence had been his protection.

Thirdly, that man, if hee had not sinned, but continued immortal, should not have continued al­waies in Paradise; but at last should have been remooved into the place and presence of God.

Now for Selah, or Application.

Use 1. Since man is mortal, and must see death, Let us make no more of man then hee is. Apt wee are, (and it is our follie that wee are so apt) to magnifie overmuch, yea, to deïfie man. The voice of a god, and not of a man! was the blasphe­mous voice of the foolish people concerning Herod, Acts 12.22. But the Angel of the Lord confuted their conceit, by [...]. confounding that so much magnified and admired Majestie. The people proclaimed him immortal; the Angel and the worms echoëd, mortal. The Angel smote him, the worms ate him, and that im­mediately. Never was there a more certain and sudden demonstration of mortalitie then that was: and it may forever deterr men from makeing more of themselvs or others, then they ought to do. Three waies wee make more of men then wee ought: by excessive Fear, excessive Delight, excessive Confidence. All which wee must beware of.

First, of excessive Fear. And since man is a mortal thing, why should hee bee so terrible [Page 16] unto us? See how God speak's to him that fear's man too much, Isa. 51.12, 13. Who art thou that thou shouldest bee afraid of a man that shall die, and of the son of man that shall bee made as grass? And hast feared continually everie daie, becaus of the furie of the oppressor, as if hee were readie to destroie? And where is the furie of the oppressor? As if God had said, What a fool art thou to bee afraid of a mortal man? to make as if hee were immortal and almightie. Furious oppressors there are, but suddenly they are not: for, where is the furie of the oppressor? both his furie and himself shall com to nothing: hee shall bee cut down as the grass, and his fu­rie must then fall with him. Such a fear of man our Savior forbid's us, Matth. 10.28. Fear not them which kill the bodie, but are not able to kill the soul. There are that make themselvs Gods, in killing the bodie; but they are not so much to bee feared, becaus they are not able to reach the soul.

Secondly, Wee must beware of excessive Delight. And since man is a mortal thing, why should hee bee so much delighted in as commonly hee is? God allow's us to delight in one another; friend in friend, husband in wife, wife in hus­band, parents in children, children in parents, &c. But our delight must bee moderate; wee must not forget that such objects are mortal. And wee shall do well to consider, thatImmodicis bre­vis est aetas, & rara senectus. Mart. Epig. 29. lib. 6. immo­derate delight in them is the next waie to lose them, and ourselvs too. How often hath God [Page 17] taken away a dear yoke-fellow, a childe, a friend, becaus hee hath been too dear, and too much de­lighted in! Yea, how often hath the heart broke, when it hath been too much dilated and let out! 'Tis true, that ofQuem res plus nimio delectave­re secundae, Mu­tatae quatient; si quid mirabere, pones invitus. Hor. Ep. 10. l. 1. Flaccus, Answerable to our affection while wee enjoie a comfort, will bee our affliction when wee are deprived of it. And as good counsel, that ofQuicquid amas cupias non pla­cuisse nimis. Mart. Ep. 29. l. 6. Martial, Whatsoever thou delightest in, delight not in it too much. It is wisdom (and so our dutie) to suffer our hearts so to laie hold on a comfort, that they may let it go again without anie eminent prejudice; so to injoie and joie in our friends, that when they die, yet wee may live; that their death may nor bee our death; that wee may follow them to the Grave, and not into the Grave.

Thirdly, Wee must beware of excessive Confi­dence. And since man is a mortal thing, why should wee put such confidence in him? Put not your trust in Princes (saie's David) nor in the son of man, in whom there is no help. Why? His breath goeth out, hee returneth to his earth: in that verie daie his thoughts perish, Psalm 146.3, 4. Mortal hee is, and not to bee confided in. Had hee been still immortal, hee had not been to bee trusted in; much less now. Manie a man build's high hopes on such or such a friend: hee trust's one daie to bee, or to do thus and thus: but his friend die's, and down fall [...] his hopes to the verie ground. Thus Cesar Borgia, that wicked son of a more wicked father, Pope Alexander the Sixth, grounded manie designs on his rela­tion [Page 18] to that Pope. But the Pope suddenly die's, and dashe's all. And Borgia, when hee heard of his death, cried out, I never dreamed of such an accident: now all my purposes and projects are stifled, and com to nothing. Hee that know's man well, know's him too well to trust him too much.

Use 2. Since man is mortal, and must see death, let him know himself, and bewail himself, and hum­ble himself.

First, Know himself. David praie's to God to put the Heathen in fear, that they may know them­selvs to bee but men, Psalm 9.20. But men? Why, did they think themselvs to bee more then men? It seem's they did. Empedocles Deus immor­talis haberi dum cupit Empedo­cles, &c. Hor. Art. Poet. would needs bee accounted a God; and so would Alexander the Great, and manie others: and Heathens they must needs bee that would bee so. Such as know God, know themselvs to bee but men, and would bee taken for no more. But a spice of this Heathenism and Atheism there is in most. Manie a man with Simon Magus, conceit's himself to bee som [...]. great one, Acts 8.9. Popes there have been so blasphemous, so heathenish, as to admit, with Domitian, that style, Dominus Deus noster, our Lord God. Sixtus the fourth,Orâclo votis mundi modera­ris habenas, Et meritò in terris crederis esse De­us. excepted not against the grossest fals Position that ever was, when in that devillish Distich hee found him­self exalted in the place of God. And Paul the Third, hee, that when hee was takeing his leav of this world, said, Hee should now verie [Page 19] shortly bee resolved of three things which all his time hee had much doubted of: viz. Whe­ther the soul were immortal: whether there were an Hell: and whether there were a God: made no scruple of makeing himself one. How dif­ferent from Paul the Pope was Paul the Apostle! who style's [...]. himself the least of the Apostles, 1 Cor. 15.9. Less then the least of all Saints, Ephes. 3.8. But the greatest of sinners, 1 Tim. 1.15. Mortal hee knew himself, and the mea­nest of mortals hee accounted himself: and it will bee no sin, if everie man shall so account himself. God is pleased so far to honor som men, as to put upon them his own name. I have said, Yee are Gods, Psalm 82.6. But hee would not have them forget that they are men. Therefore hee add's in the verie next vers: But yee shall die like men; and fall like one of the Prin­ces. Lest they should bee exalted through the abundance of honor, hee presently laie's their honor in the dust. [...]. Gods, but not immortal ones.

Secondly, Let man Bewail himself. How will a man bewail the loss of a fair and comfortable estate, when hee is sunk down into a low con­dition! Call mee not Naomi, said shee, after her return to Bethlehem; call mee Marah: for the Lord hath dealt verie bitterly with mee. I went out full, and the Lord hath brought mee home again emptie, &c. Ruth. 1.21. Wee cannot say the Lord hath made us mortal, but our selvs: wee might have continued happie and immortal still, [Page 20] had it not been our own fault and follie. The death of a dear friend strike's verie deep into us; specially if it hath been occasioned through our carelesness and imprudence. The loss of our immortalitie how should it affect and afflict us! How should the remembrance of it bee grievous to us! as the remembrance of Zion was to the Jews in Babylon. To have been happie, and not to bee so now, is a great unhappi­ness. To have been immortal, (as wee were after a sort) and not to bee so still, but obnoxious to death; yea, more deaths then one, surely should bee oftner thought of, and more mourned for by us all, then usually it is.

Thirdly, Let man so know himself to bee mortal, and so bewail his mortalitie, as to Humble himself. And whosoever doth the first and second, will bee sure to do the third. A proud heart never troubled it self with the knowledg of it self, and sorrow for its mortall state: A proud eie never wept for it: A proud person is a verie stranger at home. But whosoever is well ac­quainted with himself, and wisely conside'rs the state of man, cannot but bee an humble man. Humble hee will bee

1. Towards God, whom hee hath offended and dishonored by putting himself out of that most comfortable and happie condition of im­mortalitie wherein God made him. A disho­nor it is to a father when his son suffer's him­self to bee cheated and cast out of his inheri­tance: and well may such a son bee ashamed [Page 21] to look his father in the face: and well may hee carrie himself with the lowest humilitie towards him all the daies of his life. The poor Prodigal com's to his father in a most pe­nitent, humble, submissive sort; acknowledging, that haveing so dealt with him, and so undon himself, hee was no more worthie to bee called his son. Thus it is with everie childe of God: hee is full of sorrow and shame; hee creep's to God, and walk's humblie with him.

2. Towards man; Whom though hee may ex­ceed in som inward or outward qualifications, yet hee despise's and disdain's him not; hee look's not upon him as God may upon man, or man up­on a beast. For hee know's him to bee his equal, once no less immortal, now no more mortal then himself: and therefore carrie's himself in a loveing, lowlie, sweet, sociable manner to­ward him.

Use 3. Since man is mortal and must see death, let him reflect with sorrow and detestation, upon that which hath put him into such a condition. God made him immortal; and if hee had been ruled by him, hee had still continued so, and never seen death. Sin onely made him mortal, and put him into a necessitie of dying.

Sin therefore should bee

First, Sorrowed for. First, and chiefly indeed, for the dishonor that was thereby don to so good and gracious a Maker: whom rather then to offend by the least degree of disobedience, wee should chuse to undergo the severest and [Page 22] greatest punishment that ever was or can bee inflicted. Secondly, for the dishonor and dan­ger that was thereby brought upon our selvs. 1. Dishonor; in that wee are made like the beast that perisheth. Between the bodie of a beast, and the bodie of a man, in respect of corruptibilitie, there is now no difference at all: the one return­eth to the dust, and so doth the other. Manie a man when his estate is broken, his heart is broken too. To bee a bankrupt; to have been in great height, and now to fall, and break; to have shined gloriously, and now to bee in dark­ness; to have been placed in the Firmament, and now to bee a fleeting meteor, is a great dishonor, and well may bee a stinging sorrow. That wee have so dishonoured our selvs by sin, that, as God said by an Ironie or Sarcasmus, Gen. 3.22. Behold! the man is becom as one of us, to know good or evil. So the beasts may most truly say, Be­hold! man is becom as one of us, to die and re­turn to dust, even as wee: how should this af­fect our hearts, and fill us with grief. 2. Dan­ger [...]; in that when wee have ended this mortal life, wee are liable to eternal death. For by the first disobedience, wee not onely lost eternal happiness, (it had been som kinde of happiness to have staied there) but exposed our selvs to eternal miserie. So that, as the beasts may say, Behold! man is becom as one of us, in respect of mortal life: so the Devils may say, Behold! man is becom as one of us, in respect of eternal death: which without the infinite mercie of [Page 23] God, and merits of Christ, it is not possible for us to escape. How heavie their should that sin lie upon our hearts, which exposeth us to so woful a condition! But as it should bee sor­rowed for, so

Secondly, Detested and abhorred. How should our hearts hate and rise against that sin where­by wee fell! That by sin wee are becom mor­tal, should put us into an immortal hatred of it. Wee should endevor the death of that which hath been the caus of our death. The first sin, (which was the mother of our miserie and mortalitie) wee can onely mourn and sorrow for. Original sin, wee must not onely mourn for, but mortifie. That bodie of death, (as the Apostle style's it, Rom. 7.24.) wee must everie daie, with all our might, wrastle with laboring to enervate and overthrow it. And thus if wee endeavor the death of Original sin, wee shall prevent the birth of Actual sin: as the stopping the fountain will bee the drying up the streams. And truly, this one thing well considered, That our mortalitie is the fruit of our sin, would bee sufficient to sharpen our hatred against, and work in us an abstinence from all sins vvhatsoever: and make us say, Shall I not bee avenged on the mother in the daughter, on the first sin in Original? Shall I dallie vvith, and indulge the daughter, vvhen the mother hath been my undo­ing? Shall I not, ought I not, to abstain from all, even the smallest sins, since the first hath prooved so pernicious? As the first made mee [Page 24] mortal, so the smallest is mortal. Were I now in the state of innocencie and immortalitie, as Adam once was, anie of the sins that are com­monly committed, and accounted little, (an of­ficious lie, a pettie oath, a wanton glance, yea, a wanton thought, and the like) would throw mee out of that happie condition, as that first sin did him, and make mee as mortal, as obno­xious to death, to eternal death, as now I am. For all are of the same nature: and therefore I must take heed of, and abstain from all.

Use 4. Since man is mortal, and must see death, Let him moderate his affections and hang loos to the things of this life. Wilt thou (saie's Solomon, Prov. 23.5.) set thine eies upon that which is not? i. e. not permanent, nor certain. For riches cer­tainly make themselvs wings, they flie as an eagle towards heaven. It may as truly bee said, Wilt thou that art not, set thine eies on riches? for thou certainly art a mortal creature, and must one daie fall down into the earth. And when wee fall down thither, were carrie nothing with us, except a rag, and a flower, and a board, or, at best, a piece of lead. Gold, and silver, and houses, and lands, and the like, which wee are so wedded to, and dote on, while wee live, wee must of necessitie bee divorced from, when wee go down into the Grave. A worm, how much dirt soever hee hath contructed by creeping a­bove ground, leav's it all behinde him when hee creep's into his hole. It isKno'ls Turk. hist. pag. 73. storied of Saladine, a Turkish Monarch, that hee com­manded [Page 25] a shirt to bee fastened to to a spear it manner of an Ensign; and then proclamation to bee made by one of his Priests in these words: Saladine, Conqueror of the East, of all his mightie riches, carrie's away no more then This. A good lesson for Christians to learn; among whom, too manie are too apt to forget them­selvs, in gapeing greedily after, and grasping abundance of earth as though they were not mortal, but were to live here for ever. And so they seem to sing a contrarie song to those Epi­cures, of whom the Apostle speak's 1 Cor. 15.33. Let us eat and drink, for to morrow wee shall die. But these earth-worms, thus, Let us add hous to hous, and land to land, and fill bag after bag, for wee shall never die. Such as these, when they com to die, (for die they must) how will they sing Loth to depart! With what difficultie will they bee divided from their dear Mammon! Lord, now lettest thou thy servant depart in peace, Luke 2.29. And, I desire to bee dislolved, and to bee with Christ, Phil. 1.23. is for a Simeon, that had his arms full of Christ; and not for them that have their hearts full of earth: and for a Paul; who accounted no more of gold, and silver, and all the riches of the Indies, then of dross, and [...]. dung, or of dogs-meat, that hee might win Christ, Phil. 3.8. And not for such as thought not less of anie thing then of Christ; nor more of anie thing, then of their Mammon. Wee should use this world (saie's the Apostle, 1 Cor. 7.31.) as not abuseing it. His [Page 26] reason is, Becaus the fashion of this world passeth away. Another reason wee may give: viz. Becaus wee our selvs pass avvay. Whatso­ever vvee have may bee taken from us; speci­ally in such times as ours have lately been, and begin again to bee. Hovv vvonderfully since the first dravving the Svvord hath the vvorld been altered vvith manie a man! His fair estate hath served out it time, and isPermutat do­minos, & cedit in altera jura. Hor. Epist. 2. l. 2. gon to a nevv master. That which is thine is mine; saie's the son of violence to the trueHaec mea sunt, veteres migrate, &c. Virg. Ecl. 9. ovvner: and so change's estates vvith him; take's his riches, and leav's him his ovvn povertie. But if vvhat vvee have bee not taken from us, surely wee must bee taken from it. And therefore let us desire vvhat vvee have not, and use vvhat vvee have, as not abuseing it: yea, as not abuseing and abaseing our selvs. Wee abuse the things of this life, and abuse and abase our selvs vvhen vvee desire them, and delight in them immode­rately, and make more of them and of our selvs then vvee ought; accounting them stable com­modities vvhich are most unstable, and our selvs immortal vvho are but mortal. Wee advance our selvs indeed by accounting our selvs more then vvee are: but vve abase our selvs in fixing our affections upon such inferior things; no less then a man of noble birth dishonoreth himself by marrying his kitchin-maid. Though our bo­dies are mortal, our mindes are not so: and should bee taken up vvith higher and more noble objects. As for these things here belovv, [Page 27] though wee may desire them, and labor after a good measure of them; First, for supplying our necessities, and preserving us from contempt and injurie: Secondly, for distributeing to the necessities of our poor brethren, and for other pious and charitable uses: Thirdly, for the comfort of our posteritie; hee beeing wors then an infidel (as the Apostle saie's) that provide's not for his familie, 1 Tim. 5.8. Yea, A good man (saie's Solomon) leaveth an inheritance to his children's children, Prov. 13.22. Yet when wee have them, wee must not set our hearts upon them, but look upon our selvs as mortal crea­tures, who must one daie bee divided from all our earthlie comforts; and whose wisdom therefore it will bee so to stand affected to them, that wee may part fairly, and willingly, with­out anie reluctancie and looking back.

Use 5. Since man is mortal, and must see death, Let him prepare for parting with this life. [...]. Life is a sweet, but not a stable blessing: Death soo­ner or later seizeth on all. There is no immu­nitie, no priviledg to anie. How then concern's it all to fit themselvs for their final farewel!

Consider to this purpose these three things.

First, That wee can die but once. Could wee die a second time, wee need not bee so careful for the first: for the second might amend a mis­cariage in the first; as the second Edition of a Book doth manie times the faults of the for­mer: and as manie a man and woman useth a second yoke-fellow with much more respect [Page 28] and tenderness then the former. And un­doubtedly, as manie a dying man saie's, if his life might bee continued, hee would live better then before hee did: so manie a dead man, would resolv, if his life might bee restored, to die better then before hee did. But though there bee a second death, there is no second dy­ing a corporal death. Therefore, since wee can die but once, how should wee prepare our selvs to die well! What can bee don but once in all his life, and is of singular concernment and con­sequence, a wise man will endevor to do to purpose.

Secondly, That it is a most difficult [...]. thing to die well. To die is ordinarie: everie man can, and must do that. To die couragiously, and with a contempt of death, is no miracle: manie even among the Heathens have don it. But to die so, as not to die again afterward: to die so, as to haveProv. 14.32. hope, and an heart full of joie in death: Hoc opus, hic labor est: this is one of the greatest works in all the world. The greatest part of men will not bee perswaded so, till they com to trie it: and indeed manie will not then. The Devil that prevailed with them before to neg­lect (if not to puff at) a godlie life, and the coun­sel tending thereunto, prevail's with them then also to make but a puff of their own lives: and to conceiv that their death is happie if it bee quiet, and free from the convulsion-fits of an awakened conscience. Yet som there are, that, when they com to die, confess their former mi­stake: [Page 29] they now finde it a most difficult work, which before they accounted most easie: they now see that a man's whole life should bee no­thing but a preparation for death; they now break out into sad complaints of their [...] mi­spence of precious time, of their following un­godlie courses and companie; of their neglect of God, and happiness: they now wish,O mihi praete­ritos referat si Juppiter annos! O that my life were to begin afresh! Or, O that God would trie mee one year, or one moneth lon­ger! And if a freedom from death were pur­chaseable, they would purchase it with a great summ of monie. A great Knight of this king­dom drawing towards his dissolution, was heard to say, That he would willingly buy his deliverance from it at a thousand pounds an hour, Yea, doubtless there are among the godlie, that look not on the mightie, weightie work of dying as a pleasant thing: they think not of it with­out som affrightment and retreat of spirit, Though Elijah request God to take away his life, 1 King. 19.4. And Simeon sing, Lord now lettest thou thy servant depart in peace, Luke 2.29. And Paul, desire to bee dissolved, Phil. 1.23. Yet David praie's to God, not to take him away in the mid'st of his daies, Psal. 102.24. And Heze­kiah, beeing summoned to die, complain's that hee shall bee deprived of the residue of his daies, Isa. 38.10, 11. These men were holie men as well as the other; and knew that this life is nothing to the next, and that death is the waie to it. Moreover, as they doubted not of eternal [Page 30] life, so they could not but desire to bee presently possessed of it. Yet the great work of dying they are loth to com yet unto. They beleev (belike) they are not yet fit enough for it: and therefore they desire a longer time for prepa­ration. A great and most difficult work it must needs bee, which requireth a through repentance, a lively faith, a firm hope, perfect charitie, utmost patience, humble submission, holie contentedness, fervent praier; and manie such as these.

Thirdly, That according to our care or careles­ness in prepareing for death, will bee our consolati­on in it, and condition after it. With what a sad heart may an ungodlie man, that never made anie preparation for his death, lie upon his death-bed! Hee cannot fetch anie comfort from his former life. Hee consider's his neglect, or miserable misperformance of duties, his de­fect of grace, his manifold sins against manifest conviction, which are now to his conscience, as so manie swords in his sides; and make him lie upon feathers as upon thorns. Hee saie's unto death as Ahab unto Elijah, 1 King. 21.20. Hast thou found mee, O mine enemie? Heaven hee cannot hope for, and Hell hee cannot but fear: Hee could bee content to miss of Heaven, so that hee might escape Hell: Hee wishes that either himself or his sins had never had a beeing: and would bee willing to die a thousand deaths one after another, if thereby his sins might bee expiated, or himself annihilated. Hee considers God's mercie, but cannot comfort himself with it, [Page 31] haveing so much abused it: hee look's on his Justice, as looking strictly on him, and readie to commit him to that infernal prison, from which there is no redemption.

But with what a glad heart, and cheerful countenance may a godlie man, that prepare's for death, entertain it when it com's! It com's to him without a sting, (the sting of death is sin, 1 Cor. 15.56.) and therefore hee can safely take it, and put it into his bosom; as a man may a snake, when the sting is pulled out of it. Death is restorative to such a man, as the sight of the brazen Serpent was to them that were bitten with the fierie Serpents, Numb. 21.9. It strike's indeed, but no otherwise then the Angel did Peter, to bring him out of prison, Acts 12.7. So death com's to the godlie, to deliver their souls from theE corporum vinculis, tanquam è carcere, evola­verunt. Cic. Som. Scip. prison of their bodies, and to return them to God that gave them. A godlie man expect's and prepare's for this guest, and therefore bid's it welcom. When men com up­on us unexpected, and finde us not in such a po­sture and readiness as wee desire, wee are not verie well pleased: and though wee love them well, wee could wish they had not com so soon. But if our selvs, and all about us bee in right order, the sooner they com, the better pleased wee are. So, to an unprepared heart, death strike's cold: but to a prepared one, it is as sleep to a wearie laborer; or cold waters to a thirstie soul; or good news from a far countrie: as Solo­mon speak's, Prov. 25.25.

How shall wee perpare for Death?

First, By true repentance. Sin is the meritori­ous caus of both first and second death. Re­pentance prevent's the second, and make's us readie for the first. Let death com when it will, it com's not unseasonably to a repentant soul, that hath endevoured to wash it self white again in it own tears: this washing work wee must do everie daie. Everie daie original cor­ruption spot's us: everie daie by repentance wee must get out [...] our spots, and endevor to stop up that cursed fountain. Everie daie we fall into sin: everie daie wee must rise again by re­pentance.

Secondly, By taking heed of all such things as must bee repented of. Do Cujus poeni­tendum fuerit, nè feceris. Com­misisse cave quod mox mutare la­bores. nothing which af­terwards thou must griev for, and wish undon; is a good rule: If wee observ it well, it will preserv us in such a sweet frame of spirit, as will make our lives comfortable, and prepare us for parting with them.

Thirdly, By leaving nothing undon till death approacheth, which ought to bee don before. To this most difficult work of dying well, what things are requisite I told you before. Now all our time is little enough for the acquireing of them. And the greatest measure of them that wee can get, wee shall finde little enough vvhen wee com to make our last use of them. It is utmost follie to neglect Grace, till wee are ente­ring into the Grave, and the lamp of our life is going out. Yet thus it is with the greatest [Page 33] number of men. When they perceiv death comming to them, then they will provide for it, then they will repent, and beleev, and call upon God, and make their peace with Heaven. Thus the Devil blinde's and besot's them: thus they listen to his lure, and rather suffer him to cozen them into a conceit of dying well, though they never cared for liveing well, then God to perswade them, That if they would die well, they must live so; that they must provide all their daies for their last daie; that Repentance, and Faith, and other Graces are of more [...]. worth then to bee so easily obtained; that if wee would have God hear us calling upon him in sickness, wee must hear and obeie him calling upon us in health; that Heaven will not bee at peace with us till wee are readie for death; and that wee must not conceiv our selvs readie for death, if wee prepare not for it till wee are rea­die to die.

Fourthly, By doing nothing in which wee would bee unwilling that death should finde us. Wee would bee loth that death should finde us ei­ther idle, or ill-emploied: that it should finde us not onely in anie ungodlie, unjust, intemperate action, but with an oath, or a curs, or a scoff, or a lie, or an obscene, wanton, foolish, idle word in our mouthes: yea, with anie sinful thought in our hearts. Abstain wee then care­fully from all these. For these vvill make death most unvvelcom to us; becaus they argue an utter unpreparedness for it: novv vvhere [Page 34] an unpreparedness is, there death is never welcom.

Fifthly, By doing all that wee do in such a sort, as if death were to seiz upon us in the verie act. Let a man so read, and hear, and praie, and sing Psalms, and communicate, and confer, and do all other actions, as if they vvere to bee his last, and hee vvill do them so sincerely, through­ly, self-denyingly, as is possible for him to do; and so vvill bee in a preparedness for death, vvhensoever it shall com.

Sixthly, By the dailie meditation of death. Death is the first of thoseMors tua, mors Christi, fraus mundi, gloria coeli, Et dolor inferni, sunt meditanda tibi. five things vvhich are commended to everie man's meditation. And vvhosoever shall think frequently vvith himself thus: Dust I am, and to dust I must return, Gen. 3.18. My earthlie hous of this tabernacle must bee dissolved, 2 Cor. 5.1. Here I have no continuing citie, Hebr. 13.14. Neither noble parentage, nor large patrimonie, nor high ho­nors, nor vast riches, nor excellent beautie, nor firm strength, nor rare endovvments, nor anie thing, can keep life and soul, or rather soul and bodie alvvaies together: implacable death, maugre all that the most learned Physicians can do to the contrarie, vvill at last plunder this earthlie hous, and make mee keep open hous for everie worm that com's. Sin hath put mee into a necessitie of departing hence: it is God's mercie that I have continued thus long undis­solved; hovv soon his Justice may command my dissolution, hee onely knovv's: obnoxious [Page 35] I am everie moment to the devourer of men: Death may sweep away this dust this verie daie, yea, this hour, yea this minute, while I am in the mention of it: Wheresoever I am, whatsoever I do, I may bee reached by the inevitable stroak of impartial death. Whosoever, I say, shall frequently think thus with himself, shall finde the fruit of it. Such a man, and onely such a man, is likely to bee ripe and readie for death, com when it will: like a good hous-keeper that keep's a constant table, and hath alwaies great store of good provision about his hous, fit to entertain anie guest that com's. Such a man is likelie to have his heart in order, and his ac­compts even, and to look death in the face with joie, and to take well all that death doth, as knowing that (as one said, [...]. Epist. Ench. cap. 79. Anytus and Me­litus can kill mee, but cannot hurt mee, so) death can do him no harm; but open's a passage for him into Paradise; where hee shall bee troubled no more with Death, or Sin, or Satan; but fil­led with Grace, and Glorie, and God, to all e­ternitie.

Seventhly, By frequent discours of Death. And if it bee much in our Meditation, it cannot but bee somtimes in our Communication. For what the minde run's on, the mouth will talk of: as what aOmnia quae sensu volvuntur vota diurno, Pectore sopito reddit amica qui­es. Claudian. man do's or desire's in the daie, hee commonly dream's of in the night. Now among all things that men discours of, nothing should bee more seriously, nothing can bee more profitably discoursed of then Death, which will [Page 36] put an end to all discours. To discours of death will dispose us for death, and make us more fami­liar with it, and less fearful of it. It argue's utter unfitness for death, when men are not wil­ling to speak of it, till they are not able to speak of it; and not willing to hear of it, till they can­not hear of it. It is storied of Lewis the E­leventh King of France of that name, That fearing that [...]. Arist. Eth. ad Nic. lib. 3. c. 9. King of Terrors, (as Bildad style's Death, Job 18.14.) hee strictly charged, that none should so much as name it within his Court. (So bitter is the remembrance of Death to a man that liveth at rest in his possessions, to a man that hath nothing to vex him, and that hath prosperitie in all things, as the Wise-man saie's, Eccl. 41.1.) How much short was this Christian of that Heathen, Philip, King of Macedonia! who commanded a trumpet to bee sounded everie morning at his chamber-window, and then these words to bee uttered with a loud voice, [...]. King Philip, remember that you are but a mortal man. How shall this Heathen rise up in judg­ment against manie millions of Christians and condemn them! who will distaste, and it may bee deride discours of Death. Talk of sitting for the Grave, and they will think you go about to burie them alive. With whom therefore when they com to die, it may bee as it was with Adri­an the Emperor: Hee, drawing towards his dissolution, brake out into this bitter com­plaint,Animula vagu­la, blandula, hospes, comésque corporis, quae nunc abil is in loca, Pallidula, rigida, tristia, nec, ut soles, d [...] ­bis joeos, &c. Dion. Cassino. O my soul what will becom of thee? whi­ther will death send thee? into what a dreadful [Page 37] place will the Devils drag thee? now thy jollitie must bee no more. Take wee heed of such jollitie and vanitie as will render the discours of death distasteful, and make us unfit for the sudden ap­proach of it. Rather let us bee willing in the mid'st of our Feasts and mirth at anie time, to entertain thoughts, and to exchange discours thereof: which will excellently season everie dish, and preserv us from that excess which wee are too apt to fall into. Herodotus reporteth, That [...]. Herod. lib. 2. c. 78. great men among the Egyptians, when they made a Feast, caussed a dead man made in wood, as lively as might bee, to bee brought in, and shewed to everie one of the guests, with these words: Look on this and drink; and de­light thy self so now, as knowing that thou shalt bee such an one when thou art dead. It were not amiss if the same practise were among great persons everie where. It might restrain them haply, not onely from too liberall an use of the crea­ture, but also from that loosness and lewdness of language, wherewith manie times they defile their own mouthes, and griev the hearts of such among them as fear God; who had rather fast, then bee so feasted. And well it were for prepareing men for Death, if not onely at all their meals, but at all their meetings; they were enjoi­ned to make a Grave, and serious mention of that, which will dissolv our meetings and our selvs too, wee cannot tell how soon.

Eightly, and lastly, By a right going to the hous of mourning. A right going I say: not [Page 38] such as commonly wee make. David saie's of his enemie thus, If hee com to see mee, hee speaketh vanitie: his heart gathereth iniquitie to it self, when hee goeth abroad, hee telleth it, Psalm 41.6. If it bee not altogether so ill with us, when wee go to visit the sick, or to burie the dead, yet it is ill enough. Wee look upon the sick person, wee see him laid along on his bed, unable to turn, or to feed himself; wee see death in his face, wee see his tears, wee hear his sighs, and groans, and lamentations. One would think that such an object should make us retire into our selvs, and work well upon us, but it seldom doth: wee return as mindeless, and unfit to die, as wee vvent. So vvee go to the Funeral: vvee see the Corps; vvee see it put into the Cof­fin; vvee see mourning, but vvee do nothing, for the most part, aright. Wee eat and drink, and talk as pleasantly, as if vvee vvere at a Wedding, and not at a Funeral. So that as one said to a Philosopher, vvho, vvhen the ship vvas in verie great danger of beeing cast avvay by a grievous tempest, minded nothing, but imploied his tongue in asking manie trifleing questions: [...]; Agell. Wee are in a most sad and sinking condition, and do'st thou trifle thus? So it may bee said to us, You are com to the hous of Mourning, and are you so merrie? You see a man dead before you, and do you think that you shall never fol­lovv? Wee follovv the Corps to the Church, vvee see it committed to the Earth, wee hear the Funeral Sermon; Can vvee chuse novv but [Page 39] bring death home with us in our hearts, and make preparation for it? But alas, how little do wee? Who almost think's with himself, Ho­die tibi, cras mihi: thou art buried to daie, my turn may bee to morrow. Wee procrastinate, and put far away the evil daie, Amos 6.3. as though with the drunkards of Ephraïm, wee had made a covenant with death, and were at an agreement with Hell, Isa. 28.15. How few are there that can say with Francis Borgia, a Spanish Courtier? Hee,Ribaden De vitâ Fr. Borgiae. lib. 1. cap. 9. haveing been at the Funeral of the Empress, and considering how little a Grave had devoured all earthlie Greatness, said when hee came home, Augustae mors mihi vitam attulit; The death of the Empress hath brought mee life; and forthwith became a won­derfulyTotus mutatus est in melius. Ibid reformed man. If wee go aright to the hous of Mourning, wee go more willingly to it then to the hous of Feasting: becaus as So­lomon saie's, Eccles. 7.2. it is better to go to that then to this. And wee return more wise, more weaned from the world, more willing to die, more prepared to die, then when wee went. As one saie's to another in the Poët,Nunquam ac­cedo, quin abs te abeam doctior, Ter. I never com to you but I return better instructed: so may wee say, if wee bee not wanting to our selvs, when wee visit the Sick, or perform the last office to the dead: Wee never do so, but wee return much better. Everie thing that wee either be­hold or hear, is a real Sermon to us, and call's up­on us to make a good use of it. Everie Funeral-daie is an Humiliation-daie, which setteth the [Page 40] heart in a good frame, and so keepeth it a great while after. And therefore, such as truly desire to prepare for Death, will as willingly go to a dying man, and attend him when hee is dead, as those persons that desire to discharge conjugal duties, will desire to bee present at Matrimo­nial contracts, where their duties are discour­sed of.

Now as wee ought everie daie to prepare for death, that wee may say with the Apostle Paul, I die daily, 1 Cor. 15.31. (thoughMortis pericula adeo. Metonymia effecti Hyperbo­lica. Sic 2 Cor. 11.23. in morti­bus saepe se fuisse scribit. Pisc. in lo­cum. hee speak's it in another sens:) so ought wee more specially to do it, the nearer wee are to our Close. It is reported of the birds of Norwey, that they are of swifter flight then the birds of anie other countrie: not becaus nature hath be­stowed upon them more agilitie of wing; but by an instinct they know the daies there to bee exceeding short, and therefore they hasten the more unto their nests. A stone the nearer it fall's to the Center, the faster it mov's. The Sun, the nearer it is to it going down, the more glorious it look's. Thus it should bee with us: The shorter our time is, the more haste wee should make: the nearer wee are to our descent into the Grave, the more vigorous should bee our preparation for it. Thus if wee do, when wee are cast on our bed of sickness, and receiv a summons to appear in another world, wee shall bee fitted to part with this. A man that dieth daily, hath little to do when hee com's to die but to die: and hee may die not onely patiently, [Page 41] but delightfully;Qui capit dis­solvi & esse cum Christo, non pa­tienter moritur, sed patienter vi­vit, & delecta­biliter moritur. as Augustin saie's, Hee that desire's to bee dissolved, and to bee with Christ, doth not die patiently; but live's patiently, and die's de­lightfully. Hee know's that as his earthlie friends will carefully commend his Bodie to the Earth: so his heavenly friends, the holie An­gels will cheerfully conveigh his Soul into Hea­ven. This good office these holie Angels per­form to everie godlie Soul by the appointment of God. The Soul, doubtless, can finde the waie back again to Heaven of it self: beeing free from the Bodie of Death, it asscend's to Hea­ven as naturally as the Bodie descend's to the Earth; or as a wicked Soul, unpurged of it sin, fall's down to Hell. Notwithstanding it pleaseth God to send forth these ministring Spirits, and it pleaseth them exceedingly to com, to accom­panie their Souls who are to bee Heirs of Salva­tion, and to preserv them in safetie from the Prince of the power of the Air, and his hellish com­panie, who would gladly intercept the asscending Soul, and hale it into his own Quarters. This, I say, a man that die's daily, and so is prepared for Death, is certain of, and therefore die's delight­fully. Let it bee the care of us all so to prepare for Death, that wee may so die.