Domus ordinata A funerall sermon, preached in the citie of Bristoll, the fiue and twentith day of Iune, 1618. at the buriall of his kinswoman, Mistresse Needes, wife to Mr. Arthur Needes, and sister to Mr. Robert Rogers of Bristoll. By Iohn Warren, minister of Gods word at Much-Clacton in Essex.

A FVNERALL SERMON . ESA. 38.1 . Put thy house in order , for thou shalt die and not liue .

SIcknes ( a Sergeant belonging to the Mayrolty of death , ) had seazed vpon the body of King Hezechiah , to vrge him to pay Nature her debt . And whiles hee was vnder this arrest , the Prophet Esay was sent vnto him from God , to preach that in his eares , that sicknes preached in euery part of his bodie , to wit , that hee should now presently die : and withall to giue him this admonition to prepare himselfe for death , Put thy house in order , for thou shalt die and not liue .

In which wordes there are these two parts to be obserued : first , an exhortation , Put thy house in order : secondly , a commination or menacing , for thou shalt die and not liue . But because the force of the exhortation dependeth vpon the commination , and as the manners of men are now a dayes , few prepare themselues for death , vntill they beginne to haue some feeling of it : therefore in the handling of these parts , the first shall be last , and the last shall be first , and I will first speake of the commination , and secondly of the exhortation .

1. Thou shalt die , and not liue .

Breui moriturus es , & non viues , saith Tremelius , Thou shalt speedily die , and not liue long ; not denying but hee should liue in the next worlde , but doubling the sence in variety of words , to expresse the certainty of his message , Thou shalt speedily die , and not liue heere any longer time .

In this commination , I obserue three things for our admonition , first , something common to Hezekiah with vs ; secondly , there are here somethings peculiar to Hezekiah , not common to vs ; thirdly , wee must consider the euent of this prediction .

First , here is one thing in this commination or prediction , which is common to Hezekiah and to all flesh , and is therefore called the way of all flesh or of all the world . Ioshu. 23.14 . that is , death . For what man liueth , and shall not see death ? Psal. 89.48 . statutum est hominibus , &c. It is appointed to men , that they shall once die : Heb. 9.27 . there is a statute lawe enacted in heauen for it , which cannot be disanulled . We reade in the fift of Genesis , of many men that liued many hundreds of yeares , yet none of them but dyed at the last . At the command of Ioshua , the Sunne stood still for a while in Gibea and the Moone in the valley of Aialon , yet not for euer , but they found their going downe : so may some mans life stand for a while , longer then others , but yet at the last death catcheth them . To Princes and Magistrates God speaketh , I sayde yee are Gods , but yee shall die like men : Psal. 82. The life of man being preserued by a calidum humidum , neuer yet could the searchers of nature finde meanes to preserue it alwayes . When any malefactor is condemned to death and speedy execution , the Magistrate may pardon him , and giue him his life to warrant him against the executioner , but not against death : yea when death commeth to the Magistrate himselfe , hee cannot repriue himselfe , dye hee must . Glasse is brittle and cannot last long , it is subiect to so many knockes : yet if it be set in some safe place from knockes , it may endure many ages . It is not so with man , who though hee escape all outward violence , yet is borne with sinne and consequently with corruption to breed his death , one Henoch , one Helias , might bee translated , that they should not see death , so to confirme our hope of the resurrection by the mighty power of God : but neuer any more . Death is gone ouer all men . Rom. 5. I neede not longer to amplifie this point : yee are not now as Adam and Abel once were , whiles they neuer sawe a man to die ; euery Church-yard , euery age , euery sicknesse , preacheth this mortallity : and yee will also say this thing wee all acknowledge . But yet I wish wee did so acknowledge it , as that wee would lay it to our hearts . We scarcely liue as if we should die , no not when we follow others to the graue . In a good pasture where many fat oxen are , the Butcher entreth and fetcheth away one and killeth it : next day he fetcheth another , and still those which hee leaueth behinde , feede and fat themselues vntill they are fetched to the slaughter : not considering either what is become of their fellowes , or shall bee of themselues . So when death commeth amongst a multitude of vs , heere taking one , and there another , being presently ready to fetch vs wee pamper vp our selues without ceasing till death take vs . Did wee consider our owne endes , wee would alter this course , the hand writing vpon the wall made Baltasar tremble in euery ioynt , Daniel the fift . Oh let the hand-writing of God whereby the number of our daies is determined make vs so to liue , as that wee remember wee shall not alwaies liue here , for this sentence is passed on vs , yee shall die , and not liue .

Secondly , obserue in these wordes to Hezekiah , that there are three things peculier to Hezekiah : whereof wee are destitute . 1. That herein he was foretold of the time of his death , for so the words import : thou shalt presently die . But to you I can say , you shall die , but when I cannot say , no not when Physitions haue giuen you ouer vnto death . Man knoweth not his time , Eccles. 9. wee know the Sunne shall set in the euening , and we perceiue how , & when : wee can say , now the Sunne is foure houres high , or two houres , or one houre high : wee cannot say so of our life : but when wee thinke it is many houres , it may presently cease ; when wee thinke the Sunne of our life is ready to set , it may haue farre to runne . To him that dreamed of many yeares , it was saide , Thou foole , this night shall they fetch away thy soule , Luk. 12. It is not for you to knowe the times and seasons , which the Father hath kept in his owne power ( said our Sauiour to his Disciples , in the first of the Acts. ) It is not for you ; and for our good : If hee that hath now liued threescore yeares , should from his infancy bee assured that hee should haue liued so long , Oh how secure would hee haue beene in his sinnes , whom yet this vncertainty of the time of his death could not awake ? Vtiliter voluit Deus latere illum diem , vt semper paratum sit cer , ad expectandum quod esse venturum sit et quando venturum sit nescit , said S. Austen of the day of iudgement . So I , of the day of death : It was for our profit , that God would not haue vs to know that day , to the intent , that euery day we should prepare for that which may come vpon vs any day , and we are sure shall come vpon vs one day , which wee know not . Oh be carefull this day , which may be thy last , thrice happy is that seruant , whom his Master when hee commeth shall finde well doing . Let your loynes be girded about , and your selues like vnto men that waite for their Master , when hee shall returne from the wedding , Luk. 12.35 . All wee can say vnto you is , your Master will come , but when , we know not . When ye shall die , whether to day , or to morrow , whether this moneth or next , whether this yeare or next , we cannot tell ; but this wee are sure of , die ye shall , and not liue .

2. In these wordes it was foretolde to Hezekiah , in what place he should die : for , so much they intend , thou shalt presently in this place , without time to change often thy place , in this place thou shalt die . As for vs , we know where wee were borne , but in what place we shall die , vntill wee die wee knowe not : whether in the shop , or in the chamber , or in the field , or in the Church , or in a iourney ; no place so good , as death will not enter , none so vile a place , as will disdaine . Moses had appointed some citties of refuge , and we haue had sanctuaries and priuiledged places for men oppressed : were there any place in this world a sanctuary where death might not enter , I doubt not but it wold bee thronged vnto : but there is no place freed here from death , pallida mors aequo pulsat pede pauperum tabernas , regumque turres , countrie cottages and Kings courts feel death alike . The Sun is introduced in the Poets speaking thus of it selfe , Omnia qui video , per quem videt omnia mundus : I see all places and things , and by me are all things and places seene , the Wiseman saith , The sun that shineth looketh vpon all things , Eccleasticus 42.16 . yet are there some places from whence the light of the sun may bee kept ; so is there not any place from whence death may bee kept . looke for it in euery place : In omni loco te mors expectat , tu illam omni loco expecta : it may be , it runneth by thy horse side as thou ridest , to take thee downe , it may bee it walketh into the fields , to make thee for euer seeing thy home againe . In any case take heed of going into any places of sin and wickednes ; it may bee death standeth there , euen there to take thee to thy eternall shame . For as for the place of thy death we cannot tell thee : all I can say , is onely this , thou shalt die and not liue .

3. Herein is another thing wherein we differ from Hezekiah , he is foretolde the disease he shall die of : for so the wordes importe , thou shalt not recouer of this sicknesse : as for vs we know not the disease shall worke our death , vntill our end : no not when wee are subiect to some grieuous disease , for some other meanes may preuent it . Vnus nascendi modus , moriendi mille ; there is but one way for vs all to be born into the world , but a thousand seuerall waies to die , as a broken shippe receiueth in water at a thousand places , so wee leake , and take in death in euery part of our body . Mary Magdalen had seauen diuels , one man had one , and another had a legion : one man hath one disease , another hath seauen , another hath a whole legion of diseases to bring him to his ende . Him that escapeth from the sword of Hazael , shall Iehuslay , and him that escapeth from the sword of Iehu , shal Elishah slay , 1. King . 19. so him that escapeth one meanes of death , another will slay . Pharaoh escapeth the fire , and perisheth in the Sea , Sodome is free from the Sea , and is consumed with fire , Corah auoideth the fire , and the earth deuoureth him , Herod is free from all these , and the wormes eate him , Ioh his children eschew all these , and die by the fall of a house , the houses of the Samaritans stand , and they perish with famine , the Shunamites childe is free from these , and hee cryeth out , Oh my head , my head , Antiochus his head is well , and hee complayneth , Oh my bowels , my bowels , Asa his bowels are well , and he exclaimeth , Oh my feet , my feet ; and what euery one of vs shall complaine of , at our last and sorest sicknesse , it is to vs vacertaine . Onely thrice happy is that person , who though he be vncertaine with what disease his body shall bee distempered , at the time of his death , shal so look to himself , as that he may be assured that his soule shall not wauer , nor bee distuned from God . Thus are we vnlike to Hezekiah , in this prediction , Thou shalt die and not liue .

It may bee some man here may obiect , that many of the heathen men haue beeneforewarned of the time of their death , as also of the place : as was Alexander of Macedonia , tolde that Babylon should be fatall to him . Quintus Cart. It may be some will obiect what Saint Paul said , I knowe yee shall see my face no more , Act. 20.25 . It may be they will likewise obiect what was tolde vnto Saul at the house of the witch at Endor , 1. Sam. 28.19 . And from these things some will thinke , that either by the starres , or some other naturall courses , a man may knowe both the time and place of his death long before . But first , as for heathen men , who can denie but God by extrtordinary meanes reuealed further things to them , as to Pharoah , and Nabuchadonosor , in their dreames , and might by some extraordinary meanes let some of them knowe these thigns we speake of . Secondly , to thinke that such particular things may bee knowne by the starres , is a meere vanity , for though I deny not but that they may haue some power ouer the sensuall inclination , yet neither so much as that man is subiect thereto vpon necessity , according to the old saying in the Schooles , Astra inclinant , Dr. Andre . epist. Cic estrēs . ad M. W. librum . respons. pa. 108. non necessitant : neither yet in casuall actions , so farre as to direct particular iournies , whereon these things depend , as Saint Austin sheweth by his instance , Aug. de ciuit . Dei . li. 5 ca. 2 Tacit. Annal. li. 6. ca. 5. which for breuities sake I doe but name : and as for the famous prediction of Trasullus vnto Tiberius , ( which is so much admired by Tacitus , as also by Xiphiline : Xiphilin . li. 54. in Aug. Caesar . Lips . monit & exempl . polit. li. 1. ca. 5 Basil . in hexem . homil. 1. ) Lipsius hath well obserued that it might well be done , not by Astronomy , but by chance . So might it be to Alexander , and others , that the place of their death by chance is thus foretolde : for if any man shall thinke to vse the starres to such end , I must for this time briefly bonclude with Basil , Astrologia iudiciaria , negotiosissima vanitas , This iudicious Astrologie , is a most busie vanity . As for that of Saint Paul , it was extraordinary , as was his other reuelations . But for Saul his doings by the witch at Endor , I say no more at this time , but that if it were not an imposture and spoken by chance , yet surely it was then extraordinary . So , that still by any naturall meanes we are not assured vntill our death , either of the time , place , or meanes of our death , only this we are sure of , we shall die , and not liue .

Now as wee haue propounded , wee must come to the third point obseruable , before wee leaue these wordes : and that is the euent of this prediction . Hezekiah is here tolde from God , when , where , and how he shall die : doth it so come to passe ? dyeth hee presently of this sicknesse , and in this place ? wee finde it otherwise . For in the third verse of this chapter , presently vpon this message , Hezekiah turned his face vnto the wall , and prayed vnto the Lord , and the Lord answereth in the fift verse , I haue heard thy prayer , and seene thy teares , behold I will adde to thy dayes fifteene yeares . How will he adde to his dayes ? The dayes of man are determined , thou hast appointed him bounds which hee cannot passe , Iob. 14. Shall Hezekiah then liue fifteene yeares longer then God had determined ? God forbid : but God will adde to the time past of his life fifteene yeares , yet to come .

It may be , that the time past of his life , was the longest time that hee could haue liued according to the course of nature . A candle burneth so long as the tallow thereof doth endure , when the tallow is consumed then it goeth out : yet if to the last wicke of the candle you put a little oyle , it will burne a little longer then otherwise it would : So the life of man endureth as long as that calidum humidum , or moyst heat , is duly preserued in the body of man ; but when that moyst heate , or hot moysture is corrupted wholly , then is the life of man naturally extinguished , as it may be , it was in Hezekiah ; then God addeth olem potentiae , the oyle of his power to prolonge his life , fifteene yeares beyond the naturall period of his time .

But yet this question remayneth vnsatisfied concerning the euent of this prediction . God foretolde to Hezekiah , that hee should speedily die in this place , of this disease . Hezekiah now hath his life prolonged for fifteene yeares . How is God true then in the prediction ? or how doth God alter his determinations ? For the answering whereof : true it is which God himselfe doth say , I am God , and I am not changed , Malak . 3.6 . For hee is not as man that hee should repent , 1. Sam. 15.29 . But briefly to satisfie this perplexed question , Gregory the great , hath an excellent speech , Nouit Deus mutare sententiam , sed nunquam nouit mutare decretum , God knoweth how to change his sentence , but not his decree . The decree of God was that Hezekiah by praying should obtaine the continuance of his life , for fifteene yeares . To make Hezekiah fall to his prayers , God sendeth the Prophet with this menacing message ; yet as in all menaces of God , is there a secret exception : vnlesse Hezekiah earnestly pray . So that there was an exception to be vnderstood , although not expressed . Yee may see the dealing of God with King Abimelech : God threatened him because hee had taken from Abraham his wife : Beholde , thou art but dead , Gen. 20. Ye see the sentence in shew is resolute : yet was there a secret condition to bee vnderstood , for you shall finde it expressed in the seauenth verse of the same chapter thus , If thou deliuer her not againe , thou shalt die the death . Thus must we vnderstand the message sent to Niniueh , yet forty dayes , and Niniueh shall be destroyed , Iona. 3. vnderstand , sinfull Niniueh shall bee destroyed : Niniueh shal be destroied if it do not repent , but the sins of Niniueh , shal be forgiuen if it doe repent . So although God himself in thine own conscience tell thee , that for thy horrible sins , thou shalt be eternally tormented : yet if thou shalt seriously repent , God for Christ his sake will change his sentence , that so hee may bring to passe his decree of sauing thee . And thus much shall suffice to haue spoken of the first part of my text , I come now to the second , the exhortation .

2. Put thy house in order .

Seeing God hath sent to Hezekiah the message of death , 1. There must be a preparation for death . hee sendeth also vnto him the aduice to prepare himselfe for death . An admonition necessary for vs all . Plerique inter mortis metum , & vitae tormenta miseri fluctuant ; vt viuere nolint , & mori nesciunt , saith Seneca ; Many miserable men wauer betweene the sorrowes of life , and the feare of death : to liue they are vnwilling , yet how to die they know not . We vndertake no very long iourney , without long preparation of things necessary : death is our longest iourney , and in that voyage the soule will neede much preparation a forehand . No great and dangerous warre is vndertaken without great and long preparation of armes and vittailes . In death there is a sorer conflict . Dauid lamenting Abner , said , Died Abner as a foole dieth ? 2. Sam. 3.33 . And many notable men die as fooles , because they prepare not themselues for death . You may not come to receiue Christ in the blessed Sacrament of the Lords supper , without good preparation : and can ye thinke that yee shall be admitted to the presence of the glory of Iesus Christ , to the multitude of Angels , to the innumerable societie of the blessed Saints , without due preparing of your selues against the time of death , the time of your entrance ?

2. There must be then a preparation against death : but how ? surely , Order is the best preparation . In the generall Chaos of all things , there was confusion : But to bring all things to perfection , God tooke order for Order , and of all things since , Ordinatione tua perseuerant , They continue euen to this day by thy ordinances , sayde Dauid to God , Psalm. 119.91 . The Church of God , is acies ordinata , as an army with banners , Cant. 6.9 . In the Church of God , it is Saint Paul his rule , Let all things be done honestly , and in order , 1. Cor. 14.40 . ( which that it may be obserued , hee saith ) other things will I set in order when I come , 1. Cor. 11.34 . For , Order conserueth all things , confusion is but disorder . To prepare a man therefore against death , he must set all things in order : as Iacob set all things carefully in order , when hee was to meete his brother Esau , Gen. 32. And though Iob say , that in the shadow of death , is no order , Iob. 10.22 . yet if before death , all things be set in order , all will bee comfortable ; therefore to preuent the miseries of death saith Esay , to Hezekiah , Put thy house in order .

3. Not a corner of thy fielde , or a part of thy house , but put thy house in order . I and my house will serue the Lord , saide Ioshua , Ioshu. 24.15 . That thou mayst bee in order , Put thy house in order . But what house ? or how to bee put in order ? Men in their dwelling houses furnish some chiefe roomes , and the other roomes will need the lesse decking . There be three especiall roomes in this house of man , which being put in order , the whole house of mans life will be the better ordered . 1. The clock-house . 2. The store-house . 3. The closset-house .

First , the clock-house , whereby the time of man is ordered : for if the time bee not obserued , but that the clock giue an vncertain sound , how then shall businesse be disposed ? this made the Psalmist thus to petition vnto God , Teach vs , O Lord , so to number our dayes , as that wee may apply our hearts vnto wisedome , Psal. 90.12 . This numbring of our dayes , is the well ordering of the clock-house : and that they may be well numbred , wee must take heede of multiplication , that wee bee not like vnto that rich man , Luke . 12. who dreamed of many yeares , when hee had not one night to liue . We must rather number them by substraction first , and then by diuision . First , by substraction set downe all the time ye haue liued , suppose thou art forty or fifty yeares olde , out of those years first substarct the time spent in sleeping , & out of forty yeares , ten will be the least that can be taken ; Humanae vitae publicanus somnus , sleepe taketh a large tole out of the life of man : then substract the time spent in idlenesse , Magna pars vitae nobis perit dum nihil agimus , sayde Seneca , out of the other thirty yeares will bee deducted a very great portion : thirdly , substract the time spent in things vnprofitable , which might as well haue beene left vndone as done , and this alone will cut off the very greatest part of many mens liues : for multó maxima pars vitae dum invtilia agimus : farre greatest part of life perisheth , while we doe those things which are vnprofitable . And last of all , deduct the time spent in sinfull actions , remembring that The iust man falleth senen times a day , Pro. 24.16 . let all these bee deducted , and then if yee will iudge what remayneth of all the time of our life to prayer , and meditation , and other holy excercises , yee shall finde a poore pittance in most of vs .

Then number wee our dayes againe by diuision , and that in such order , as Merchants deuide their debts , some desperate , some doubtfull , some few perhaps certaine : your dayes are your debts , for which God will call you to account . The dayes past , not well spent , are desperate debts , the future dayes are altogether vncertaine : and therefore the Psalmist maketh but a suppose of it , Snppose a man liue fourescore yeares , &c. Psalm. 90. The present time is onely certaine , and to be relied vpon . Maximum impedimentum boni est , quod dependit a crastino , the greatest impediment of being good , is the deferring of it vntill to morrow ; the heathen man would haue vs thinke , euery day to bee our last day : the Scripture willeth vs to pray but for panem quotidianum , our daily bread , and wisheth vs , to day if wee will heare his voyce , Heb. 3.7 . beholde now is the acceptable time , beholde now is the day of saluation . 2. Cor. 6.2 . Many poore soules now lye in endlesse torments , which made not good vse of the present time , but deferred their amendement for a time , of which they were disappointed by death . Thus then if wee number our dayes first by substraction , secondly , by diuision : we put our clock-house or the house of our time in order .

The next house to bee put in order , is the store-house , or the house of our wealth and worldly estate : this no dying man carrieth with him out of this world . Naked came I out of my mothers wombe , and naked shall I returne thither againe , saide Iob , in the second chapter of Iob. Peter tooke a fish in the Sea with mony in the mouth of it : wee come not out of our mothers wombe with money in our mouthes , neither doe wee carry our wealth with vs . Wealth may accompany vs to the graue , afterwardes it serueth for no vse to vs : and therefore to prepare vs for death , this our store-house must be put in order ; that from thence may arise no confusion when wee leaue it . Of dying Abraham it is saide , Abraham gaue all his goods to Isaack ; And vnto the sonnes of the concubines which Abraham had , Abraham gaue gifts , Gen. 25.5.6 . Thus dying Iacob disposed of his blessings , Gen. 49. I knowe that Heliogabalus wished to bee heire to himselfe , and to see the ending and dying of all things with his owne person . And I make no question , but many a miserable earth-worme grieueth infinitely to leaue his wealth , and that hee cannot still liue alwaies to bee his owne heire . But as trauailers that walke a iourney on foot , vse their staues in their hands while they walke , but when they come home they set them behinde the doore , or in some corner : so is man to vse the staffe of bread , and of his wealth , during the time hee walketh in this world , and when hee is by death entring into his long home , he is to order it in such a conuenient place , that it may stand fit for others , who shall neede it . The store-house then of our worldly estate must bee put in order against death : For first , no man can alwaies keepe it : secondly , others shall neede it : and thirdly , vnlesse it bee put in order , discord and confusion ensueth amongst the liuing .

But now for the manner how this store-house should be put in order : that hee who maketh his will may obserue the will of God , that so the testament of man may agree with the testament of God , these things following must bee obserued . First , that a man leaue not the grieuous curse of God vpon his store-house , and them to whom hee shall leaue it , let a man bee sure , that if hee haue ill gotten goods , hee restore them again to the owners , or their heires , as Zacheus did , Luk. 18. If I haue deceiued any man by forged cauillation , I restore vnto him foure folde . This duty , as of all others it is most neglected , so is there none more necessary , vnlesse a man carry with him an anathema from God out of this worlde , and leaue to the rest of his goods rottennesse and corruption . Consider why God threateneth the Israelites so sorely , The spoile of the poore is in your houses , Esay . 3.14 marke what the Prophet Habakkuk saith , The stone shall cry out of the wall , and the beame out of the timber shall answere it : Woe vnto him that buildeth a towne with blood , and erecteth a cittie with iniquity , Hab. 2.11.12 . obserue what Saint Iames saith , Behold the hyre of the labourers which haue reaped your fields ( which is of you kept backe by fraude ) cryeth and the cryes of them which haue reaped , are entred into the eares of the Lord of hoasts , Iam. 5.4 . What a lamentable case is here to be obserued ; thou lyest sicke vpon thy bed , euery houre expecting to bee carryed vnto the tribunall of God : thou through hope and feare cryest vnto God for mercy . In the meane time , in euery corner of thy house , is one thing or other , yea perhappes thy very bedde thou lyest vpon , gotten by vniustice and oppression , all crying vnto God for vengeance against thee & thine heire : and that with a lowder note , then thy sicke heart or voyce is able to reach vnto . Oh remember Samuel , how hee would cleare himselfe with all care , Whose oxe haue I taken ? or whose asse haue I taken ? 1. Sam. 12 , 13. remember what Abraham saide to the King of Sodome , that hee would not take of his so much as a shooe latchet , least thou shouldest say , I haue made Abraham rich , Gen. 14.23 .

Secondly , to order this store-house , whosoeuer will bee helped by God in sicknesse , and in time of neede , must bee open handed to the poore : to such is God a helpe in sicknes , mark the Psalmist , Blessed is hee that considereth the poore and needr , Psalm . 41.1 . How is hee blessed ? The Lord shall visite him when hee lyeth sicke vpon his bed , in the third verse of the same Psal. When one lyeth sicke vpon his bed , it is a comfort to bee visited by his friends : yet of some may it be sayd , as Iob sayd to his friends : Miserable comforters are yee , and Phisitians of no value , Iob. 16.2 . one commeth and talketh of your olde madde prancks with a madde minde , another commeth , and hee is full of contention with you ; a third commeth , and hee is all for the world with you ; a fourth commeth , and he is all in the passion of those to whom Saint Paul saith , What doe ye weeping and breaking my heart ? Act. 21.13 . all miserable comforters , but when God commeth to visite thee in thy sicknesse : Oh the grace and peace that hee shall speake vnto thy soule , neuer man spake as hee will speake . Put thy store-house then in order , so as they that are in need , may by thee be remembred , and God will remember thee , and visite thee in time of neede . The spaniell that commeth to some deepe or large ditch or riuer , ouer which hee cannot get vnlesse hee swimme , will vse the benefit of the water to swim ouer ; but assoone as he hath passed to the dry shoare , hee will shake off the superfluous water , and so moysten the dry ground . You haue a great Sea of this worlde to passe ouer , when you come from your mothers wombe , ere you come to your graue : you vse your wealth as the water , by helpe whereof you may swimme ouer , when you are vpon the shoare , Oh shake off from your aboundance that which may refresh the weary and needy soule : Make you friends with the riches of iniquity , that when yee shall want , they may receiue you into euerlasting habitations , Luk. 16.9 .

Thirdly , in disposing of the other part of the store-house , to giue all to strangers , and not to wife and children , or the nearest in blood of the same familie , seemeth to be contrarie to the lawe of nature , and the rule of Saint Paul , If there bee any that prouideth not for his owne , and namely for them of his housholde , hee denyeth the faith , and is worse then an infidell , 1. Tim. 5.8 . Abraham gaue all his goods that hee had to Isaack , to the sonnes of his concubines hee gaue gifts . Gen. 25.5.6 . In the family , then there is respect to bee had , who is to haue more , who lesse . And by the speech of old Iacob to his eldest son Ruben , it seemeth to be grounded vpon the law of nature , that the eldest sonne should bee most regarded : Ruben , mine eldest sonne , thou art my might , and the beginning of my strength , the excellency of my dignity , and the excellency of my power , Gen. 49.3 . although for some especiall causes it hath otherwaies come to passe , as that Ephraim is preferred before Manasses , Gen. 48. and the elder shall serue the younger , Rom. 9. and as for that lex salica , whereby women are debarred from inheriting , it seemeth contrarie to the course which God took for the daughters of Zelophehad , Num. 27.7 . I will not say more but this , that it seemeth vnreasonable to leaue one amongst many children a coach to ride in , and the other scarcely a paire of shooes to walke with : one all , and the other none : and vngodly it is to leaue all well without an earnest praier of the blessing of God vpon all . Thus must the store-house be set in order .

3. And now I come to the closset-house , to shew how that must bee put in order : and by this closset-house , I meane the close house of a mans soule and conscience : close as yet from the world , but to God onely open and to a mans selfe . And indeed although a man put all the rest in order , if he doe not put this house in order ; how much better is hee then Achitophel ? of whom the Scripture saith , that hee put his housholde in order , and hanged himselfe , 2. Sam. 17.23 . for such a man ordereth his wealth , and vtterly ouerthroweth himselfe . How this more priuate closset-house must bee set in order , if wee well consider , wee finde that as the soules internall operations , are either in knowledge , or in the more particular working of the affections and of the will ; so the meanes to put the house of the soule in order against death , are either in meditation , or in action . And first in meditation , there must bee diuerse things ordered : by keeping the soule in often meditating vpon these three things ; first , to meditate of death : secondly , of this life : and thirdly , of the great change which will happen to diuerse men presently after death .

First by meditation of death , and often thinking thereof before it commeth ; I know that to many worldly-minded men , whiles they are in health and wealth , it is euen as death but to thinke of death , Oh death , how bitter is the remembrance of thee to a man that liueth at rest in his possessions , Ecclesiast. 41.1 . better thoughts for him , hee iudgeth to be the remembrance of his neighbours misery , his owne worldly felicity , his full bagges , his great store-house of costly buildings : Is not this great Babell which I haue built , Daniel . 4.27 . and thus , they spend their dayes in wealth , and suddenly they goe downe to the graue , Iob. 21.13 . I know that the Emperour Otho did iudge it to bee the part of a cowardly and weake minde , often to speake and thinke of death . But our blessed Sauiour ( who is farre greater then the greatest of the sons of men ) did very many times both thinke and speake of his death , to his disciples : to leaue vs an example , that whosoeuer will prepare himselfe for death , must thinke of it many times in his life . But what should a man thinke of death ? That a man may well meditate of death , so as he may thereby put the house of his soule in order for death , there are three things to be meditated on .

First , let a man remember what death is to all men by nature : and there hee shall finde that death neuer came into the world but by sinne : By sinne came death , 1. Cor. 15.21 . The wages of sinne is death , Rom. 6.23 . and by that meanes entring with an enemy , it selfe also is an enemy to the nature of man : so is it called by the Apostle , The last enemy that shall be destroyed , is death . 1. Cor. 15.26 . Life of it selfe is a great blessing of God to euery liuing thing : and no liuing creature , but will striue to preserue the life of it selfe , and to shunne death : the poore worme , or bird , tam viuit vitâ quám Angelos , said Saint Austin , and is desirous to preserue its life , as the Angels would preserue theirs . And that they may doe so , God hath giuen to euery liuing creature some pleasure or lustre whiles they liue ; and ordered things so , that few or no liuing creatures dye without pangs ; yea euen very hearbes & trees when they die , lose their lustre and beauty , euery liuing creature therefore , euen from the highest Angell , to the meanest plant , either by reason , sence , or naturall instinct , shunneth death as an enemy . Yet this enemy which when it commeth bringeth pangs , when it is come , spoyleth the naturall lustre in all things , must wee meditate to yeeld our selues , Put the house of thy soule in order , with this meditation .

Secondly , meditate what death is to euill men ; beasts die , and after the few pangs of death , they feele no more : a wicked man dyeth , and when hee is heere dead , yet hee is not all dead : but with an endlesse lingring death is alwaies dying in endlesse torments , so that he cannot bee altogether dead : the soule perisheth , Non it a , vt non sit , sed vt male sit : & essentialiter viuere , non amittit , sed beate viuere perdit , said Gregory , in the fourth of his morrals ; The soule perisheth not so that it dyeth , but so that it liueth most miserably , if it felt no more after this death , there would bee an ende of paines : but after this bodily death , by reason of their paines , men shall seeke death , and shall not finde it , and shall desire to die , and death shall flee from them , Reuel. 9.6 . Here in some sore sicknesse , great losses , heauy crosses , men wish for death , what are all the troubles of this life , to those after bodily death ? wee may well here take vppe the wordes of the heathen man , who saide that death was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of all fearfull things the most fearefull . How may a guilty man who hath spent his dayes in iollitie , at the houre of , his death crye to his trembling soule , as the Emperour Adrian did , Animula , vagula , blandula , Hospes comesque corporis , Quo nunc abibis in loco , Pallida , rigida , nudula , Nec vt soles , dabis iocos ? Oh my wandring , flattering , little soule , the guest and companion of my body , into what places art thou now to goe , pale , affrighted , naked , neither as thou wert wont shalt thou henceforth make me merry ? By this meditation of death , Put thy house , thy closet-house in order , that thou mayest shun this euill in death .

Thirdly , meditate what death is to good men . In the greatest pangs of death , they feele ioy ; after death they lose not their lustre , but get a farre greater then euer they had : true it is , that euen of the Saints Saint Paul saith , to them death is an enemie , 1. Cor. 15.26 . But such a one , as being now conquered , serueth but for the glory of the conquerers : The naturall man shunneth death , the sanctified man although hee stay till death come , yet he desireth to be dissolued , Philip. 1.23 . death is to mee aduantage , Phil. 1.21 . Vsurparis ad laetitiam , mater maeroris , vsurparis ad gloriam , gloriae inimica , vsurparis ad introitum regni , porta inferni : Bern. in cant . ser. 26. Thou art now vsed to mirth , O mother of sorrowes : thou serueth vs to glory , O enemy of glory , thou helpest our passage to the kingdome , which wert the gate of hell : it bringeth vs to the ioyfull presence of the Trinitie , where all the Angels and blessed Saincts , will ioyfully embrace vs , after all our labours ended . Oh let this meditation of this happy estate after death , serue for vs to helpe to put thy house , thy closset-house in order .

I will be , and haue beene very briefe in these things ; the time compelleth mee . Secondly , let a man meditate what this life is : men are fond of it , That skinne for skinne , and all that euer a man hath , will he giue for his life : Iob. 2.4 . & therfore it should seem to be a most matchlesse thing . God forbid that I should by wordes or thought debase so glorious a work of the liuing God , as life is . Yet what our life in sinne hath made life to bee , let mee speake a little . First , when wee consider some in their wealth , beauty , honour and strength , it appeareth I must needes say , a beautifull life : but yet euen as it is then , it is but as that mare vitreum , the Sea of Gods Glasse , Reuel . 4.6 . a Sea full of surges , troubles , waues of discontent , and enmity ; and besides , brittle as glasse : whiles riches take them the winges of an Eagle , and speedily forsake their owners : so to honour , beauty , strength , the most glorious life therefore is but brittle , and troublesome . Secondly , consider a man plagued for his offences , with many crosses , not one amongst many , but taketh vp the complaint of Iob , crying out , Wherefore is the light giuen to him that is in miserie ? and life vnto them that haue heauie hearts ? which long for death , and if it come not , they would euen search it more then treasure ? Iob. 3.20.21 . But thirdly , consider a good Christian , who in his estate outwardly is content & satisfied : he , no doubt , desireth earnestly to serue God sincerely , yet the best are diuerse times ouertaken by sinne , that they sinne , and then repent , and by and by sinne againe , and then repent againe , & then sinne againe , and repent againe : so that they are forced by sinne creeping on so fast , to cry out , O miserable men that wee are , who shall deliuer vs from the body of this death , Rom. 7.24 . Oh how blessed a thing is it to liue but such a life , in such a place , as not onely all teares shall be wiped from our eyes , but all sinne from our soules , where wee shall bee sure , wee shall neuer sinne more . In this life wee cannot but sin . Thus meditating what this life is to all sorts , thou wile bee helped to prepare thy selfe the more willingly to embrace death , and to put thy house , thy closet-house in order .

Thirdly , that wee may haue our soules the better prepared for death , let vs consider the great change which shall happen to diuers men after death : many which haue seemed happy in this life , in the next life shall be most miserable , many which in this life haue seemed contemptible , in the next worlde should truely be most glorious : As appeareth by Lazarus , in this life most miserable , in the next life most happy : as the Rich man after his costly raiment and delicious fare in this life , beggeth miserably , and is denyed vtterly a cuppe of water to coole his tongue . Ioseph did place Manasseth to the right hand of Iacob , and Ephraim to his left hand : but Iacob blessed Ephraim with his right hand , and Manasseth with his left , Gen. 48. So many a one which in this life seemeth to bee at the right hand of God , by his many externall blessings , shall after death bee turned to the left hand of the vengeance of God : and contrarily , many that seeme now by their many calamities , to be at the left hand of the curse of God , shall there be brought vnto the right hand of his vnspeakable glory . There are the prisoners at rest , and heare not the voyce of the oppressor , There are the small and the great , and the seruant is free from his maister , Iob. 3.18.19 . Some few shall be so happy , as both heere and there to bee at the right hand of God . Thinke now what thou art , thinke what change will follow and let this meditation helpe thee , to prepare thy selfe for death , to put thy house , thy closet-house in order .

And thus much for those things , which help forward the closset-house to be well ordered by meditation . Now to those things which helpe it forward , and consist in action . And those I will reduce to foure heads , of which I will very briefly speake .

The first is , that whosoeuer will haue the house of his soule prepared against death , suffer in his soule no such traitors or weapons as may helpe death against him , those traytors , those weapons are our sinnes , The sting of death is sin , 1. Cor. 15.56 . as it appeareth in many a dying man and woman , dying with great impatience , not so much because they must die , as that they are netled with the remembrance of such and such horrible sins , for which as yet their peace is not made : then they curse the time , not that they die in , but wherein they euer knew such a man , or such a woman , that hereby it easily appeareth where the sting of death lyeth : and is felt either before death , or after death : this maketh the diuell so busie , now and then euery day to crowde one sinne or other into our soules & consciences , as if he were now setting in a staffe , now a dagger , now a sword , now a gunne , now one weapon , now another , which hee might haue ready in our owne soules to wound our selues withall . If therefore wee will order our selues aright , let vs looke into the house of our soules , and see what weapons stand which may helpe the diuell and not vs , as all vnrepented sinnes doe , and let vs cast them out : take out blasphemy , cursing , oppression , impatience , hypocrisie , fling them from you , that so you may put your house , your closet house in order , and thrice miserable are they who giue the diuell leaue euery day , to crowd what weapons of sin he list into their soules .

Secondly , in the house of the soule and conscience , there must be gotten a true and liuing faith , whereby not onely the weapons of the diuell must bee cast out , but that Christ may enter , and dwell and keepe possession in the soule , vntill it shall bee brought to glory . Blessed are the dead which die in the Lord , Reuel . 14.13 . All these dyed in the faith , Heb. 11 13. Dying Iacob out of faith could say , Lord I waite for thy saluation , Gen. 49. As hee that was stung by the fiery serpents , was to looke vnto the brasen serpent , and so recouer : so he that is stung by sinne and death , must haue a liuing faith to beholde Iesus Christ withall , and hee shall bee cured , Iohn . 3. Miserable wordlings , when wealth and Physitians faile , their hope faileth : A Christian alwayes getteth faith , that thereby Christ may dwell with him here ; that by Christ his sinnes may bee couered , that by the touch ( not of the hemme of Christ his garment ) but of Christ himselfe , all the bloody issues of his sinnes may bee dryed vp : that when the eyes of his body grow dim by approaching death , hee may yet by the eyes of faith , see Christ Iefus at the right hand of the Father , making intercession for him , labour therefore that thou mayest bee faithfull , that so by faith , thy house , thy closet-house may be put in order .

Thirdly , the third action of the soule , to put it in order against death , is , that it bee alwayes willing to open the doore to God , to yeelde it selfe into the hands of God when God calleth . I know there was a time when Dauid prayed against death , saying , What profit is there in my blood , when I goe downe to the pit , Psalm . 30.9 . I know Ionah prayed earnestly against it , Io. 3. and so did this good King Hezekiah , of whom wee speake . There may be some secret cause , for the quieting of the conscience after some great sin , or recouering the glory of God , by the sinne of his seruant impeached , or some such like , Nollem me hae in veste , vt videat Thais , loth I am to die before my conscience be fully setled , or I haue againe satisfied the Church of God after such a sin : or at such a time as the Church hath most need of me , so as it cannot be well without me . Yet for all this , the Saints of God haue alwaies opened to God most willingly , when the time hath come that God would haue them : so olde Simeon , Lord , now lettest thou thy seruant departe in peace according to thy word , Luk. 2.29 . On the contrary , a wicked mans soule must be fetcht & twitcht from him , This night shall they fetch away thy soule from thee , Lu. 12. Malus est miles qui imperatore gemens sequitur , He is a bad souldier who followeth his Generall with sighes & sobs . When one commeth & knocketh at your doores to speake with you , if you perceiue him as hee is comming , and know him to be a friend you must vse , you open the doores before hee can well knock ; but if it bee one you desire not to speak with , then though you are within , yet will you answer not , & besides , your dores shall be fast barred or locked . So when God commeth to some man and knocketh at his doore by sicknesse , & calleth , Thou soule of man come forth , and I must talke with you : away skuds the soul , barres the door with violent desires to prolong life , with impatience at God his knocking , & by no meanes will open , till God breaketh in vpon it : but when he commeth to another man full of grace , and knocketh at his body by sicknes , calling , such a soule come forth , the Lord will speake with thee : presently answer is cheerfully made , Lord Iesus receiue my spirit , Act. 7.59 . Hilarion ( that holy Saint , as Saint Ierome writeth ) when hee was about to die , and felt in his soule an vnwillingnesse to die , hee thus spake to his soule : Egredere anima , quid times ? nonaginta tribus annis seruiuisti Christo , & mori times ? Goe forth my soule , why fearest thou ●ninty & three yeares hast thou serued Christ , and art thou affraid to die ? Thus must the soule be prepared willingly to die , that so the closset-house may bee put i● order against death .

Fourthly , as the bird flyeth to heauen-ward , not without wings , and the mariner passeth not the Sea without sailes : so that the house of our soules may be put in order against death , must wee alwaies pray , that ( if it may be , when God shall close our mouthes , hee may close them , not cursing , or altogether busied about the worlde , but euen praying and calling vpon the name of the Lord . Thus the good conuerted theese dyeth praying , Lord remember mee , when thou cammest into thy kingdome , Luke . 23.42 . Thus out blessed Sauiour , Father into thy hands I commend my spirit , Luk. 23.46 . Thus they stoned Steuen , who called vpon God , and sayd , Lord Iesus receiue my spirit , Act. 7.59 . Thus as Eliah was taken into heauen with a fiery chariot : so much we , so must our soules ascend in the middest of denout prayers ; Thus most thou order thy closset-house .

Conclusion .

Thus then haue wee seene the sentence of death to haue beene irreuocable against vs all , and that we ought therefore to put our house in order , and how : now in a worde to conclude . When any of vs was in our mothers wombe , that she began to look bigge with her burthen , there was made preparation for v● before wee were borne , there were cloues prouided , a midwife and other wiues bespoken , & other things prepared against our birth into this world . The day of our death in this world , is but the day of our birth into another worlde . Wee come out of the narrowe compasse of our mothers wombe , into this more spacious roome , fuller of brightnesse : wee goe into another , which yeeldeth vs as many more pleasing obiects than the womb of this world yeeldeth , as this worlds womb yeeldeth more then our mothers womb . In the mothers wombe we somewhat ( although but a little God wot ) helpe our selues by drawing nourishment to our selues with our vegetatiue faculty , before we come into this world , to the midwife and other wiues . Beholde , the spirit of God will be as the midwife , the blessed Angels will bee as the helping wiues , the bundle of life eternal is insteed of other clouts prouided to wrape vp our soules in , in , in the time of our comming vnto the other world : onely now whiles we are in the wombe of the world , or rather of the Church of God , let vs by faith and charitie , our beleeuing and charitable powers , suck such moisture of grace , as that afterwardes wee may ioyfully be receiued , as a childe borne into heauen , when wee shall haue put our houses in order , for wee shall die , ane not liue .

Laus Deo . FINIS .