DEARE Sisters, wee haue all beene a good while vpon our journey to our long home and there is none of vs which is not past, or at least come to the middle way of this journey, though wee were certaine that wee should fulfill the Age prescribed vnto Man­kind. (Psal. 90.10.) But of this [Page 2]it were folly for any of vs to pro­mise or presume any thing: The terme of this our mortall life is vncertaine and vnknowne. Who­soeuer is most backward vpon this way by reason of yeares, may by the sudden stroke of Death get the start of his or her fel­lowes. Wee haue seene both of our neere Friends, as our Bro­ther W. E. and Sister D. C. some good while since; more lately, our Sister A. E. and these younger then our selues goe before on this way, whose staffe standeth next the doore wee know not. And certainly, Death hath giuen lowd bounces at some of our doores, who haue beene brought so neere vnto it that our recouery was beyond our owne and others hope: You will say, wherefore doe you write these things which [Page 3]wee all so well know? Why, but to tell you all and my selfe that we must make better vse of these things then I feare wee yet haue done. It standeth vs vpon to la­bour our hearts, that wee may be touched with some deepe and se­rious sense of our mortall case, and not slightly to examine our selues how wee are fitted for that houre. It is an ordinary fa­shion for vs vpon the death of Friends or others, to breath out a sigh or two with some such words or wishes. Thus wee see what wee are, and whereto wee must, or God make vs ready for him: But I doubt our care to make tryall of our fitnesse and to make our selues fit doth vanish with our words, and is nothing but the smoake of a suddaine pas­sion. But good Sisters, wee must [Page 4]know, that there is no trifling in a businesse of this nature. Death is an aduersary with whom per­force wee must grapple; and a thing which first or last wee must vndergoe. And as once wee shall dye and that but once, so vpon that once dying doth depend our euerlasting weale or woe. Mar­riage, is said to bee a mighty thing; which, wee are with much aduisement to thinke of ere wee attempt. For, oft our Wedding-day doth proue the first or last of all the good and pleasant dayes of our life; but much more is it so with the day of our Death. For, haue wee beene vnhappie in our match? If nothing else, at length Death will vntie the knot and re­lease vs of that misery: but after Death no change or alteration of our estate can bee expected. Dye [Page 5]wee well? wee are for euer (as wee say) made men; nay, for euer blessed and glorious Saints in Heauen. Dye wee ill? woe be vnto vs, that euer we were borne. Wee shall for euer bee out casts from the Blessed presence of GOD and companions with all Dam­ned wretches and Diuels of Hell. Alas then! that wee should make so light account of this houre: that wee should spend so few thoughts about it, and cast away so much of our precious time on other things of no moment. Would wee not hold him a very sot and idle fellow, who hauing some great businesse in hand whereon his whole Estate or his Life did depend; neglecting that, should spend his time and money in walking London streets, see­ing the Lyons, Beares, Exchange, [Page 6]and other Monuments of the Citie. Loe, what is this but our owne case? There doth lye vpon vs the most weighty businesse that can bee; and whereon doth stand our eternall Blisse or Misery; namely, to bee ready for Death and to dye in the LORD. How doe wee forget our selues then, that letting this lye by the walls wee passe away our liues as a Dreame, and employ the most and best of our time and strength in walking the Streets, on the gawdy Toyes of the world, and hunting after the profits and pleasures of it, which at the last cast, when wee shall most need comfort, will stand vs in no stead, but rather adde, to our griefe and misery.

This is an errour which holy DAVID doth blame in mens [Page 7]courses, Psal. 39.7. Doubtlesse, Man walketh in a shadow, (or a­midst shadowes) and doth disquite himselfe in vaine; hee heapeth vp riches and cannot tell who shall ga­ther them. They are but fleeting shadowes and emptie shewes of good things rather then things truely good, with which men are deluded, pursuing them with much sweat and toyle, and vex­ing their soules with many feares and cares about them, but alas! all in vaine. For, as they haue onely shadowes when they haue got them, so they cannot hold them, nor yet leaue and bestow them to whom they would.

But there is a Wisedome which MOSES the man of GOD doth desire, that hee might set his heart vpon, Psal. 90.12. LORD teach mee so to number my dayes [Page 8]that I may apply my heart vnto Wisedome. And wherein standeth this, but in preparing our selues for Death? And to say truth, this is the onely true Wisedome; one dram whereof is more worth then all the carnall Prouidence and worldly Wit that is of such account with men, though it fill our Coffers with Gold and bring in worldly wealth aboue our hearts wish. The more that wee apply our hearts to this wise­dome, and employ our time a­bout it, the more wise and pro­uident shall wee proue to haue beene for our best good; and the sooner wee doe see about it, so much the safer worke shall wee make for our Soules. Our Life is heere assigned vs to make ready for Death; which if it were much longer and more certaine then [Page 9]it is, were yet at the shortest for such a businesse; how much more in this shortnesse and vncertain­ty thereof? This worke, then cannot bee too earely begun nor earnestly followed, which is of that great importance for our E­ternall good or ill; and for which, so short a time and that vncer­taine is allotted vs. Heere then I desire you to goe along with mee, and wee will consider what is the best course to fit our selues for Death, and gather out of GODS Word (which onely can instruct vs with this wisedome) some Obseruations which by GODS assistance, may giue vs all some helpe and furtherance in this matter.

First, then it is a good step of preparation vnto Death tho­roughly to vnderstand, that wee [Page 10]are fraile and mortall Creatures, with the cause from whence it springeth, that is Sinne, and the consequent thereof, namely, E­ternall happinesse or miserie. MOSES doth take his rise heere and fetcheth this wisdome of ma­king ready for Death from a seri­ous apprehension of our Mortali­tie. LORD, teach mee (sayth hee) so to number my dayes, &c. Psal. 90. What is this numbring of our dayes, but to haue a right vnderstanding, and to take a seri­ous notice of our life how short and fraile it is? Let vs know this and ponder vpon it with the cir­cumstances therof, and it will ex­cite vs to an industrious and con­stant care of Dying in the LORD; whereof while wee haue little right knowledge & lesse thought, wee are both vnready, and care­lesse [Page 11]to make ready for Death. It is a speciall part of that waking which our SAVIOVR doth pro­nounce Blessed, Luk. 12.37. Bles­sed are those Seruants, whom the LORD when hee commeth shall finde waking. A man that is fallen into a sound sleepe doth not for the time know what his estate and case is, much lesse scanne and ponder it with himselfe. It is the waking man onely, who can and doth vnderstand the condition of his health, credit, and abilitie, and employ his thoughts about them to maintaine or amend the same. Wee may bee sure then that wee haue well shaken off that drowsie sleepe, wherein by Nature wee lye knowing little and minding lesse our mortall state, sinfull con­dition, GOD and the future Life, when wee begin duely to vnder­stand, [Page 12]deepely apprehend and earnestly minde, among other Spirituall things, our fraile and mortall Nature, our sinne which hath brought vs vnder the domi­nion of Death, and the issue of it, which is (as I said) Eternall woe or happinesse. It is not a com­mon thing thus to awake; and rare is the man, that is endued with this vnderstanding of his Mortalitie. It is a mysterie not learned but in GODS Schoole, and that by the teaching of GOD himselfe onely. Wherefore else doth MOSES craue it of GOD, but that he was the onely teacher of it? LORD, teach mee to num­ber my dayes, &c. Psal. 90. And DAVID likewise, LORD, let mee know mine end and the measure of my dayes what it is, Psal. 39.4. By humaine Arithmeticke men at­taine [Page 13]to rare skill in numbring; they learne to diuide, multiply, adde and substract, they are able to cast vp great summes and euen account infinite numbers: Geo­metrie doe teach men to measure Lands, to take the distance of Places, the height of Hills, and Towers; yea by Art, men aduen­ture to define the Compasse of the Earth; the breadth of Hea­uen; the height and magnitude of Starres and Spheares. But there is no Art or skill that can teach vs aright to number our Dayes or measure our Life, but the Heauenly arithmeticke taught vs in Gods word; no Master hath any faculty to instruct vs hereun­to, but GOD himselfe, who must open this mysterie vnto vs & giue vs wisedome to apply our heart vnto it. Nature and Reason can [Page 14]giue vs but a slender view and shallow vnderstanding of this thing. What therefore is more common with vs, then to take a false measure of our life? who of vs truely doth number his dayes? We imagine all our life to bee of many elles length which is but of an hand bredth. Wee conceiue not perhaps that wee shall liue euer; nor doe wee due­ly consider that wee may shortly and suddenly; that wee must cer­tainely Dye, and that to our e­uerlasting torment if we preuent it not. Children for want of discretion vnderstand nothing of their Mortalitie; Young men who are in the floure and prime of their yeares, thinke that Death cannot yet bee neere them, and that it were but lost labour for them to thinke on it; Men of [Page 15]more mature age encumbred with multitude of worldly bu­sinesse haue not leysure to consi­der of it.

And of Old men, none is so aged who is not perswaded, that hee shall or may liue yet a Yeare, a Moneth, a Weeke, or at least a Day longer. It will heere bee said, that Heathen men haue wor­thily discoursed of our Mortali­tie. And who doth not acknow­ledge that he is Mortall? I grant it, and cannot but admire the speeches which I finde in Hea­then men, wanting the know­ledge of GOD and of his Word touching this subiect. But how speake they hereof? Much as a Grammer scholler, writing or de­claiming on a Theme which hee doth not well vnderstand, vtte­reth many things wittily and [Page 16]pretily to the purpose; but they are such things, as hee hath ga­thered out of some Authors or haue suggested vnto him by o­thers, or fell from him at vna­wares, more by hap (as wee say) then by cunning. Amongst many shafts shot by a blind man, it chan­cheth that some flye toward the marke. Wee haue read of some ignorant man who in a trance or sleepe haue spoken Latine and Greeke, made Verses, and talked of wonders, which for the present they minde not; nor when they awake, are they able to call to minde. Such like is the Discourse of learned Heathen men concer­ning Mortalitie, which they learned rather by Ocular obser­uation then Diuine instruction; and of which they let fall some true and graue speeches, but [Page 17]without thorough apprehension or full vnderstanding of the point. For they had but a darke glimpse of that future state which en­sueth Death; and knew no­thing of the true cause of this our vanitie and frailtie, which they pored after in the warre and con­trarietie of the Elements, where­of our Body is framed; but was truely in sinne that hath put em­nitie betweene GOD and vs, and cut vs off from GOD which was our Life. And for the vulgar knowledge of our Mortalitie, what is it, but a fleeting fancie and swimming conceit, that ma­keth no deepe impression nor constant apprehension of Death and the issue of it in our hearts. It is with vs, as with a man viewing himselfe in a Glasse (as Saint IAMES speaketh in ano­ther [Page 18]case) who for the present doth see what his face and figure is, but vpon the turning of his backe doth forget it: Euen so, if some spectacle or speech of our mortalitie bee offered, wee en­tertaine some slight thought of it, of the nature and sequell thereof; but in a moment it doth vanish and is shlipped out of memory ere it can take any firme footing in vs. Finally, there is a naturall knowledge of our Mortalitie got­ten from experience of what wee see daily from the principles of nature, and literall instruction of the word. A carnall man doth at­taine to this, but with no benefit while it doth shew to him onely the out-side of this mysterie and giue him but a slight view thereof that doth neuer enter his heart, nor enlarge it to a serious medi­tation [Page 19]of his fickle state. And there is a spirituall knowledge also of this thing, which doth lay open our Mortalitie with the cir­cumstances of it to the full, and doth present to our mindes with such a cleere and constant view thereof, that wee cannot but thinke vpon it and lay it to our heart. An Image of it doth still stand before our eyes, and a si­lent voyce euer whispereth in our eares, that wee dwell in houses of Clay, haue our foundation in the dust, and perish from the Morning vnto the Euening, Job. 4.16.19, 20. Whosoeuer hath gotten this vnderstanding, hee hath learned it of GOD, who awaking him out of the spirituall sleepe that oppresseth carnall men, hath giuen him eyes and senses to see beyond them and [Page 20]pry more exactly into the myste­rie of Mortality, then they can do, who doe but superficially know and more slightly lay to heart their mortall case with the cause and issue of it. This then wee may resolue for certaine, that wee are in a good way of readinesse for Death, if once wee bee come to a thorough vnderstanding of these things and doe deeply pon­der them. There is none of com­mon sense, that doth know and take speciall notice of the com­ming of a friend or foe, and their intent therein that it is for his singular good or vtter vndoing, but will looke about him to bee in some readinesse to receiue the one and resist the other; Euen so, if the LORD haue once well en­formed our mindes of these things (I meane the certaine [Page 21]comming of Death, the vncer­taine time thereof, together with the blessed issue of a good end and miserable of a bad) it will at once in some degree make vs ready for Death, and awake vs to a speciall care more and more, to prepare our selues. See tou­ching this, a worthy passage in CALVINS Institutions, Lib. 3. cap. 9. sect. 2.

A second thing which will fur­ther vs in this worke, is to watch for, and against this houre of Death. If wee will not haue the day of the LORD come on vs as a Thiefe in the night, (saith bles­sed PAVL. Thes. 5.8.) let vs not sleepe as others doe, but let vs watch and bee sober. And bles­sed is hee that watcheth, (saith the Holy Ghost, Reuel. 16.15.) Watching is a word of larger [Page 22]sense in these and such places of Scripture. But by Watching I heere meane (which sense is also in them included) an expectation of Death, and such a one, as that wee looke for it euery moment, and make account that wee may, nay, that wee shall meete there­with wheresoeuer wee bee. The flocke is quickly wearied of the Woolfe, and the House is soone broken vp and spoyled of the Thiefe, if the Shepheard and Good-man of the house keepe not good watch against them. The Watch not well kept hath oft giuen an opportunitie to the Enemie to enter and sacke a Towne, to surprize an Armie, and cut the throates of the Soul­diers sleeping: but, the Enemie which is well Watched, doth much the lesse hurt. Thus wee [Page 23]must make sure reckoning, that Death will take vs at some ad­uantage, and ouertake vs at vna­wares to our vnspeakeable hurt, if wee set not a good and con­tinuall spirituall Watch against him. As then the carefull Sen­tinell doth expect the Enemie all the night long, suspecting that if hee come not at one houre hee may come at another; if not one way, yet another, and da­reth not let sleepe to seaze on his eyes no not for a moment; so are wee to bee in a like watch­full expectation of our Death at all times and places. Make wee account, that if hee haue vs not by the backe in our Child-hood, hee will in our Youth; if hee baulke vs in youth, that wee shall heare of him in our riper Age; if not then, yet surely in our Aged [Page 24]yeares. Doth hee spare you at home? expect him abroad; Are you layd in your bed? looke for him there to disease you; Feed you at your boord? looke for him there to bee a guest with you; Bee it day or night; bee you alone or in company, in the field or in the Towne, at your sport or about businesse, let this bee your thought, heere may Death come and arrest me.

This hath beene the ruine of many men, that as sometime carelesse Souldiers stragling a­broad without order or armour, presuming not to meete with any Enemy, haue beene caught in an ambush and cut off when they least expected; so they not loo­king for Death then and there, haue beene set vpon at vnawares and taken away vnprepared as [Page 25]they were. It is then extreame folly for vs in any place or time to promise to our selues securitie from the stroke of Death; an E­nemy, that (like the Iewes against PAVL) hath vowed our destru­ction; that will make no league or take no truce with vs; that no brazen Tower can exclude, no Guifts winne, no Prayer intreat; an Enemy that doth chase vs con­tinually, sometime in visible forme, of open danger and sick­nesse, sometime in an inuisible fi­gure of secret perils and diseases; that hath a thousand wayes to as­sault; and as many weapons to kill vs, being neuer farre from vs, and oft neerer then we thinke of; whose mortall stroke no fence can ward off, nor armour resist. What then can wee doe other (if wee will doe wisely) but euer [Page 26]meditate of our Death and expect it alwayes? Euen as well in the Prime of our yeares as the Win­ter of our age; in Health as Sick­nesse; at a Banquet and in the middest of our mirth, as in a Bat­taile and amongst the carkasses of dead, and cryes of dying men.

Yea, but (you will say) this will marre all our mirth. For who can laugh and bee merry, if his heart bee euer taken vp with the sad memory of Death; and such a ghastly Image bee still be­fore his eyes. It may bee that this meditation will indeed quell and coole our Carnall mirth, which wee take in laughing, ga­ming, dauncing, and such out­ward things: And if it doe so, farewell such mirth. Some af­firme of Oxymel a syrupe plea­santly tart, compounded of Wa­ter, [Page 27]Honey, and wine Vineger boyled together, that where Flegme doth abound, it auayleth prettily to extenuate and cleanse it away; but if that bee wan­ting, it preyeth on the substance and strength it selfe of Nature; and the frequent vse of it rotteth the Teeth, dulleth the Sight, hur­teth not seldome the Stomacke, alwayes the Sinewes: It may bee then wholesome as a medi­cine, to them that are circum­spect in the vse of it; but it is in­euitably hurtfull to them, that turne it into a vsuall food: Euen so this worldly mirth is highly prized, and praised as a soue­raigne medicine to preserue our bodily health, and to put ouer sorrowes and qualmes off the heart, wherein also perhaps it may doe somewhat, wisely and [Page 28]warily vsed; but it is perillous, yea pernicious, to the sound state of our better part, our Soule, I meane; chiefely, if it bee follow­ed as a Trade and taken vp as a dayly Diet. For what doth it but steale our hearts from GOD, our time from his seruice, make the Diuell a faire way to ensnare vs, and giue Death an opportu­nitie to seaze vpon vs at vna­wares. And then what commeth of all our merriment and sport, but euerlasting woe and lamen­tation? As CHRIST hath it in Luke, 6.25. Woe bee vnto you that laugh; for you shall mourne and lament. No good seed doth prosper in ground that is too ranke and rich; Nor is there any place in an heart disposed onely to this Carnall mirth, for godly sorrow, true repentance, feruent [Page 29]and frequent prayer, serious me­ditation of GODS Word, nor finally, for this serious Spirituall wisedome, in making ready for Death; of which the heart car­nally merry, cannot endure the sight or thought. Anger or griefe (saith SALOMON Eccles. 7.5.) is better then laughter; for by a sad Countenance the heart is made better. Our Children learne not most where they laugh most, and haue most sport and play. The best Schoole for lear­ning is a place of sober and mo­derate Discipline, to restraine Children from wanton liberty and sometime to make them smart for it, and other faults. So the schoole of CHRIST, where wee are to learne true wisedome, is not the House of mirth and feasting, but of godly [Page 30]sorrow and mourning. Wee shall then sustaine no losse, if by this meditation of Death wee leese and abate any thing of this worldly mirth, which is the bane of our soules health. But for our true spirituall Ioy in GOD it will further that, ma­king vs so much the more to minde and seeke heauenly things to solace our hearts in the hope of them, to hasten our repen­tance, and labour for the assu­rance of a life more stable and certayne, by how much the more wee minde the vncertain­ty and end of this our Mortall life, and all the comforts of it. And as for lawfull and Christian solace in outward blessings, it will not hinder that, but direct and keepe it within compasse, that it bring not an obliuion of [Page 31]GOD and better things on vs, and a securitie in the neglect of our saluation and the meanes thereof. It is not briefely the Christian expectation of Death, that will marre our good and ho­nest mirth, but a seruile feare thereof, and vnreadinesse for it. The more that wee shall in a Christian sort expect Death, the more ready shall wee bee for it, and the lesse shall wee stand in feare of it. As a man forewar­ned, is thereby also well fore­armed; so a godly expectation of Death, is a good degree of preparation thereunto.

In the third place, this wee must take heed of, that wee bee not farre engaged into the world, nor deepely plunged into the affaires of it, if wee will bee in a readinesse for Death. The ap­proach [Page 32]of the Enemy and the all­arme vnto the Battaile, is vnwel­come and heauy newes vnto a Souldier, who is turned Mer­chant, that hath great Trade by Land and Sea, hath got his houses full of Merchandize and Coffers of money; or is become a iolly Farmer, hauing about him a great stocke of Corne or Cat­tle; And so will Death bee vnto vs, if wee keepe our hands full of worldly businesse, and haue our hearts set on the cares and pleasures thereof. No man (sayth PAVL, 2. Timoth. 2.4.) that goeth on Warre-fare is intan­gled with the businesses of this Life, that hee may please him which hath chosen him for a Soul­dier. It is a speciall point of a good Souldier, to bee alway rea­dy at his Captaynes call, bee it [Page 33]neuer so sodaine. Such a one will therefore keepe himselfe free from other imployments, that all times hee may attend his Captaynes pleasure in going whether hee shall send him, and doing what hee shall Command. What are wee, but GODS Souldiers vnder IESVS CHRIST our Generall? whom to please ought to bee our speciall care; and to that end must wee keepe our hearts and hands free from the intanglements of this worlds affaires and delights, that wee may at all times bee ready for whatsoeuer seruice hee shall put vs to, bee it to hazard our liberty, credit, or wealth, for his names sake; or at his call though very suddaine, to lay downe and giue vp our liues. Surely, to meddle farre with worldly matters and [Page 34]hamper our selues, with them, must needes bee a maine impedi­ment to this readinesse. For these cares and pleasures, if once they insinuate into vs, will so intrench themselues in our heart, that it will not bee easie to ex­pell them: Nay, they will justle out of place or much hinder this most speciall and greatest care to make ready for Death, drow­ning all thought thereof by their continuall buzzing in our hearts and eares; and taking away our time by worldly employments, which they will one after ano­ther without rest put vpon vs. Good-fellowes (as they are mis­named) and Ruffians, cannot brooke the presence of sober and ciuill men; nor will they ad­mit of such into their Chamber where they intend to bee frolike [Page 35]and merrie; or at least will not rest till they haue thrust them out of doores, if by chance they bee amongst them. As ill can world­ly cares and pleasures consist and agree with spirituall and religi­ous, which they will eyther greatly disturbe, or vtterly, put out of place, as whose fellow­ship is vnpleasing to them. Nay, to say truth, godly thoughts and purposes cannot thriue and grow vp to their maturitie, among worldly cares and pleasures, Which as Thornes and Bryers o­uershadow and choake vp the good seed of GODS Word, sowen in the Hearts of men. Luk. 8.14. Besides, this vnspeakeable mis­chiefe, how vnwilling doe they make vs to depart this Life, when our time approacheth. O Death (saith one) how bitter is thy re­membrance, [Page 36]to a man that hath pleasure in his Riches? But how much more terrible is the pre­sence it selfe of Death to such a one? Did not the backward­nesse of the Guests which were inuited to the Kings wedding Feast come from hence, euen from their worldly cares, plea­sures, and businesse? One, had a Farme which hee must needes goe out and see; Another, had a yoake of Oxen to proue; A third, had married a Wife, whom hee must Wayte on and a Family growing on him which hee must care for. Luk. 14.18. &c. Thus, for one thing or other, none could finde leasure or get their goodwils to come vnto the Feast; that is, to embrace the Gospell of IESVS CHRIST. From the sound profession whereof, if worldly [Page 37]profits and pleasures, doe keepe vs, when yet it doth permit vs soberly to vse and enioy the same; much more will they make vs vnwilling to dye, when wee must leaue all such things, and appeare before our Iudge Almightie GOD, to giue ac­count how wee haue gotten and vsed them. Is it not an ordinary complaint of men, that Death doth come too soone vpon them? And whence growes it, but here­of, that they are too much ensna­red and entangled with the World? For, what doth the Young-man complaine of, but that hee is taken away in the flowre of his yeares, before hee doth know the world, and haue thoroughly tasted the pleasures of it? And what doth the El­der alledge, but that hee dyes [Page 38]in the middest of much businesse, and hottest pursuite of his game? The one could bee content (hee thinkes) to dye, if hee had well satisfied himselfe with the de­lights and pleasures of the world: and the other, if hee had brought about the world to his minde, for his Wife and Chil­dren. It is then a great let vnto our readinesse, to remoue hence when wee step too farre into the world, and hamper our selues with the affaires thereof. Where­in also wee are deceiued by a vaine confidence, that wee can at our pleasure and on short war­ning, vnwinde our selues from these intanglements, and rid our hands of them.

But how, alas! was poore SAMPSON beguiled with this conceit? When suffering [Page 39]DALILAH to shaue off his lockes against his vow, and to fet­ter him, hee thought, as at other times; the Philistims assailing him, to breake all and free himselfe, but the Lord, beside his expectation, being gone from him, he was not able so to doe, but was taken pri­soner by them, and his eyes be­ing put out, he became a drudge to grinde in prison, and a May-game vnto his enemies. No lesse feare is there that they who suffer themselues to bee intangled and fettered with worldly occasions shall finde it much harder to cleere themselues then they imagined. For earthly cares and pleasures are very heauy stuffe and presse downe, yea, oppresse such soules as vndertake them, Luk 21.34. And they doe further beside their weight, beset vs with such cun­ning, [Page 40]and hang so fast vpon vs as it is, Heb. 12.1. that wee cannot escape from them and shake them off at pleasure. If wee haue made them our familiars in our health, they will not in sicknesse be cast off, but like importunate companions, will then hang a­bout vs, presse vpon vs, hinder our best consultations about our last passage, distract our thoughts to thinke and dispose of them, and dull our spirits that wee shall not be able to pray, to receiue, and apprehend any spirituall in­structions and comforts, or con­stantly and cheerefully to me­ditate on the future life. As a poore bird caught in a snare at vnawares feedeth securely, not mistrusting her owne freedome; vntill vpon the sight of the Fow­ler shee assailing to flye away, fin­deth [Page 41]her selfe to hang fast, and that the more shee struggleth and fluttereth to get loose, the more she doth intangle her selfe, and so beating her selfe to extreme wea­rinesse, shee at length falleth into the Fowlers hands: Euen so our soules being entangled with cares and pleasures, as it were snares, wee all the time of our health nothing doubt, but that wee are free enough, vntill that vpon the approach of Death when wee would get loose, wee finde our soules so fast hung and fettered, that with all their struggling and contention they cannot escape, but, vnlesse God of singular mer­cy set them free, they become a prey to death, and to him that hath the power of death; that is, the Deuill. The Lord therefore giue vs wisedome to keepe our [Page 42]hearts free from these snares, to haue our conuersation without couetousnesse, and to be content with things present: The Lord teach vs to keepe within com­passe, that wee doe not ouerload our hearts and heads with world­ly cares, nor out of an inordinate loue of the world, thrust and in­gage our selues further thereinto then that with ease and at the first call, wee may retire. It were an happy thing for vs (I am sure) if wee would imbrace that good aduise of St. Paul, 1 Cor. 7. that is, hauing wife and children, to bee as if wee had none: Hauing bought or otherwise gotten large reue­newes, to be as if wee possessed no such thing, and to vse the world as those that did not vse it, or would not abuse it. Whatsoe­uer comforts, as wife, children, [Page 43]wealth, credit, dignity, GOD shall beslow vpon vs, there is no doubt but that hee doth allow vs to vse them as some solace to vs in this land of our Pilgrimage; occasions of honest labour and trauaile: and furtherances of doing good and our better ser­uing him. But such a loose affe­ction ought wee alway to carry toward them, that the inordi­nate loue of them doe neyther cause vs to make any breach in our Conscience to get or keepe them, nor to encumber our selues with worldly businesse while wee heere sojourne; nor at GODS summons to bee vnwilling eyther to hazard them all for the Truths sake, or by Death to goe away from them all. Nay, such ought to bee the disposition of our heart toward these earthly Comforts, [Page 44]that when Death doth warne vs it should bee all one with vs as if wee had none of them; and no lesse ready should wee bee to leaue our best contentments and fairest hopes, to goe vnto the LORD, then if our life were wholly voyde and destitute of them; yea, were full of troubles and afflictions.

The fourth thing which will specially prepare vs for Death, is, to looke hereunto, that wee bee alway in a Spirituall manner well cloathed and armed from top to toe. The armed Souldier is rea­dy for the skirmish vpon short warning, and the better hee is appointed, with the more cou­rage doth hee enter the Field. If a man bee ready girt and fully cloathed, you may dispatch him away on a suddaine journey; [Page 45]which, a naked man or halfe-ap­parelled cannot vndertake, but vpon greater leysure.

So heere, if wee haue our Spi­rituall cloathing and armour e­uer well girt and closely buckled vnto vs, wee shall neuer bee vn­ready for this battaile, nor vn­fit to take our journey hence vp­on the shortest warning.

To speake somewhat of them in seuerall. Behold, J come as a Thiefe, sayth our Sauiour CHRIST, Reuel. 16.15. And what then? Why? Blessed is hee that watcheth and keepeth his garments, that hee walke not na­ked and men see not his filthi­nesse. Bee CHRISTS comming; bee our Death neuer so suddaine, there is no feare of our well do­ing, if wee keepe our garments about vs to couer our nakednesse, [Page 46]and hide our filth from GODS eyes.

Now, what these Garments bee wee are told Reuel. 19.7, 8. The marriage of the Lambe is come and the Bride hath made her rea­dy; And it is giuen her that shee should bee cloathed with Linnen pure and shining. And what is this pure and shining Linnen? It is as there followeth, The righte­ousnesse of the Saints. Righte­ousnesses (sayth the Scripture) not Righteousnesse onely. For it is a double garment wherewith wee must bee clad. One is an in­ner garment, so to call it, that is the righteousnesse of Faith; name­ly, CHRISTS righteousnesse, Obedience, and Merits, reckoned ours by GOD, and apprehended by Faith. The other is an outer garment, that is, The righteous­nesse [Page 47]of a good Life through the sanctification of the Spirit, that doth renew vs to the loue, know­ledge, and feare of GOD, and ingender in vs a generall and constant care and purpose to walke in the wayes of GOD.

These are the Wedding gar­ments, these the pure and shi­ning rayments of the Christian soule; with the which, who so is apparelled, as a Bride beeing richly decked in her Wedding habite, is ready to consummate the marriage with her dearest Bridegroome; for is hee alwayes in readinesse to goe hence and ap­peare before the LORD in the Heauens. For, there is no good vse, which our garments per­forme vnto our Body, which this spirituall rayment doth not richly performe vnto our Soule. Our [Page 48]garments, first, are couers for our nakednesse to hide our vnseemely parts and secret deformities, from the view of men; secondly, they keepe vs warme, and defend vs from Winters cold, sharpe blasts, and other annoyances of the weather; thirdly, they distin­guish and put a difference be­tweene Nations, Sexes, and De­grees of men. So one is the ha­bit of the French, another of the Dutch; one of the Woman, ano­ther of the Man; one of the Gen­tleman, another of the Yeoman. Lastly, they doe serue to decke and adorne our persons by their comely shew, procuring vs ac­ceptance, and adding to our re­spect before men.

Thus, if wee be cloathed with the fine shining Linnen of the Bride, this Righteousnesse of the [Page 49]Saints, our spirituall nakednesse is thereby couered, and all our se­cret filth and deformity hid from Gods eye, that it appeare not to our confusion; wee shall also feele our Soules to be filled with much spirituall Peace and Comfort, and well guarded against all chilling feares, and killing horrours of GODS wrath, that gripe and sting the hearts of wicked wret­ches; then, wee shall thereby bee made knowne both to GOD and Men, from prophane and vn­godly persons. Heereby are ma­nifest the sonnes of GOD, and the sonnes of the Diuell: Whoso­euer doth not Righteousnesse, is not of GOD. 1. Iohn, 3.10. Lastly, wee shall heereby be commended vnto GOD, and presented be­fore him, holy, pure, innocent and glorious, and finde fauour in his [Page 50]eyes to bee accepted as his sonnes and daughters, to bee re­puted meete Brides for IESVS CHRIST, and to bee made Glorious and for euer Blessed a­mong the Saints. It is a folly, to tricke and trim our selues with any other garments against that day. A silken coat, though span­gled with Gold and glittering with Pearles as starres, will not doe vs any seruice at that houre: Nothing will heere serue our turnes but a good Conscience purged by Faith in the Blood of CHRIST. For, all externall ornaments though most gorge­ous, haue no Iustre in GODS eyes; and if they had, yet at this time they would nothing auayle vs. For Death, will strip vs of them; and pulling vs out of our false and borrowed habite, will [Page 51]lay vs and all our filthinesse naked to the view of God, and his holy Angells. But for these robes of Righteousnesse, if wee haue got­ten them, death cannot rob vs of them, nor plucke them from vs; but maugre death, we shall carry them with vs to present vs holy and spotlesse before God.

And in truth which is it that doth make vs shrinke at Death, and so vnready for it, but a con­science of our spirituall naked­nesse? Death wee know will drawe vs before the glorious pre­sence, and set vs in the view of Almighty God, whose eyes are purer then light, brighter then the Sunne; whose Maiestie doth dazle the eyes of the Cherubins, and maketh them to couer their faces before it. Now with man is there so destitute of shame­faced [Page 52]bashfulnesse, that being na­ked and besides mishapen, filthy and deformed, would not bee much ashamed to come foorth in publike view, and much more to shew himselfe in a full assembly before the Prince and his Nobles. Sure it is, that King DAVIDS seruants whom HANVN King of Ammon had vsed with that re­proach, as to shaue off halfe their beards, and cut off their gar­ments by their buttockes, poore men, were exceedingly ashamed of themselues, and loth to bee seene, 2. Sam. 10. And how then can wee but be ashamed and con­founded to appeare before so ex­cellent and glorious a presence, as is the God of glory, all his Saints and Angells, while our conscien­ces tell vs that wee be spiritually naked; yea, very filthy and defor­med, [Page 53]and then also want this pure linnen of Christs Spouse to couer and hide our filthinesse and na­kednesse from Gods eyes. When ADAM and EVE saw themselues to be naked, they were afraid of Gods voyce, and out of shame hid themselues from his presence, Gen. 3.8.10. But what nakednesse made them thus to feare and bee ashamed? That of the body? No surely, that was a lying ex­cuse. For before their finne they were so naked, and yet did bold­ly and without blushing conuerse with God, Gen. 2.25. It was their spirituall nakednesse, the losse of that glorious cloathing of righteousnesse and holinesse wherewith God had adorned them, which made them thus ashamed of themselues, and thus to tremble at Gods voyce and [Page 54]presence. What was it but the want of this spirituall wedding garment, that did strike the guest dumbe and speechlesse, Mat. 22.12. which had thrust himselfe in­to the Wedding feast without it? For outward habit, it is like, hee was as handsome as any other guest; yea, it may bee for exter­nall appearance of holinesse not inferiour to them: but being de­stitute of the true spirituall wed­ding garment, viz. righteousnesse in Christ, a good conscience, and faith vnfained, when the King came in to take a suruey of his guests, and fell to examine him, with Friend how camest thou in hither, and hast not on a wedding garment, he could not abide the tryall, nor sustaine his presence, whereas the other guests that were therewith decked, were no­thing [Page 55]appalled at the Kings pre­sence, but stood boldly before him, and feasted cheerefully at his table. Till then wee can get this spirituall cloathing, and bee decked with these spirituall robes of righteousnesse by faith, and an holy conuersation, wee shall not be able with true confidence to appeare before our God. But if wee be clothed therewith as be­commeth Saints, then as SALO­MONS Queene, being clad in a garment of the gold of Ophir, stood boldly at the right hand of her King, Psal. 45. and as a man blusheth not to come forth be­fore any presence, being apparel­led in some comely sort for his calling and degree, so shall wee euer be able with confidence to come before the King of heauen, and the peeres of that heauenly [Page 56]court, neither shall wee bee afraid when death as Gods Sergeant shall cite and summon vs there­unto.

But now wee must not onely be fairely clothed to vndergoe this seruice with successe, but also thorowly armed. Touching which, PAVL a worthy Cap­taine in the Lords army, and of great experience in the spirituall warfare doth thus aduise, Ephes. 6.11.13. Put yee on and take vn­to you the whole armour of God, that yee may be able to resist in the euill day, and hauing finished all things stand fast. Of all the euill daies where with wee shall be tried as there is none more certaine, so none is more peril­lous and pernitious then the day of our death, wherein if we ouer­come, wee are for euer safe, if [Page 57]wee be foyled; eternally vndone. In the which day wee haue no way to stand fast and goe away conquerours, but by putting on Gods complete armour which will ward all blowes, and war­rant vs the victory. Doe you de­sire to know what this armour is, and the parts of it? There is first (as they are reckoned vp, verses 14.15. &c.) Verity, that is truth in our inward parts, and sincerity in seruing God, doing all things with singlenesse of heart, and not in hypocrisie fol­lowing that which is good for its owne sake, as pleasing to God, and commanded by him, not to purchase the good will and ap­plause of men, to gaine honour, profit, &c. And this must be as a belt and girdle to gird vp the loynes of our mindes vnto euery [Page 58]good worke. It is an old saying, that a man vngirt is vnblest; here it is most true, that hee is a man voide of all grace, and so farre from GODS blessing that wan­teth this girdle of Truth about his loynes. Next, for a brest plate to defend the heart, the seate as of Naturall, so of Spirituall life, there is added righteousnesse. And what is that, but an vnfai­ned and constant purpose and in­deauour to keepe a good Consci­ence before GOD and Men, de­siring to liue honestly in all things, to walke in all the wayes of GOD, and shunne euery wic­ked way and worke of darknesse. Thirdly, for showes PAVL doth commend, say some patience; but as I rather take it, the know­ledge of the Gospell, which doth publish to vs our peace and re­conciliation [Page 59]with GOD; where­with wee must furnish and pre­pare our selues, that wee may the better hold on our course tho­rough the most rough and thorny wayes, and the thickest troupes of our Enemies toward GOD, and that cheerily, knowing that wee walke toward him that is at peace with vs in CHRIST, and will at length send vs peace and giue vs rest from all our trou­bles. Fourthly, for a shield wee must take vnto our selues, and that aboue all things Faith, viz. A true justifying Faith, that doth diue and plunge it selfe ouer-head and eares (so to speake) into the wounds and blood of CHRIST, doth cast it selfe and wholly rest on him for Righteousnesse and Pardon of sinne, assuring vs of CHRIST his dwelling in vs, [Page 60]and his beeing ours for Righteous­nesse, Wisedome, Holinesse and Redemption, with the vnchange­ablenesse of GODS loue and goodwill toward vs. For this is the onely piece of armour that can repulse, or if they doe fasten vpon vs, quench the fiery darts of Sathan, that is, pacifie and quiet all hellish feares and hor­rours wherewith hee doth terri­fie our Consciences, thorough the remorse of our sinnes and appre­hension of Gods wrath, and si­lence all those wofull doubts which hee doth raise in our hearts about our election and saluation. Fiftly, a blessed hope and expe­ctation of Eternall life, for CHRISTS sake promised to vs, must serue for our helmet which wee must put on, that wee may be able at all times and especially [Page 61]at our Death, to hold vp our head in a cheerefull manner, as know­ing that then the day of our Re­demption doth approach. Sixtly, the Word of GOD, that is, the Sword which wee are to gird vn­to our thighes, making vse of all the parts thereof, as hiding vp in our heart the pretious promises thereof to succour our faith, and vphold our fainting hope; the threats and judgements to re­presse our rebellious flesh, and op­pose against the sweet and frau­dulent inticements of sinne: the commandements to direct our pathes, and spurre on our dili­gence in doing good; the prohi­bitions as bits to restraine our wandring appetites and wan­ton lusts; the truthes to esta­blish vs against all erroneous and false doctrine of such as lye in [Page 62]waite to seduce vs. Lastly prayer euen in all kinde, and that feruent and continuall must not bee neg­lected, by which we are to begge of Almighty God skill to vse this spirituall armour, and a good issue in this fight. Which is a man armed at all points, and vn­skilfull in the vse of it, but a Por­ter heauily laden, or a Prisoner shackled in his fetters? All the succour that wee haue from our spirituall armour, standeth in the good vse we make thereof; which wee cannot otherwise obtaine, but by prayer from God, who a­lone teacheth our fingers to fight his battailes, traineth vs vp in this warfare, giueth vs courage, ma­keth vs strong in him, and in the power of his might. Neglect this and it is all one, as if we were vnarmed: Neither can wee bee [Page 63]sound and sincere of heart, nor follow righteousnesse to the full, nor haue the whole comfort of our knowledge, hope and faith; nor well ma­nage the sword of the spirit, that is GODS word to quell our spirituall foes, if wee doe not ioyne to these, much and often prayer. For Prayer is as a whetstone to sharpen the edge of this sword, to make it cut vnto the quicke, and goe home; and the furnace where­in the other pieces of this armour must bee wrought to their right temper, that they may bee of proofe and impe­netrable. And if then wee bee thus armed, Death can at no time set on vs to our hurt; And what need hee feare the approch of death? that being [Page 64]conscious to himselfe that his heart is voide of guile, and vp­right toward GOD, and being daily imployed in doing Gods will, and exercising himselfe to all righteousnesse, doth vn­derstand by the Gospell as a message sent from heauen, that God is at peace with him; is by faith perswaded of his in­terest in IESVS CHRIST and all his merits, for the pardon of his sinnes, and to set him free from Gods vengeance and hell fire; hath an assured hope after death to enioy that in­corruptible Crowne of glory, which is reserued for him in the heauens; and while hee waiteth for it, doth walke vn­der the safegard, and in the light of Gods word, trembling at the iudgements, taking di­rection [Page 65]from the precepts, re­ioycing in the diuine mysteries, and receiuing comfort from the promises thereof; and can pray with sighes and grones vnut­terable vnto GOD, euen in the agony of death for his mercy and ayde, which at no time shall faile to succour him, and much lesse in that last conflict and bickering. The hills may sooner fall, and the pillars of the Earth bee shaken, then the estate of this man can be ouer­throwne, euen by death it selfe.

It is so indeed, that vntill wee be thus armed, wee shall not bee hardy enough to en­counter Death; Wee cannot but tremble at the thought, much more at the presence of that grimme King of feare; [Page 66]For wee are in death to grapple with most gastly enemies much to strong for vs, and breathing nothing but bloud and destru­ction; namely sinne, Sathan, all the powers of Hell, and the curse of GOD. It would daunt the stoutest heart to be thrown into the middest of many raue­ning Beares, and roaring Ly­ons all naked without any weapon to defend himselfe, or offend them. And where is hee that hath the courage to en­counter sinne accusing him, Sa­than and Hell gaping for him, and GODS wrath like Light­ning flashing at him; if hee be not well prouided of this spi­rituall armour, which onely can secure him in this conflict, and keepe him that hee be not [Page 67]swallowed vp of them. But as a faint heart would dare to en­ter the field against most furi­ous foes, that were furnished with such armour of proofe, as no blow or shotte could pierce; So get wee on this armour of GOD, and we shall haue heart enough to looke Death in the face; nor shall at that time, our sinnes, Sathans fury, or GODS wrath appall vs, being so tho­rowly fenced and armed, that none of these can hurt vs, who vnderstands that GOD is be­come our friend, our sinnes are pardoned, and that Sathan is as a Lyon chained vp, stamping and roaring at vs, but not able to hurt vs.

With what a constant and magnanimous spirit doth holy [Page 68]DAVID expect the approch of Death? I will not (saith hee Psal. 23.) feare any euill, though J should walke thorow the vally of the shadow of death. And whence doth this his courage grow; but from faith, which made him see God present with him, to conduct him safe tho­row that darke and gloomy vally (for thou art with mee, saith hee;) Nay, whom hee felt to be present with him in restoring his soule, and leading him in the pathes of righteous­nesse.

How cheerefully was blessed PAVL also affected toward death? When hee saw it to draw nigh, 2 Tim. 4, 6. &c. I am euen now ready to bee offered, and the time of my departing is [Page 69]at hand, &c. And what is it that maketh him thus cheere­full and confident in this case? First, a good conscience that did beare him witnesse of his sincerity in seruing God in all his course, and then his faith which he had kept sure and in­uiolable, as Verse 7. I haue fought a good fight; I haue fini­shed my course, I haue kept the faith. Next, an assured hope of saluation which did spring from these: From hencefoorth is laid vp for me the Crowne of righteousnesse, which in that day the Lord, that righteous Judge shall giue mee, Ʋerse 8. And in like sort, whosoeuer hee be that is thus armed, hee shall be able with equall confidence to stand against Death, yea, to bid de­fiance [Page 70]thereto with the same, PAVL, saying as in 1 Cor. 15.55. &c. Death where is thy sting? O graue where is thy vi­ctory? It is (beleeue me) one­ly sinne and vnbeliefe that doth strip vs naked, and maketh our soules penetrable by the vene­mous sting of Death. Procure wee to our selues faith and a good conscience, to take away the guilt of sinne, and quell the power of it, wee shall bee so solide and firme, that Death may hisse at vs, but not sting vs; nibble vs but not bite vs; and as it was told the Viper gnawing at a File, that shee should sooner weare and break her owne teeth then fret the File; So shall Death blunt her venemous sting, and breake her [Page 71]viperous teeth, but not fasten them vpon vs to doe vs any hurt.

The last thing that I would aduise vnto in this businesse, is euer to keepe an euen and just reckoning with GOD. What was it that made the vniust Steward, Luke 16. to heare of giuing vp an account with so ill a will, but because it was not euen, nor could hee render a good reckoning? If a debtor be farre behinde hand with his Creditor, and bee much on the score, hee doth hang backe from comming to an account; but if matters stand euen betweene them, the one is not more for­ward to cal for a reckoning, then the other is to giue one. And what is it that doth more [Page 72]daunt and appall vs at our death, then that wee see that our account with GOD doth not stand euen, and that we are infinitely indebted and runne behinde hand with him, tho­row our extreame carelesnesse and ill husbandry. It is a com­mon prouerbe among vs, that euen reckoning doth make long friends: and wee dare walke openly, and shew our face bold­ly before men, when wee are cleere with them and owe them nothing. It is then a singular course to make and continue friendship betweene the LORD and our selues, to keepe euen with him, where­by wee shall also obtaine a spi­rituall boldnesse to come, and at any time shew our selues be­fore him.

To this end wee are to imi­tate good husbands of this world, who in their generation are wiser then the children of light; and to keepe a booke and record of our thoughts, words, and deeds, briefely of all busi­nesses betweene GOD and vs; then oft to suruey and examine it, and what vpon this survey wee finde amisse, out of hand to set to rights. It is the course of good husbands to keepe a booke of all their takings, bor­rowings, and layings out, that they may know what they owe, and what is owing vnto them; and such as keepe no re­cord of their doings, haue little care of their owne state, or how they deale with other men. This must wee doe, if [Page 74]wee will be good husbands for our soules; in which respect they are surely bad husbands, that keepe no register of mat­ters betweene God and them, but let all things passe without remembrance and obseruation. Such persons can neuer be thankfull vnto God for his mer­cies, nor penitent for their sinnes, no nor haue any certaine knowledge of their state and case, what it is toward GOD. If they imagine that the lesse they take notice of it, the more quiet they shall haue in their mindes, and haue the lesse to answer for, they are much de­ceiued. For although wee be carelesse, the LORD will not neglect the businesse, but wri­teth vp all in his Booke, which [Page 75]in time hee will vnfold, and set all our debts and sinnes in or­der before our faces to our great amazement. Now Sa­than that cut-throate will not let the matter slip so; but as a cruell and griping Vsurer, who hath to doe with an vnthrifty Gallant, that careth onely to borrow money and spend it, will bee sure to keepe together all the Bills and bonds that are owing him, and at length if he doe not timely prouide to dis­charge them, will clap an Exe­cution on his backe, and lay him vp for them: So the Deuill will score vp all our wicked and vngodly pranckes, wherewith wee make our selues merry, and will be sure with all ri­gour to charge vs with them, [Page 76]and exact them at our hands.

What shall wee then get by this slouth, that wee keepe no record of any matters between GOD and vs, but that wee shall bee infinitly indebted not knowing of it, and lye secure without feare, when wee are euen in the hands and vnder the execution of the Diuell, that vnmercifull broker and mur­therer of mens Soules?

As therefore, wee care any thing for our soules good, let vs not faile to keepe a precise re­cord, and therein to set downe GODS benefites, as so many receipts which wee are to an­swere for; then our whole car­riage toward the LORD, that by a view of these wee may bee furthered in our repentance [Page 77]and thankfulnesse, and know whether wee goe backe or for­ward with the LORD. And this wee shall know by so much the better, by how much the more often wee doe suruey and search this booke.

No man shall bee much the better for his reckoning booke, if hee doe not peruse it: and hee that will bee well acquain­ted with his estate, must oft examine that booke and cast vp his account.

The like must wee doe, ouer­looking the booke of our Con­science and summing vp mat­ters betweene GOD and vs. This was holy DAVIDS ex­ercise. I considered my wayes and turned my feete vnto thy te­stimonies, Psal. 119.59. This [Page 78]consideration of his wayes, what was it but a suruey of all his courses, that hee held an ex­amining of them to find out his errours, to repent of and a­mend them, and so to set all to rights betweene GOD and him.

The oftner that wee thus cast vp our account with GOD the better. It is a great benefit that wee shall thereby more exactly know our estate with GOD; and it will bee a good course, that wee runne not farre behind with him. Besides often reckonings are the ligh­ter, and the more easie made: but reckonings that are long let runne, grow the more hea­uie in the end and troublesome to discharge.

Who findes this more, then they that neglect this duty their whole life long, and so at their Death haue a reckoning to make for all matters? It doth bring them then to their wits end, and ouerwhelme them with despaire, to consider what a long and huge scrowle of debts they are to answere for. Wee shall therefore doe wisely to reckon with GOD, and to make all euen betweene him and our selues euery day.

Our blessed SAVIOVR in the Prayer which hee hath left vs, doth send vs euery day to our heauenly Father, no lesse for the forgiuenesse of our sinnes, then our daily Bread.

And how can wee obtaine the pardon of our sinnes, vn­lesse [Page 80]wee find them out and ac­knowledge them, which is a speciall part of this reckoning whereof wee speake? If then CHRIST would haue vs e­uery day begge of GOD the pardon of our sinnes, he would haue vs euery day summe vp the Booke betweene GOD and our selues, to find out our sinnes and debts what they be.

And this, good DAVID did aduise his enemies vnto, Psal. 4.4. that so they might come to the knowledge and acknowledgement of their wic­kednesse, in opposing him whom GOD had appointed to the Kingdome. Examine your heart (sayth hee) vpon your bed and bee still. Lye not downe any night vpon your [Page 81]bed, but ere you sleepe search your hearts, examine and call to minde all your wayes, and set all things to right betweene GOD and you.

The profit of this course is so notable, and the necessity of it so cleere, that euen Heathen men haue seene it, and so haue both vsed and commended this practice. Pythagoras charged his Schollers alway before they slept, to call themselues to rec­koning for all the businesse of the day past, according to cer­tayne Latine verses, which are thus in English:

Thus wee read of others also: But yet this is not all wee are to doe: For, by this daily reckoning, if wee proceed no further, wee shall onely finde out our sinnes and see what our debts bee; which when wee shall see to bee much more then wee are able to pay, will make vs grow desperate and care­lesse which end goe forward, or ouerwhelme vs with feare and horrour. To this then, we must further labour to get our debts crossed and sinnes pardo­ned. And heere what course SALOMON doth aduise a man, vnto him that is surety and in great bonds for another, that course must we take euery day with the LORD.

Let vs heare then what SA­LOMON [Page 83]saith in such a case, Prouerbs 6.1.2. &c. My sonne, if thou be surety for thy neigh­bour, and hast stricken hands with the stranger, thou art sna­red with the words of thy mouth, thou art taken with the words of thine owne mouth. Doe this now my sonne deliuer thy selfe, seeing thou art come into the hand of thy neighbour, goe and humble thy selfe, and sollicite thy friends. Giue no sleepe to thine eyes nor slum­ber to thine eye-lids; Deliuer thy selfe as a Doe from the Hunter, and as a Bird from the hand of the Fowler. If a man bee indebted to another, and haue not to satisfie, or bee loth to pay another mans debt, his way is to humble himselfe vnto [Page 84]his Creditour, to begge his fa­uour; to sollicite his Friends, that they would pay or at least intreat for him. And this bu­sinesse hee must follow, not coldly, but earnestly, not gi­uing rest vnto himselfe nor his friends till hee bee free; and then for afterward hee must play the good husband looking to it, that by vnthrifty cour­ses or rash surety hee fall not a­gaine into the like case.

Now it is certaine, that wee shall not any day or time of the day, looke ouer matters be­tweene GOD and vs, but wee shall finde our selues fur­ther in arrerages with GOD, then wee are able to satisfie.

It is not then safe or wise­dome for vs, carelesly to passe [Page 85]it ouer, but ere wee sleepe or take our rest, let vs get the booke crost and our debts can­celled. For which intent wee must humble our selues to GOD, confesse our sins, accuse our selues vnto him, acknow­ledge our vnsufficiency, to satis­fie, bewayle our wofull case, in­to which we haue brought our selues, implore and bee earnest with the LORD for his mercy to pardon and forgiue our sins, and to giue vs Grace, that wee may be more wary and better husbands for our Soules in time to come. Wee must try our friends, of whom in this case we haue onely one who can doe vs good; that is, Iesus Christ, whom we must by Prayers sol­licite, and beseech to vndertake [Page 86]the matter, and intercede for vs with his Father; nay, whom by Faith in Prayer, wee must take and present to Al­mighty GOD, desiring him to take CHRIST surety for vs, and to accept in our be­halfe, of that full payment and satisfaction which hee hath made in his Death and Suf­ferings.

And this beeing done, wee must renew our Couenant with GOD; and take new and vnfained purposes, to leaue all our vnthrifty courses, to bee good husbands for our Soules, to keepe out of debt; at least, not wilfully and carelesly to runne behind hand with GOD, strongly crying for his Grace, without which wee can doe [Page 87]nothing to worke in vs a faith­full performance of these our purposes and desires. If wee shall thus doe day by day, it cannot bee said what peace wee shall haue in our soules; with what boldnesse and con­fidence wee shall walke before GOD, and with what com­fortable resolutions expect Death. As a man out of debt walketh boldly before men, and is not afraid of a Bayliff though hee see him come toward him; but if a man be greatly in debt hee walketh by night, and whensoeuer hee goeth abroad, hee goeth in great feare; and if hee see a Bayliffe come toward him, taketh him to his heeles, mistrusting that he commeth to arrest him, and haue him to [Page 88]Prison; Nay, feareth almost euery stranger, I may say, euery bush to bee a Bayliffe, that watcheth to catch him: So is it here. If wee thus keepe euen with the LORD, we shall haue great boldnesse, and not shrinke at the approch of Death, as if it should doe vs any hurt.

But if we neglect this course, and abide securely in the LORDS debt, as we shall haue little quietnesse all our life, so the thought and approch of Death will bee most gastly, whom we cānot otherwise ap­prehend of, but as a Purseuant to carry vs away to Hell. I will conclude all this with that of ZOPHAR, Job 11.13, 14.15 If thou prepare thine heart, and stretch out thine hands to­ward [Page 89]him; If iniquitie bee found in thine hand, put it farre away, and let no wickednesse dwell in thy tabernacle. Then truly shalt thou lift vp thy face without spot, and shalt be stable, and shalt not feare.