and the ancient Patriarkes with Dauid Iosias Ezekias c. and all religious Kings with Samuel Esay Ieremie Iohn Baptist and all the holy Prophets with Peter Andrew Phillip and all the blessed Apostles with Matthew Marke Luke and Iohn the sincere Euangelists with Paul Steuen Peter and Iames and all the constant Martyres zealous Confessors and Professers of the Truth yea and all the rest of the faithfull whom we shall know to the increase of our ioy especially those whom wee haue here knowne and seene euen as Adam knew Eue in the Creation and Peter knew Moses and Elias in Christs Transfiguration a type of our Glorification whom before they had neuer seene To conclude therefore now is the time when in the Church triumphant all that haue beene within the Couenant of Grace and vnder the Gospell in the Church militant shall come to the Mount Sion and to the Citie of the liuing God the celestiall Ierusalem and to the company of innumerable Angels and to the Assembly and congregation of the first borne which are written in heauen and to God the Iudge of all and to the Spirits of iust and perfect men and to Iesus the Mediator of the new Testament Heb. 12.22.23.24 Now what great harme is there in going to our friends especially such friends as these be who in knowledge and wisedome in glory and excellencie in loue and amitie doe farre surpasse all friends vpon earth 6 Consider the fruit and happy effect of Death in freeing thee from sinne and all miseries the punishments of sinne that stroke that kils thee will kill also a monstrous Mother and a wretched Daughter Sinne and Sorrow for as Death is the death of the body so it is the disseuering of sinne from the body Sinne that brought forth Death is destroyed by Death euen as the Viper kils the damme that bred him and as Nero murthered Agrippina that bore him that which puls downe the house of the body destroyes Sinne the troublesome and vnruly Tenant that dwelt in this house Now is it not a ioy to thee to be rid by any meanes of such an vnworthy and vnwelcome guest as Sinne which is alwayes quarrelling with thy best friends as the Spirit and the Grace of GOD within thee Art thou not glad to be freed from such a Make-baite as this body of sinne this old Adam which is alwayes stirring vp ciuill broyles and combats within this little world of thy selfe alwayes plotting and contriuing the ruine and destruction of thy better part thy Soule Art thou not glad to haue such a fire quenched as thy burning lusts and rebelling concupiscences the worst burning Feuer that euer came to man Art thou not glad to be rid of a sloathfull luxurious riotous vaine wanton vicious rebellious Seruant which is alwayes grieuing and offending thee prouoking thee to euill hindering thee from good sluggish to doe well forward to all euill such a guest such a quarreller such a fire such a rebell such a seruant is thy Flesh dull and dead and lumpish slow and sluggish to euery good dutie priuate and publique prone and propense to euery sinne alwayes solliciting importuning trying and tempting thee with as great importunitie as Potiphars Wife did Ioseph to abase and abuse thy soule and body in euery filthy pollution to commit spirituall whoredome with the world and the flesh still grieuing thy God and offending his maiestie abusing his mercy crucifying Christ turning his grace into wantonnesse vexing his Spirit quenching the motions and hindering the operations of his Grace taking part with Sathan thy forraine enemie like an inmate traytor and domesticall conspirator Now Death dislodgeth this guest quels this quarreller hangs vp this Achitophel quencheth this lustfull fire executes this rebell cashiers this seruant for euen as the Iuie dyes that twines about the Oake when the Oake is cut downe so the cutting downe of the body is the curbing and curing the sinne in the body which sinne liues and dyes hath his birth and death with the subiect wherein it is resident for he that is dead is freed from sinne Rom. 6.7 Therefore Mors metuenda non est quia est finis peccatorum Ambrose Now as it frees thee from sinne so the cause ceasing the effect ceaseth also it frees thee from all the miseries that grow as fruits from this cursed Tree euen all the paynes and labours of body and vexations of spirit that are incident to this mortall condition This made the Wise-man praise those that were dead before those that are liuing Eccle. 4. and to preferre the day of death before the day of life Eccles 7. And made some of the Philosophers in their Heathenish Paradoxes affirme that it was best for a man neuer to be borne the next best to dye soone because in respect of the many miseries of this life which they saw into with their naturall eyes they thought Nature was a Mother vnto all other Creatures and a Step-dame vnto man therefore Iob that drunke as deepe in this cup of common afflictions incident to humane nature as euer any meere man in this respect desired death Euen as the Servant desired the shadow and as the Hireling looked for the end of his worke Iob 7.2 7 Consider that God doth not onely deliuer thee from the euill of sinne and the euill of punishment present but by taking thee now away hee hath a purpose to free thee from future temporall euils which perhaps hee purposeth to bring vpon that place and people amongst whom thou art for indeede this is the Lords ordinary proceeding to deliuer his Seruants from the euils to come whilest the wicked are chained in earth and reserued for further plagues Thus hee tooke away good Augustine ere the Gothes and Vandals ouer-ranne Hippo where hee vvas Bishop this the Lord promised as a speciall mercy to good Iosias that before hee vvould accomplish his threat against Iudah he should be put into his graue in peace and that his eyes should not behold the euill 2 Kin. 22.20 And thus hee saith of the mercifull men and righteous that they are taken away from the euils to come that Peace shall be vpon them and they shall rest in their beds when the Witches Children the seede of Adulterers and Whores a rebellious people shall perish and consume Esay 57.1.2.3 Apply this fauour of God to thine owne particulars for the strengthening of thy faith as also inlarge it by the meditation of these euils which are fore-told in these last times Mat. 24.4 v. 24. c. Luke 21.25 1 Tim. 4.1.2 2 Pet. 2.1.2.3 8. Remember this corporall death thou art to vndergoe puts a period to a most perillous and dangerous fight with which in this life thou wast continually exercised in which fight thou diddest often faint was often soyled often wounded more often put to fight euen to flye to Heauen for help succour and refuge then euer the Israelites were occasioned to flye and cry vnto
conuerse or commerse with such more then with bruit Beasts and wicked Spirits that commit such sinnes as Intemperance and Luxurie and Drunkennesse which beasts and Diuels commit not Now ponder well Deaths lenitie in this corasiue Death stops thine eares from hearing the Blasphemies of the multitude wherewith they blaspheme Death hoodwinckes thine eyes from beholding such vaine and filthy obiects as made the Heathen Democritus plucke out his eyes that hee might not behold Death chaines thy tongue from talking with or talking of such obsceane subiects Death Gods Messenger pluckes thee away as the Angell did Lot out of the Sodome of this world and carries thee to Zoar a Citie of refuge the new and true Ierusalem from whence thou shalt come againe with thy Sauiour in the clouds to see these wicked ones cast into burnings Mat. 25.41 but neuer to heare them more blaspheming from vvhich Iudgement thy soule shall returne to heauen againe with her old companion the body now awakened out of the dust and glorified where thou shalt alwayes after to eternitie heare the Quires and Melodies of Angels and heauenly Spirits carrolling out their new Songs and Haleluiahs to the glory of the Lambe Apoc. 5.9 10 As Death frees thee from the conuersation so from the corruptions of wicked men which as it is not the least safetie so it should not be the least ioy and tranquillitie to a Christian and the rather because the danger of infection by them is here so imminent as fearefull If any thinke himselfe safe and sound and on a sure ground in this kinde as too many are too bold let him know that it is as safe for sound Apples to lye amongst the rotten for sound Sheepe to feede amongst the scabbed for cleare eyes to looke earnestly on those that haue sore eyes for a healthfull body to conuerse with the infected in the Pest-house as for thee to liue and conuerse with the wicked and not to learne wickednesse with the froward without frowardnesse nay it is as easie to touch pitch and not be defiled the experience of Gods Saints leaue it recorded that when the Saints are amongst sinners first eyther by Imitation of them secondly or compulsion by them thirdly being brought into straites by their wiles fourthly by their temptations and seductions fiftly in extremities amongst them sixtly by the ouer-swaying of their owne humane passions or by some such meanes they are infected with them these things occasioned Ioseph to sweare by the life of Pharaoh amongst the Aegyptians Abraham twise to vse simulation dissimulation or aequiuocation in two prophane Courts Dauid to faine madnesse in the Court of Achish 1 Sam. 21.13 Peter to deny his Master amongst the high Priests Seruants Mat. 26.74 the true Prophet to eate bread with the false Prophet 1 Kings 13.15.16 the Children of Israel to commit Adultery and Idolatry with the Daughters of Moab Numb 25. All these haue failed or fallen for company as one breach brings downe another amongst wicked men which is thy case now and hath beene Now Death deliuers thee from euer conuersing much more from corrupting by wicked men 11 Let another of Deaths commodities comfort thee in that it very much doth priuiledge thee from the madnesse and malice of the maleuolent Monsters of the vvorld thou art now secure from the pushing hornes of the Buls of Bashan from the sword of iniustice from the arme of tyranny Though mad Saul send for deuout Dauid to kill him in his sickenesse 1 Sam. 14.15 yet none can harme the body of a dead man first it may by kept vnburied for a time as great Alexanders was secondly arrested for debt into which a good Christian may fall in life 2 Kin. 4.1 thirdly be wounded and mangled as Hectors was by the Grecians liuing Hares may leape ouer a dead Lyon fourthly digged vp againe as Pope Formosus body was by Stephanus his successor and as Bucers was by the Papists an act more befitting Swine then men yet it cannot be hurt or harmed because it is insensible of paine and therefore neede not feare Phalaris his Bull nor the Persecutors wilde beasts nor the Papists fire and Fagot and burning chamber nor the most exquisite tortures of the greatest Tyrants for thy spirit it returnes to the Father of spirits thy soule to God that gaue it euen as the beames of the Sunne reflect vpward againe towards the Sunne from whence they came 12 Besides thy good name that especially is cleared by death for wee oftentimes see that by the aemulation of aequals the enuy of inferiours the hatred of superiours and the wickednesse that is in the hearts of all good men in their life time by Gods permission for causes best knowne some secret some reuealed haue beene vvondrously abased and abused censured calumniated and scorched by the malicious and maleuolent tongues of such as haue beene set on fire by Hell oftentimes to the very eclipsing of their good name for a time being poysoned and besmeared with their Aspish venome vvhose good names it pleaseth God to restore againe vnto them at or after the houre of death making the lustre and splendor of their graces then to breake out like the light at the noone-day dispersing all the clouds of scandall which haue in their vapours ascended from the foggie and filthy Quagmires and Marrish of ignorance and Malice Who eyther denies or doubts of this may see it in the Glasse of the Word and obserue it in the experience of other ages and our owne What oppositions had Moses the meekest man on earth the faithfull Seruant of GOD in his life time in the place of his Magistracy amongst a rebellious people though hee discharged the greatest function that euer was committed to any meere man the best that euer any did that was but flesh and bloud yet how was hee vpbrayded scandalized and slandered his Commission from God contradicted hee vvas thought to take too much vpon him accused as a destroyer or at least a deluder of the Lords people concerning the promised Canaan yet the same Moses had beene worshipped as a God of these ancient Idolaters after his death if the Diuell could haue had his purpose in exposing his dead body vnto them being resisted by the Angell Iude 1. v. 9. So was Dauid not a little disgraced by the mockings of his wife Michol 2 Sam. 6.20 the raylings of Shemei 2 Sam. 16.5 the calumnies of his tyrannous enemies by whom hee was esteemed as a foole reuiled as a murtherer verse 6. accounted as an Hypocrite and vile man ver 7. yea euen the drunkards made songs of him in his life time now Dauid is esteemed as the sweet Singer of Israel as the man after Gods owne heart after his death So in our times what broyles and turmoyles had that worthy Caluin zealous Luther reuerent Beza iudicious Zanchy moderate Melancthon learned Peter Martyr Oecolampadius and others in forraine Countries
therefore the soules of Abraham Isaack and Iacob are liuing stil though they be dead themselues Secondly was not Enoch translated that he should not see death Gen. 5.24 Heb. 11.17 then Enochs soule still liues Thirdly had not Daniels prayer beene an ignorant and friuolous wish as some note praying for Nabuchadnezzar Oh King liue for euer Dan. 2.4 If the life of his soule had not beene the obiect of his wish Fourthly doth not Elias pray that the soule of his Hostesse Childe may returne againe into him therefore it was not dead and extinct it is no matter where it was it is as absurd to say that it was in Limbo puerorum as Papists doe as that the soule of Lazarus and Iairus Daughter was in Purgatorie suppose it were in heauen it was liuing where euer it was euen as the soules of Moses and Elias were liuing and gaue motion to their bodies being vpon the Mount with Christ Fiftly Christ promiseth Paradise to the penitent Theefe Luke 23. the very day of his dissolution of which hee had liuery and seasure and present possession in his liuing soule for his dead body hung all that day vpon the Crosse Sixtly Lazarus dying was carryed into Abrahams bosome what was carryed his Soule Luke 16.22 as the wicked Angels fetcht the soule of the secure Churle to Hell Luke 12. verse 20. Seauenthly Iohn saw the soules of those vnder the Altar that were killed for the Word of Christ Reu. 5.6.9 All which with infinite moe being so many Arrowes shot against Atheisme doe euince that the soule is immortall and that the spirits of the iust here with old Simeons after their departure from the body returne to God that gaue them Eccles 12.7 A truth that the very Heathen saw by the light of Nature as appeares by their Writings by Antiochus his Epistle to Lisius wherein hee thinkes his dead Father translated to the Gods 2 Mach. 11. ver 23. Plato in his Timeo Tully in his Diuinations and in his Booke of the sleepe of Saeipio Pithagoras and the Pithagoreans Thales Milesius Hermes Euripides in his Tragedies Plutarch in his Consolatory Epistles Seneca in his Booke of immature death yea the Poets in their fictions of the Elizean fields and the like ayme all at this more like Christians at least Christian Philosophers and Poets that the Heauens are aeterna animaruÌ„ domicilia the eternall mansions of good soules departed Let vs beleeue this by the light of the Word which they saw by the poore sparke of Nature and let the thought of it still encourage thee which is the Naile that I driue at in all this discourse to looke Death boldly in the face since to the godly it is but Titulus sine re a bare title without any subsisting a bare name a blancke without a Seale good saith Bernard to the good in regard of rest better in regard of securitie best of all as the way to life and immortalitie being as Ambrose cals it alledged by Pontanus the birth day of thy eternitie the repayrer of thy lifes ruines not abolishing but establishing thy best being Therefore Summum nec mâ—tâ—â—as diem c. Feare not thy last fate rather desire it with Paul because it is but thy dissolution be thankfull for it with Simeon because it is but thy departure waite for it with Iob because it is thy changing then feare it or fret at it with the naturall and morrall men of the world For why should that eyther feare thee or fret thee that cannot hurt the best the greatest part of thee If the gold be saued who regards the losse of a rotten purse If the Pearles within be preserued who cares for the breaking of an old chest If the costly Marchandize and loading of the ship be safe what Marchant respects the ruines of a rotten Barge If the liuing soules be not indangered nor the best of the stuffe endammaged wee care not so much for the burning of an old house wee respect not the losse of the Cradle if the childe be safe the mangling of the cloaths if the body be vnwounded Now that which the Gold is to the Purse the Pearles to the Châ—st the Wares to the Ship the good Wines to the Caske the Honie to the Hiue the Housholder to the House the Childe to the Cradle the Body to the Garments that is the Soule to the Body as much more eminent and excellent as the thing contained exceedes the continent If death doe fetter the Body and free the Soule where is the losse what is the crosse Secondly is the Soule immortall and the Body mortall then execrable is the folly of the multitude and lamentable is the dotage of all sorts from the highest to the lowest that spend misspend their yeeres dayes strength vvit vvealth and all their Tallents in pleasing contenting satisfying and fulfilling the desires of the flesh with the affections and lusts thereof in decking adorning feeding and pampering this sluggish Asse this rotten Carrion the body which perhaps shall take vp his Inne in the earth to morrow and be meate for wormes in the meane space neglecting and not regarding the soule which is to liue for euer Oh how many millions of men and women to euen amongst common Christians may be arraigned accused and conuicted of this folly and dottage that in other things are politique Galliâ—'s and plotting Iezabel's yet in this are witty fooles in preferring the Purse before the Gold the Caske before the Wine the Hiue before the Hony the Body before the Soule How many spend yeeres and moneths nay all their precious time in hawking hunting whoring carding dicing c. in scraping and gathering yealow dust together in doing workes morrall or sinfull their owne workes or the Diuels how many in doing nothing or doing euill or as good as nothing How many women spend many dayes and houres in tricking and trimming the painted sepulchers of their soules I meane their bodies in a Glasse who neuer considering how the glasse of their time runnes spend not a moneth in a yeere a weeke in a moneth a day in a weeke an houre in a day in the publique or priuate worship of GOD in looking into the Glasse of Gods word prayer meditation c. How many Citizens and Countrimen of all sorts spend the vvhole sixe dayes in catering and purueying for the body who grudge God his Sabbaths for the prouision of their soules such men eyther they thinke they haue no soules or that their soules shal die with their bodies like the beasts liuing like Libertines and Epicures as their faith is like the Saduces which denied any Spirit or Resurrection or soules immortalitie as Iosephus testifies of them Oh we had need cry to such deluded franticke men and tell them that they haue soules and soules immortall to raigne with GOD or to be plagued with the Diuels after their departing out of the body His hoped Pacification In these words In peace
Iesus Christ Mors Christs mors mortis meae The death of Christ is the death of my death saith Bernard O Death I will be thy Death saith hee by the Prophet And Hierome vpon it Illius morte tâ— mortua es c. By his death thou art dead by his death wee liue thou hast deuoured and art deuoured thy selfe oh Death Death maketh dust returne to the earth as it was and the Spirit to returne to God that gaue it saith the word of God and shall not wee be glad of this Shall it grieue vs to returne to God to haue the Spirit goe from whence it came to walke with God to enter into life to goe to the Marriage of the Lambe Is the brute Oxe grieued to be vnyoaked Were Abraham Isacc and Iacob holy men or holy women euer vnwilling Wherefore if men desire naturall sleepe in regard of the good that commeth by it so doe you death and cherefully from your heart say with olde Simeon Lord now lettest thou thy Seruant depart in peace according to thy Word c. Luke 2.29 Sect. 4. The fourth Consideration Note 4 A Fourth cause making men willing without feare to sleepe naturally is that assured hope which they haue to awake and arise againe and shall not you arise from the sleepe of death why then should we shrinke more at the one then at the other wee shall rise againe for Christ our Head is risen and the Members must follow If the dead be not raised then is Christ not risen c. as you read in that singular Chapter 1 Cor. 15.20 The Sunne riseth and setteth againe the Moone waineth groweth againe Of the ashes of the olde Phoenix commeth another the leafe falleth and the sappe descendeth yet both sappe and leafe returne againe Sarahs wombe though dead yet beareth a Sonne when the Lord will so shall the resurrection be of dead bodies The hand of the Lord was vpon mee saith the Prophet and carried mee out in the Spirit of the Lord and set mee downe in the midst of the field which was full of bones And hee led me round about by them and behold there were very many in the open field and loe they were very dry And hee said vnto mee Sonne of man can these bones liue And I answered O Lord God thou knowest Againe hee said vnto mee Prophesie vpon these bones and say vnto them O yee dry bones heare the word of the Lord. Thus saith the Lord God vnto these bones behold I will cause breath to enter into you and yee shall liue And I will lay sinewes vpon you and make flesh grow vpon you and couer you with skinne and put breath into you that yee may liue and ye shall know that I am the Lord. So I prophesied as I was commanded and as I prophesied there was a noyse and behold there was a shaking and the bones came together bone to his bone And when I beheld loe the sinewes and the flesh grew vpon them and aboue the skinne couered them but there was no breath in them Then said hee vnto mee Prophesie vnto the wind prophesie sonne of man and say to the winde Thus saith the Lord God Come from the foure windes O breath and breathe vpon these slaine that they may liue So I prophesied as hee had commanded mee and the breath came into them and they liued and stood vp vpon their feet an exceeding great armie Such another excellent place is that in the Apocalypse And I saw a great white throne and one that sate on it from whose face fled away both the earth and the heauen and their place was no more found And I saw the dead both great and small stand before God and the Bookes were opened and another booke was opened which is the Booke of life and the dead were iudged of those things which were written in the Bookes according to their workes And the Sea gaue vp her dead which were in her and Death and Hell deliuered vp the dead which were in them and they were iudged euery man according to their workes Thus you see that as from our naturall sleepe so from death wee shall awake againe and therefore no cause to feare the one more then the other Resurrectio mortuorum spes Christianorum The Resurrection of the dead is the hope of the Christians Faith So Tertullian meaning their ioyfull hope that wipeth away all teares and vnwillingnesse to dye Credo Resurrectionem carnis I beleeue the resurrection of the body and life euerlasting Therefore care away Though I dye yet I dye not but onely sleepe in my Graue as in my Chamber till my GOD send his Angels to awake me with his Trumpet that I may enter into ioy that nâ—uer shall haue an end till which time I rest free from all sorrow and paine not troubled with any of the worlds woes but as a man in his bed fast asleepe most free from all offences and vexations Yea euen the selfe same body shall arise to our vnspeakable comforts teach the Scriptures Iob 19.25 Iohn 5.29 1 Cor. 15.42.43 and many other places euen as Christs body arose the same that it was before the same eyes mouth feet hands c. Dixeâ—â—nt tactis corproibus c. They said saith Tertullian of auncient Christians touching or laying their hands vpon the bodies wee beleeue the resurrection of this body this body that I touch and lay my hands vpon for the goodnesse of God will giue glory to that body that hath giuen glory to him the selfe-same eye the selfe-same mouth the selfe-same eare feet hands c. What an encouragement is this to doe well if you marke it and what an argument to make vs willing to dye being assured of this as weare Sect. 5. The last Consideration The bodyes freedome and the soules Glorification Note 5 THE fift and last cause that maketh vs willing to goe to our naturall rest without feare muttering or any discontent is the chearefulnesse and liuelinesse of body and minde that vseth to follow after sleepe both to body and minde being refreshed thereby so greatly let the same cause make vs willing to dye for there is no comparison betweene the comfort and refreshing that naturall sleepe worketh and that which followeth after death when Christ shall change our vile bodie that it may be fashioned like vnto his glorious body according to the working whereby hee is able to subdue all things vnto himselfe when this corruptible hath put on incorruption and this mortall hath put on immortalitie If that small glimpse which the Disciples saw made them wish for three Tabernacles and an eternall being there Mat. 17.4 O how shall the whole glory of heauen and heauens blisse rauish vs and make vs glad that wee haue attained to it O no such refreshing can come from our earthly beds and naturall sleepe here Wherefore with ioy let vs welcome the houre
and all profane men account of the Gospell euen meere foolishnesse and therefore they so blatter and blaspheme and like bruite beasts speake euill of those things and those persons which they know not but I will assure thee how ere thou thinke the poore and penitent Christian the sincere and zealous to raue as the Iewes thought of Ieremy to be distract or mad or besides himselfe as Festus thought Paul as Christs Country-men thought of our Sauiour to bee simple men and fooles c. yet neuerthelesse they know with Dauid that it is better to be a doore-keeper in Gods house nay to suffer affliction with Moses and Gods people then to inioy the pleasures of sinne then to inioy all the priuiledges in Pharaohs Court then to reioyce here for a while with Diues and Salomons young man and then to quake in Iudgement and be damned in hell yea they euen in this vaile of teares haue more ioy in their fasting then thou in feasting more in praying then thou in playing more in sighing then thou in singing for euen in the midst of mirth the heart of the vvicked is heauy vvhen GOD strikes and Conscience gnawes but the godly are merry in prison are comforted in persecution reioyce after stripes prayse God in the deepe and in the Whales belly blesse GOD after hee hath smit them and exult in Spirit in their old yeeres as did Simeon Besides thy ioyes are vaine vile carnall sensuall like thy selfe like the Horse and Oxe that delights onely in a good fat pasture though the Pinfold and the slaughter-house be the next dish but theirs are pure chaste sincere heauenly eternall like that God that sends them like that Spirit that workes them therefore get thine eyes opened to see thy miserie and ioyne thy selfe to them whom now thou despisest as Rahab and Ruth did to the true Church that thou maist finde mercy Secondly whereas Simeon is now willing to depart hauing seene Christ and so reioyceth in this expected obiect it is obseruable that the Patriarkes all of them in their times and ages expected CHRIST euer since the promise of this Messias was made vnto our Protoplasts our first Parents Adam and Eue Simeon lookes for him here in his generation so did the Church of Ierusalem so did the rest in their generations Eue thought he was then come when shee bore Caine confessing that shee had receiued a man from the Lord Gen. 4.1 Abraham desired to see his day Iacob wayted for his saluation Gen. 48.18 Moses desired GOD to send him to deliuer Israel out of Aegypt Exod. 4.13 Iob vvas comforted in this expected Redeemer Iob 19.25 Yea many Prophets and righteous men desired to see the things which wee see euen the Maiestie of God clothed with flesh as a man is shod with Sandals on his feete And sure the Ancients for this cause much extenuate the Polygamie and multiplicitie of wiues of the Patriarkes as of Iacob c. as also in taking their Maides as Concubines which they say was done non propter libidinem sed propter prolem not for lust but for multiplying a holy seede euery one in their dayes desiring to propagate the promised Seede of the woman In which wee see Gods great mercy to vs now vnder the Gospell more then to those vnder the Law for then came into the world the great Physitian of the world to cure the great Patient which was the world which so long did languish when we stood in most need of him The former ages had but a glimpse of this light of the world they saw him but darkely and obscurely tanquam in speculo tanquaÌ„ in anigmate as it were in a cloud in a glasse in Leuiticall shadowes but wee see him clearely euen fully as the Sunne at noone day perspicuously in the Gospell euen as the Wise-men saw him in the Stable as Simeon and Anna in the Temple wee haue an happier vision of him then they euen as the Angels more then wee hee came indeede to the beleeuers comfortably powerfully Typically but wee receiue him as Simeon did personally hee came to Adam with the promise in the time of despayre to Abraham with supply in time of Sacrifice to Isaac with reliefe in time of famine in time of exile with honour to Ioseph in time of persecution vvith comfort to Elias in time of battell with an hand on Gideons hilt with an eye to the stone from Dauids fling in time of inuasion with triumph to Ezekias alwayes hopefully helpfully to his Church For which cause hee is called The Starre of Iacob The Lyon of Iudah The Rod of Isaack c. Typically hee came in Circumcision Rom. 3. in the Paschall Lambe Iohn 1. in Manna Iohn 6. in the brazen Serpent Iohn 3. in the Arke and on the Altar c. Hee came figuratiuely as our rest in Noah our increase in Ioseph our loue in Dauid our peace in Salomon our saluation in Ioshuah c. But now hee is come to vs personally in the assuming our nature in the fulnesse of time saith Paul Gal. 4.4 to free vs from all time saith Bernard Note his mercy hee came to vs voluntarily non compulsu Patris sed consensu sui not by compulsion from his Father but by his owne consent Non ex necessitate mandantis sed ex voluntate venientis saith Chrisostome Yea Vltro venit sponte se videndum attâ—lit occidendum obtulit Greg. Of his owne accord yeelding himselfe to be seene of men to be slaine for men Yea Prepria benignitas inuitauit misericordia traxit veritas compulit His benignitie to vs inuited him his mercy drew him his truth compelled him Basil Here is his Mercy for our Consolation Vse 2 Oh let vs walke worthy of this grace and Mercy for an vse of Instruction let vs runne after the sweetnesse of his odours let vs follow his footings since hee came to leade vs let vs worke out our saluation with feare and trembling since hee came to saue vs 1 Tim. 4.9 Luke 19.10 Let vs returne to the Bishop of our soules since hee came to finde vs as lost sheepe let vs be no more the slaues of the Diuell since hee came to dissolue the workes of the Diuell 1 Iohn 3. let vs entertaine him as did Zacheus and retayne him as did Iacob when hee would not let him goe till hee blest him let vs feast him as did Mathew wash his feete with our teares as did Mary seeke him sorrowing as did his Mother prepare for him an vpper lodging to eate his Passeouer in as did his Disciples euen our bodies and soules the Temples of his Spirit let vs walke nearer to Sion in this our light since the Sun is come so neere vs nay euen to vs then the Patriarkes did in their darkenesse vnder the vayle and cloud of the Law Vse 3 Let vs
runne euen that vvhole naturall race which hee should haue runne if hee had not sinned for vvhich cause Dauid prayes that the Lord would not take him away in dimidio dierum in the midst of his dayes that is say Expositors he prayes that according to his demerits God would not as an inflicted punishment vnseasonably cut him off as hee vseth to doe and deale vvith profane men but that hee would permit him to enioy and accomplish the residue of his yeeres vvhich in his determination hee had appointed hee should liue if hee had persisted obedient All which may be a Spurre and motiue to stirre vp impenitent and vngratious wicked men to looke to themselues and to breake off their sinnes by Repentance lâ—ast both from causes naturall and supernaturall as the effect of their quelling and killing sinnes they be found Selfe-murtherers being not onely actually euen whilest they liue dead in their soules like the vvanton widdowes Paul speakes of and the Bishop of Sardis but in proxima potentia in the nearest probabilitie of the death of their bodies euen as hee that hath eaten poyson is but a dead man though liuing because potentially dead and as a condemned malefactor is dead though liuing because Legally and Ciuilly dead so these are dead whilest they liue like condemned Traytors standing at the Kings mercy when euer hee will take away their liues the case standing with them as with Adam and Eue after they had eaten the forbidden fruit Feare and tremble yee wicked ones least God take away life from you life naturall and eternall as hee threatned to take away the Kingdome of God from the Iewes Mat 21.43 giuing the abused treasure of your life to those that know better how to estimate it and vse it to his glory and to the working out of their owne saluation His proper Appellation In these words Thy Seruant NOW wee come to the fourth part in this Song in Simeons Compellation intitling himselfe Gods Seruant with a speciall application in this Pronoune Thy Piscator giues a note of the significancie of the words in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sernum tuum id est Me thy Seruant by a Senechdoche as the Virgin Mary vseth the phrase in the same Figure Luke 1.48 by an elegancie of speech proper to the Hebrewes testifiing their reuerence to him to whom they speake as in the History of Iosephs Brethren wee heare them thus submissiuely speaking to Ioseph Thy Seruants came to buy food Gen. 42.10 They might haue said We came in briefe but they expresse their reuerence So for the same cause Gehezi answeres his Master Elizeus 2 Kings 5.25 and the woman of Tekoa Dauid in the same tearmes 2 Sam. 14. when they might haue vsed the Pronoune I or Me they haue expressed their reuerent respect to God or man as also their humilitie yea and the account they made of the countenance and fauour of those they spoke to as here Simeon did For if he would haue giuen titles to himselfe hee might haue called himselfe one of the Seniors and Elders of Israell one of the Prophets here prophecying or a Rabbi amongst the Iewes a Teacher and Explaner of the Law a Doctor in the Schooles of Ierusalem being about the time or succeeding Iesus the Sonne of Sirack that writ the Ecclesiasticus or Ionathan the Chaldean that turned the Hebrew Bible into the Chaldean tongue Hee might haue spoken of the number and excellencie of his Schollers such as Gamaliel vnder whom Paul was instituted that was his Sonne or his Auditor as Zanchie thinkes with other such priuiledges in respect of his place dignitie age profession estimation but hee singles out and sequestrates this Epithite from the rest and appropriates it to himselfe Thy Seruant counting it his chiefest dignitie to performe any dutie to his heauenly Master This ought to be our chiefest practise euery Christian should be of Simeons minde striuing studying indeauouring to deserue ioying delighting and reioycing in his conscionable and constant desires to serue God First wee haue not onely Simeons practise here but many presidents Reason 1 which haue preceded and gone before vs in this particular men of most eminent greatnesse excellent graces shining gifts high places Gods of the earth temporall Sauiours instrumentall conuertâ—rs of the Christian world of the bloud Royall allyed to CHRIST the Prince of Peace Esay 9.6 both by birth naturall and supernaturall yet haue as desiredly as deseruedly passed by all other titles in the exchange of this to be accounted and called the Seruants of God Thus Moses as by the Lord himselfe hee is dignified with the title of Gods Seruant Iâ—sh 1.2 yea a faithfull Seruant in Gods house by the Spirit of God Heb. 3.2 So hee counted it greater glory to be a poore Shepheard and keepe the Prince of Midians sheepe that so hee might in his solitary Soliloquies meet with God on Mount Horeb Exod. 2. and serue God with his afflicted people in the Wildernesse then to be called the Sonne of Pharaohs Daughter and inioy the plâ—asures of sinne for a season in a Heathenish Court Heb. 11. So Dauid that pious and potent Prince the sweet Singer of Israell with greatest alacritie carrols out this in his holy Hymnes Lord I am thy Seruant I am thy Seruant and the Sonne of thine Handmaid So Paul though an Hebrew of the Hebrewes a Iew by Nation a learned Pharisie by education an Apostle by Profession a piller of the Church by his Ministeriall Function yet with all these Nationall and Apostolicall Priuiledges hee ioynes this as the chiefe A Seruant of Iesus Christ Nay truely that which the Antichristian Saul of Rome cals himselfe hypocritically a Seruant of the seruants of the Lord for Christs sake a Seruant to the Saints to the Church all things to all to winne some So holy Iude the Brother of Iames of Christs kindred according to the flesh prefixeth this as the best branch of his Pedigree A Seruant of Iesus Christ Iude verse 1. That which was the chiefe grace of Simeon Moses Dauid Paul Iude ought to be our glory to serue him who is Lord of Heauen and Earth Reason 2 Secondly God wonderously and worthily esteemes of his Seruants as appeares by those honourable titles in the Scripture with vvhich he aduanceth them for he doth not account them Seruants but Friends yea Sonnes yea Heyres yea Christs Fellow-heyres Rom. 8. his Brethren his Sisters his Father his Mother his Domestiques and of his Houshold yea Citizens with the Saints and Burgesses of the Heauenly Ierusalem Ephes 2.19 yea his Members 1 Cor. 6.15 The Temples of the holy Ghost vers 19. 2 Cor. 6.16 Spirituall men 1 Cor. 2.15 New Creatures 2 Cor. 5. Free-men Iohn 8. Holy men 2 Cor. 6. The Lords annointed 1 Iohn 3. True Israelites Iohn 1. The Lords first borne Heb. 12.23 Gods peculiar people royall Priests 1 Pet. 2.9 Elect of God Col. 3.12
calling or in omitting good duties first eyther of Pietie to God in stretching out thy hands in Prayer secondly or of charitie to man in closing them towards the poore Now keepe thy hands from doing euill and consecrate them vnto the Lord in doing good so thou shalt be blessed Esay 56.2 Exod. 32.29 If iniquitie be in thine hand put it farre away Iob 11.14 If thou hast stolne steale no more but worke with thine owne hands Ephes 4.28 Keepe them innocent and pure Psal 24.41 Shake thine hands from taking any gifts Esay 33.15 Let no blot or stain cleaue vnto them Iâ—b 31.7 Strengthen them to doe good workes Nehem. 2.18 Open thy hand to thy brother to the poore to the needy Deut. 15.11 Stretch thy hand out of the increase that God giues thee Prou. 31. And stretch out thy hands also to the Lord. Psal 143. yea in euery place lift vp thy heart with the hand to God in heauen 1 Tim. 2. Lament 3.4 So shall thy hands serue God For thy Feete if they haue declined and made haste to deceit Iob 23.11 if they carryed thee with lewd company out of the way of Gods Commandements to vanities or to vices to filthinesse or to follies to Playes or to Brothell-houses now remoue thy foote from euill Prou. 4.26 Make straight steps to thy feete Heb. 12. Refraine thy feete from the pathes of the wicked Prou. 1.15 And keepe the way of the righteous Prou. 2.20 So shalt thou serue God and keepe thy soule Prou. 16.17 Walke not in vanities Iob 31.5 nor in the counsell of the wicked Psal 1.1 but run the wayes of Gods Commandements Imploy them to carry thee to the house of God to the holy Exercises of Religion where God is serued Delight to stand in the gates of Ierusalem Psal 122.2 looking narrowly to thy foote when thou enterest into the house of God Eccles 4.17 Thus did those two good Anna's in Samuel and Luke a mother and a widdow as also good Dauid and here old Simeon rightly and religiously vse their feete in Gods seruice in visiting so frequently so constantly so zealously the house of Prayer where they met with God with Christ and with a blessing vpon their seeking and seruing God And so must thou if thou set thy selfe with thy heart and soule and strength and spirit and minde and body to serue the Lord as they did consecrating these and the rest of thy members parts and powers externall and internall to Gods seruice which that thou maist more willingly performe let these Motiues for conclusion of this Vse adde Spurres vnto thee to runne along with old Simeon to the seruice of this best Master to whom I recommend thee First thou wast created for Gods seruice as the Apostle instanceth in one sinne so I may in all the body was not made for fornication nor vncleannesse nor adultery nor drunkennesse nor for any other workes of the flesh which are recited Gal. 5.19 but for the Lord 1 Cor. 6.23 and the Lord for the body Therefore Dauid makes this an argument that wee should fall downe and worship the Lord because wee are the Sheepe of his pasture and the worke of his hands hee hath made vs not we our selues Doth any man keepe sheepe but hee will eate of the milke of the flocke and be cloathed with the wooll Doth any man build a Palace a Castle or a sumptuous house for his enemie to dwell in Did the Lord thinkest thou oh vaine man that seruest thy lusts thy pleasures the World the Diuell forme and frame this excellent Fabricke and composure of thy body more sumptuous artificiall magnificent then the Aegyptian Pyramides then Salomons Temple then all splendent and glorious buildings vnder the Sunne that are made of Lime Stone Lead Wood Glasse Mettals and the like and did infuse as it were inward proportionable furniture such an vnderstanding spirit an immortall soule into this externall structure and building of the body for the Diuell his mortall enemie to dwell in to take possession and keepe habitation by his eldest Sonne Sinne Will any earthly Monarch suffer a Traitor a Tyrant an Vsurper to intrude vpon his Territories to dwell in his fortified Cities to possesse his Crowne and vsurpe his Throne I trow not And will the King of Kings suffer it Can a meane man indure another man which means to abuse him to inioy his Table his Bed his Wife chiefely that shee to whom hee is betroathed and wedded should prostitute her selfe to his enemie And will the Lord that is as a zealous so a iealous God suffer thy spirituall whoredomes and fornications with the triple enemies of thy soule the deceiuing Flesh deluding World and destroying Diuell Will he endure his Sanctuary to be polluted his Temple abused the holy Vessels profaned Thy body is the Temple of the holy Ghost thy members called Vessels now if thou suffer this great Temple-spoyler this Dionisius the Diuell to abuse thy vessels by offering them to him by vncleannesse to pollute this Temple this body of thine by sinne he that thus destroyes the Temple of God him will God destroy as hee threatneth seuerally twise together Take heede therefore that thou suffer not any sinnes to take vp the best roomes in this earthly Tabernacle and Temple least by hardening thy heart corrupting thy conscience deprauing thy will blinding thy minde ecclipsing thy reason dulling thy memory disordering thy affections spoyling and defiling thy whole man giuing ouer that body of thine which God made for himselfe to be sinnes Brothell-house and the Diuels Play-house wherein all sinnes are acted least the Lord burne thee downe sticke and slower eyther with fire from heauen as hee did Sodome or with fire in hell as hee did Diues Prepare thy body and soule therefore betimes dresse it and sweepe and garnish it as a Chamber for Christ to keepe his Passe-ouer in that the destroying Angell may passe ouer thee vvhen hee comes in Iudgement I might adde secondly how fitly by Creation thou art made in euery part as an Organ and Instrument to Gods seruice with a body vpwards to heauen whereas all other Creatures looke low and groueling vpon the earth with eyes to looke vp to the Hils and to the heauens from whence commeth thy helpe and downe vpon the fragrant and verdant earth fit to behold how euery creature Celestiall and Sublunarie in their kinde as it were in a dumbe Oratorie tels thee there is a God and a God to be serued beginning and continuing the Quire vnto thee to sing and ring forth his prayses thy tongue fitted to speake Magnalia Dei the wonderfull workes of God and to confesse to Gods glory as Ioshuah tels Achan Iosh 7. those numerous and haynous sinnes of thine wherewith thou hast offended God more then all the vnreasonable creatures how euer the ill Angell eyther strikes thee dumbe as the good did Zachary or if thou speakest Sathan oyles the Clocke of thy tongue
prayed for peace and righteousnesse all his dayes so there may be peace to thy soule after thy dayes Oh make vse of that precious time that is allotted thee take it by the fore-top it is bald behinde Goe to the Pismire thou sluggard learne of the Beasts the Ant sees it will not alway be Summer the Crane and Storke thinke it will be another season the Birds take the Spring prime to build their nests store thou vp faith with her fruits chiefely Repentance from dead workes Now beginne Ars longa vita breuis Life is short but the Art of well liuing and well dying which is the Art of Arts euen that vvhich the best Master taught in the best Chaire Christ vpon the Crosse that is long therefore Nulla dies sine linea Euery day learne some line take out some lesson in this Art sing not out thy time here with the foolish Grashopper loyter not with the idle men of Belial least thou incurre Christs checke play not the fat bellyed Monke and Epicurish Abbey-lubber least thou smart for it as the Cloysterers once did in this Land in the day of the Lords visitation Learne to liue the life of grace that thy death may be gracious and precious in the sight of GOD as one of his Saints that so thou maist dye not onely naturally like a man as thou must but Christianly like a Christian man as thou oughtest which that thou maist the better doe as in other things thou contriuest how to doe well that which thou purposest to doe as thou forecasts thy building ere thou build thy iourney ere thou trauell So oft remember how thou maist dye well since thou must die and that is by liuing well whilest thou here runnest the short race of thy life A good man like a good Tree brings forth fruit tempore suo in his due time and season this Life time is tempus tuum thy time Death is tempus suum Gods time therefore begin to mend the ship of thy soule in the hauen in thy health not in the tempest of sickenesse not in the Sea of death I end my counsell as I begun this life is as short as sinfull therefore spend it well Point 2 Secondly in that Simeon here desires his departing the nature of the word signifying a loosing or an vnyoaking being a Metaphor taken from Oxen loosed out of the yoke after labour or from Prisoners set at libertie may well and warrantably administer vnto vs the consideration of the nature of that life which wee leade to be as miserable as mortall as laborious to the body as dolorous to the minde as also it may open our eyes to see something more clearely into the nature of death vvith his bounties and benefits in that it is not onely a curber of Sinne but a curer of Crosses an vnlooser from labours For the first that whether you call it a curse or a command which was imposed on the first man that in the sweate of his browes hee should eate his bread till hee returned to his earth from whence hee came Gen. 3.19 all mans seede since in their seuerall generations haue beene exposed to Doe wee not feele yet the smart of the forbidden fruit Are not our teeth set on edge by it Are not all things vnder the Sunne full of labour Are not the workes of Grace the workes of Nature painefull the actions of the body the actions of the minde the operations of the soule and spirit laborious Is it not a paine to pray a paine to repent a paine to study to contemplate to discusse to discourse to number to diuide Is it not painefull to write to indite to preach to counsell to exhort to perswade disswade vrge moue Let euery knowing man and experienced spirit speake Are not workes manuall and mechanicall painefull euen as the Arts liberall are Is it not paine to plow delue digge sow mow to work in Goale works Mettall-mines in brick and clay is an Aegyptian bondage Nay is there not onus as well as honoâ— a labour as well as an honour in euery Calling Are not Princes and superiour Magistrates Gouernours in houses Colledges and Corporations like the heauenly Bodies as much in motion and labour as in veneration Vertues vices pleasures profits riches pouertie vvanton youth couetous old age all haue their burthens What callings without their crosses from the Scepter to the Sheepe-hooke what sexe without his sorrow Whither shall a man flye 1. from Sathan tempting 2. from the vanitie of his owne heart 3. from the bitings of venemous tongues 4. and from the crosses of the world I haue oft thought if there were any place in the foure parts of the world to auoid these foure thither to flye but there it no Asilum or Sanctuarie from them or any of them vnder the Cope of Heauen These alwayes follow as the shadow the body and like proud Tâ—rquin in Rome challenge a perpetuall Dictatorship in the whole life of man What day sets ouer our head without his euill eyther of Sinne or Punishment Adam must eate his bread in his browes sweate Cunctis diebus all his dayes in heat and sweat toyling and moyling man must wearie his body and weaken his spirits till hee keepe his eternall Sabbath in Heauen Bring me the man that hath not yet drunke of the common cup of humane calamities incident to life and I shall more admire him then the Graecians did Achilles that could not be wounded I neuer read of any but Policrates who was thought to be without the Gunshotte of Fortune by the deluded Heathens yet his death was as dolorous as his life prosperous I am sure mitred Popes crowned Kings inuested Emperours tryumphant Conquerours haue seene the turning of Sesostris wheele and haue experienced so many miseries that they haue cryed out some of them Miserum est fuisse foelicem it is a miserie to haue beene happy others solus viues Vacia that the priuate life of Vacia the Romane was farre safer then their publique guilded guilefull pompe others with Cyrus and Augustus haue thought the Regall Crowne not vvorth stooping for others haue left voluntarily their Courts and Palaces for secure and penitent Cels. If wee had no moe examples of the miseries of greatnesse eyther by birth bloud command or desart then in Nabuchadnezzers deiection amongst Beasts being one of the greatest of men in Manasses his imprisonment in Sampsons grinding in the Mill in Agag hewed in peices in Adonizebecks eating crummes like a Dogge vnder his enemies Table in Alexander poysoned and left vnburied in Caesar stabbed by his pretended friends in Bellizarius a blinde Beggar after his Conquests in Baiazets Iron Cage in Socrates and Seneca's poysoning in Cleopatra's Iezabel's Agrippina's and other infamously famous Queenes and Queanes perishing to omit all the rest in this kinde it might verifie the Paradoxe that Humana vita non est vita sed calamitas Mans life is no life Vita vix
Village Tradesmen or the like when their businesse is well dispatcht saith Chrisostome returne into the Citie with ioy againe so the Christian soule that comes from the new Ierusalem the heauenly Citie to traffique here in the low Countryes of this earth by the Organs of the body if it haue well executed the duties of Pietie Charitie and Christianitie to GOD and man may with ioy returne like a Ship Royall loaden with precious Marchandize from whence it came for such a man dyes not but departs From whence we slide into the third point briefely concerning the Epithite which Simeon here giues to death hee cals it a Departure From whence we may see partly into the nature of that which wee call Death it is onely a Departure a going or transmigration from one place to another Therefore vvhen Abraham speakes of his barrennesse he vseth this phrase Ego vadā absque liberis I depart this life or goe away without Children Chrysostome notes his phrase and thereupon implies Ecce iustus ille vt philosophatur c. That Abraham doth truely in that word going away philosophize and dispute of death which Basil applying to the auncient Martyres cals Migratio quaedam ad meliora c. A migration to a better habitation Philosophy cals it The priuation of all heate so Plutarch or Priuatio vitae the priuation of life so Sealiger Exercit. 307. Sect. 23. All which titles and tearmes may still hearten the Christian to confront it in the very face couragiously according to Bernards counsell Volo mortem si non effugere c. That since they cannot flye it they should not feare it Iustus mortem etsi non caue◠c. since the iust man is not cautelous to preuent it let him not be too timerous to encounter it nay rather let him enter the lists as the Persians went to battell ioyfully and with a shout since it is but a Bugbeare or a shadow without substance a Serpent without a sting a superficies no positiue thing of it selfe but the corruption of the subiect that God and Nature subiects vnto it at the worst to the worst an Executioner of a Rebell good to the godly a rewarder of a faithfull Seruant Iosephs Chariot to bring good Iacob from the Land of penurie to the Land of plentie Et qu◠non ad meliora festinet saith Cyprian in his Sermon vpon death Who will not hasten to exchange for the better Lastly me thinkes here is notably implyed the immortalitie of the Soule for what is it which departs but the soule out of the body which flyes out when Death opens the doore that held it in like a Bird out of the Cage liuing else where in pleasure or in paine in act◠seperato in a seperated act as also the Resurrection of the body may not vnfitly be concluded for in a departure betwixt man and wife friend and friend there is a constant hope of meeting againe so these two friends which liue and loue together like Ionathan and Dauid the soule and body shall meete together at the Resurrection both which poynts of Christianitie as Simeon beleeued and taught his Schollers being a great Rabbi and a Master in Israel so hee seemes to mee to allude here vnto both and to professe his faith in both To beginne with the baser part the body that it shall rise againe howeuer it be a Mysterie scoffed at because vnknowne of the Iewish Saduces scoffing Athenians Braine-sicke Philosophers stupid Stoickes hoggish Epicures disputing Peripaticians howeuer denyed by all the rabblement of these Hereticall Valentinians Simonians Carpocratians Cerdonians Seuerians Basilidians Hierarchites and all the Libertines yet it was the faith of all the Patriarkes Prophets and Apostles from the first houre that by reuelation of the Spirit or by the Word it was manifested to the Church of God it was the faith of Dauid of Daniel of of Ezekiel of Esay Iob Paul Martha Iohn the Diuine of all the Saints and so of Simeon Let these Arguments confirme thine first Christ thy head is risen hee is the first fruits of them that sleepe and the pawne that thou shalt rise being a member of his 1 Cor. 15.20 where my flesh and bloud is there shall I be saith Cassiodorus our Ioseph is in Aegypt before vs. Secondly the redemption by Christ extends to thy body as to thy soule vvhich body must rise againe else Christs Passion were fruitlesse and forcelesse Thirdly the body which like Simeon and Leui was brother here in sinning vvith the soule must in Gods equall remunerating Iustice be raised to suffer in an equall measure and proportion as it hath sinned Fourthly Gods promises which hee hath signed with the finger of his Spirit sealed with the bloud of the Lambe to the Elect of peace and Immortalitie cannot be of vigour and vertue vnlesse their bodies rise Fiftly the inseperable vnion twixt Christ and his Church should be disioyned if the body rise not Sixtly many absurdities vvould follow which Paul addes 1 Cor. 15.14.15.16.17 whither I referre you as that all preaching professing and practise of Christianitie vvere else in vaine Seauenthly if in other cases witnesses be to be beleeued then those fiue hundred Brethren mentioned 1 Cor. 15.5.6.7.8 Cephas and the twelue Iames and the Apostles Mary Magdalene Paul that testifie Christs resurrection by necessary consequence confirme ours Rom. 8.13 which depends vpon Christs Eightly these that haue beene brought to life againe after their departure eyther by the Prophets as the widdow of Sarepta's Son by Elias 1 Kings 17.22 or the Shunamites Childe by Elizeus 2 Kings 4.35 And the dead Souldier by touching Elisha's bones 2 Kings 13.21 or by the Apostles as Dorcas by Peter Acts 3.40 Eutichus by Paul Acts 20.10 or by Christ himselfe as the widdow of Naims Son Luke 7.15 Iairus Daughter Mat. 9.29 Lazarus the brother of Martha and Mary Iohn 11.44 and those which appeared in the holy Citie when Christ rose and ascended vp to heauen with him as Augustine thinkes are all Praeludia Resurrectionis types and figures of our resurrection Ninthly we haue many resemblances both in the great Booke of Nature and the little Booke of Grace in the word and in the world Isaacks suruiuing in sacrificing whom Abraham receiued in a figure Heb. 11.19 Aarons dry Rod that budded and blossomed Numb 17.8 Ezekiels dry bones that came together bone to bone flesh to flesh Ezek. 37.8.9.10 Ionas deliuery out of the Whales belly are instances in the Word In Nature the Summer liuing of Trees Hearbs Plants c. yea of Corne it selfe in their seeming Winters death when their sap is in the route these beasts as some Beares and Mice c. which sleepe all Winter and seeme to reuiue in the Spring Swallowes Bats Flyes Gnats c. which by the Sunnes heate seeme to reuiue out of their cold sowne the Arabian
their deaths they must be catechized as Christ did Nicodemus and Philip the Eunuch euen in the maine doctrines of Faith and Repentance like as some new conuerted Pagans were in the Primitiue Church There be few Ministers acquainted vvith visiting the sicke but they shall finde that men that haue beene vnder the meanes twentie thirtie or fortie yeeres doe at the end of all beginne to inquire as the Iewes of Peter Acts 2. and the Iaylor of Paâ—l Acts 16. what they should doe to be saued not yet knowing the meanes and the way to saluation which argues the great securitie of our age and contempt of God oh take thou heede betimes vse all good meanes before-hand that thou maist be able in sickenesse to put in practise these spirituall exercises of Repentance and Inuocation The second branch of the sicke mans preparation concernes himselfe and that eyther his soule or his body for the soule First the sicke partie must arme himselfe against the feare of death and feeling of sicknesse Death is very fearefull to all men euen to the godly as one obserues well in Dauid for all who though hee were neyther daunted with Sauls malice nor the Philistines hatred nor Absolons Treason nor Achitophels treachery nor in grapling with a Lyon nor in fighting with a Beare nor incountring Goliah yet when Death beganne to close vvith him and lay holde on him then hee cryes out Oh I am troubled aboue maesure Oh spare mee a little Psal 6.3 39.13 Therefore thus incourage thy present feeling and greater feare First that sicknesse and so death is the rod of a Father not the whip of a Iudge the correction not destruction of a Sonne Heb. 12.6 Secondly since it is the Lord say with Eli Lâ—t him doe what seemes good 1 Sam. 3.18 His will be done on mee in mee and by mee on me in suffering in me by his grace working by me in obeying Thirdly Christ thy high Priest and Intercessor is euen touched with a fellow-feeling of all thine infirmitiâ—s Heb. 4.15 Fourthly against deaths feare 1. consider the estate of thy life which life is but a vanishing Vapour Iames 4.14 a Weather-cocke which turnes at euery blast a Waue which surgeth at euery storme a Reede blowne vvith euery winde a Warfare as doubtfull as dangerous feare not the vanishing of a Vapour the turning of a Weather-cocke 2. Consider thy body as a body of sinne Rom. 7.24 the soules prison the mindes iayle the spirits cage no Bocardo dungeon sincke puddle pit is so noysome to the body as it selfe is to the heauenly inspired soule Now since death is the leauing of this body of sinne as Augustine cals it it is not to be eschewed but imbraced saith Chrisostome Other incouragements I leaue to their due places The second dutie which concernes the soule is this thou must set in order thy soule reconciling and recommending vnto God this desolate darling of thine after the manner afore said for as the sickenesse of the body oft comes from the sinne of the soule so the curing of the one oft procures the health of the other but if thy sicknesse be to death by this course 1. thou shalt dye more quietly 2. more comfortably 3. giue good example to thy visitors 4. leaue a comfort to thy suruiuing Friends Now for the performance of these things the better others ought to assist thee as others brought the sicke of the Palsie to CHRIST Marke 2. Iames tels thee that the Elders of the Church must be sent for Iam. 5.14 which Elders were not onely Apostles but auncient men endued with the spirit of Prayer and gift of Miracles a gift which not onely many Parents had but euen Christian Souldiers saith Tertullian de corona militis c. 11. In these times S. Iames his rule still holds though then those gifts cease yet make thou choyse of such Christians as haue the spirit of Admonition Exhortation Prayer c. for to their prayers for thee a blessing is promised Iames 5.15 their prayers if they be feruent may preuaile for the restoring of thy spirituall life or corporall health as the prayers of Elias Elizeus Paul and our Sauiour Christ preuailed for whom they prayed but chiefely send for thy Minister or some faithfull Preacher for hee will play the part of a spirituall Physitian 1. hee can vnrip thy vlcers search thy sores better then thou thy selfe 2. set before thee thy sinnes 3. cast thee downe by the Law 4. raise thee vp by the Gospell 5. comfort 6. direct 7. instruct thee 8. speake a word to thee in due season from God 9. be thy mouth to speake from thee and for thee to God 10. pronounce thy pardon on earth vvhich shall be ratified in heauen vpon tryall of thy Repentance Iohn 20.23 The practise of the world and worldlings is condemnable in this case for alas instead of sending for knowing and zealous men which could comfort them with such consolations wherewith they themselues haue beene comforted 2 Cor. 1.4 and in some measure restore them Gal. 6.1 they send for their carnall friends entertaine and welcome profane men that come to visit them from whom they receiue as much comfort as Iudas did of the Scribes and Pharisies when hee was in despayre Mat. 27.3.4 First eyther they say nothing to them like Iobs friends that were silent seauen dayes Iob 2.13 and in silence looke vpon them like a Deere at gaze Secondly or else they speake to little or no purpose saying to the sicke partie they are sorry to see him in such a case they would haue him take that which themselues want a good heart and be of good courage and comfort but wherein and by what meanes they cannot tell Others more vainely and profanely that they doubt not but hee shall doe well enough and recouer and that they shall be merry and drinke and carouse together as they haue done before c. and they will pray for them if they will when alas all their prayers are nothing else but the Apostles Creede or the tenne Commandements and the Lords Prayer vttered without Faith Feeling and Vnderstanding and this is the common comfort that sicke men get of their neighbours and friends when they come to visite them alas we may say as Iob of his friends miserable comforters be they all Secondly herein many men are also culpable 1. that they eyther send not for a Minister at all 2. or else for such a one as is as good as none a cloud without raine a dry pit without water such a one as wants the tongue of the learned to speake to him or the heart of the humble to pray for him vnlesse in saying as they say some set prayers which good Sir Iohn is as farre from truely praying as the sicke Patient is from profiting by them Or thirdly if they send for a Minister it is preposterously when it is too late in some maine exigent
so the body shall be re-vnited to it againe participating with it in glory vnspeakeable and euerlasting Therefore mourne not excessiuely for him like the Gentiles the Epicures and Sadduces that haue no hope of the Resurrection 12 Though hee cannot come to thee as the dead Diues desired Luk 16.24 yet ere long thou shalt goe to him as Dauid said of his deceased Childe yea thou shalt in all probabilitie know him againe in thy Glorification as Adam knew Eue in the Creation and as Peter knew Moses and Elias in Christs Transfiguration Therefore haue patience for his absence till you meete againe to your more mutuall comfort as Iacob met with Ioseph in a better place 13 His better part is yet liuing his soule is immortall Iohn 11.25.26 onely the Cage of the body is broken and the soule like a Bird hath taken vvings and is at rest 14 His estate is now bettered and farre more blessed then it was of a Bond-man being made a Free-man Freed by Death First from Sinne Rom. 6.7 to which here hee was solde as Ioseph was solde to the Ishmaelites Secondly hee is freed from the miseries of this life the punishments of Sinne as from a prison by this Goale-deliuery Death his paines in this life concluding in the pleasures of the next Thirdly hee is free from the Gunne-shot of the world and from those euils which are fore-told in the last times Mat. 24. Luke 21.25.26 1 Tim. 4.1.2 2 Tim. 3.1 ad 9. Chap. 4. ver 3.4 2 Pet. 2.1.2.3 Fourthly from the vanitie vnder which all the Creatures groane Rom. 8.20.21.22 Fiftly besides hee is with Tryumph and honour recalled from exile and banishment as was once Themistocles amongst the Athenians and Iphtah amongst the Israelites to receiue dignities in his owne Country from whence his soule came Now are any Parents sorie when their Children of Bond men are infranchized of Prentises are made Freemen Is any man grieued that his distressed and disgraced friend is recalled home from Banishment and that by the King himselfe Now this is thy case if thou take paines to apply it 15 In thy exceeding sorrow thou laments what could not be preuented for hee vvas one of the Sonnes of Adam therefore borne to dye hee could not escape the stroke as the Swallow by flying For the God of Nature now confirmes the Principles of Nature that whatsoeuer hath motion by generation must haue a cessation from motion by corruption 16 Thy case is not alone but thou hast millions and thousands both in the Christian and Heathenish world sayling at this instant all along with thee in the Sea of sorrow driuen with the windes of their owne sighes and sobs for the like or greater crosses then thine bewayling publike and priuate calamities Therefore if companions in griefe as the phrase is mitigate griefe then let societie asswage thy Sorrow 17 Thy impatient sorrow 1. hurts thy selfe 2. preiudiceth thy health 3. consumes thy moysture 4. occasionedly shortens thy life 5. Discontents thy friends 6. displeaseth thy God therefore eyther moderate it or leaue it off or which is best of all turne the streame of it from a naturall to a spirituall from a carnall to a Christian sorrow for thy speciall sinnes which is that godly sorrow commanded of God practised by the Saints causing repentance vnto saluation neuer to be repented of Thy extreame sorrow for the dead is as fruitlesse as faithlesse as vnprofitable to the dead or to the liuing to others and thy selfe as vnpleasant therefore let Dauids considerations when his Childe was dead be thy directions 2 Sam. 12.22.23 The Lord is still liuing who is thy Head thy Husband thy Father thy Mother thy brother thy sister all in all vnto thee if thou hearest him belieuest in him and obeyest him therefore as Dauid in another extreamitie comfort thy selfe in the Lord thy God happy is hee that is ready to leaue all for Christs sake that can say with one of the Auncients My God and all things my God my Guide my Rocke my Defence my Saluation therefore that loue which thou diddest beare to them that are gone sequestrate it from the dead and reflexe it vpon God there is danger in our earthly loue whether naturall to our Childe coniugall to our marriage Mate or morrall to our Friend in which vvee may soone offend in the defect of too little or in excesse of too much For which cause God being a Iealous God and not enduring that our hearts should be set on any thing in louing it too much ouer or aboue or besides or equall with himselfe oft depriues vs of our loued Idols Therefore hee hath crost the loues of his dearest Saints in this kinde of two Wiues Iacobâ— Rachell dyes which hee loued aboue Leah of twelue Sonnes Iacobs Ioseph is solde his dearling more then the rest of many Children Dauids Absâ—lon and Adoniah whom hee most pampered soonest perish of all Dauids Friends hee soonest sorrowes for his best Friend his halfe-soule Ionathan Thus perhaps it is with thee thine owne Sheepe from thine owne bosome thy Turtle-doue thy louing Hinde thy Wife the fayrest male-Lambe in thy Folds thy Heyre and eldest Sonne thy strength thy Reuben or thy Friend thy second selfe is taken from thee perhaps thy heart was more vpon them then vpon God therefore God hath taken away the occasion of thy Idolatry Then there is danger in earthly loue but there is no danger in louing ouer-louing our louing God The speech was as seasoned as the heart was sanctified which I once heard of a young Gentlewoman Lord thou hast depriued mee quoth shee of my deare Husband of mine onely Sonne whom I loued too dearely I see now thou wouldest haue my whole loue thy selfe Lord take it all thou shalt haue it thou art worthy of it it is too little for thee 20 Lastly thinke with thy selfe that if those whom thou bewaylest were sensible and capable of thy immoderatenes in this kinde as they are not they would say vnto thee as God said to Rachell and Christ to Iairus and to the Widdow of Nain lamenting their Children Weepe not nay as hee said to the bewaylers of his Passion Weepe not for mee but weepe for your selues I am well your case is worse I haue conquered you are still fighting I am in the Hauen you are fluctuate on the Sea and therefore as it would be a meanes to restraine the Papists Idolatrie in praying to Saints and Angels if they had but eyes to see how they inforce vpon them this Idolatrous worship which themselues haue prohibited and directed vnto God so leaue thy sorrowing till thou consider how little notice they take of it how little they desire it or delight in it for whom thou sorrowest being to no more purpose then to pray
Angels Arch-angels Patriarkes Prophets Apostles and all the holy company of Heauen our fathers our mothers our sisters and brothers our friends and deare ones that are gone before vs O glorious sight O inestimable comfort worthy to make vs cry with the Apostle I desire to be loosed and to be there Come Lord Iesus come quickely Death is an end of all misery and the beginning of all blisse an eternall dwelling with God againe and an aduantage as the Apostle nameth it a sweet sleepe a comfortable rest Vitae via the way of life saith Ambrose Nomen tantum fidelibus death is onely a bare name and no death indeed to the faithfull saith Chrisostome Nemo timet mortem nisi qui non sperat viuere post mortem No man feareth death but hee that hopeth not to liue after death the Lord gaue and the Lord taketh away life as well as goods and shall not wee say with Iob Blessed be the Name of the Lord. If wee hold for tearmes of yeeres or at the will of the Lord must not we be content to relinquish it when our tearme is expired Wee our selues doe looke for it at the hands of our Tenants and would be much offended if they should be disobedient shall wee not performe to God what wee looke for at men Grudge not at the losse but be thankfull for the Ioane wee are Gods Tenants and we ought to giue him his owne when it is due to him Would you keepe a pledge from the true owner that committed it to you for a time Our life is Gods pledge hee hath left it with vs now so long he euer entended to call for it againe and will you not restore it gladly and willingly without murmuring and repining thinke how you would like that at mans hands to keepe your pledge Heathens haue beene strong and shall Christians be weake The Swan is said to sing most sweetly when shee must die and shall Gods Children weepe Blessed blessed are the dead that die in the Lord saith the holy Ghost Reu. 14.13 and will we not beleeue him O ignaros malorum suoruÌ„ c. O ignorant men of the miseries of this life that doe not esteeme and prayse death as the best inuention of nature yea let vs say rather it is the great mercy and goodnesse of God towards man for first it expelleth calamitie secondly it includeth felicâ—tie thirdly it preuenteth the perils of youth fourthly it finisheth the toyles of age Omnibus finis multis remedium nonnullis votum to all an end to many a remedie to some a wish deseruing better of none then of them to whom hee commeth before hee be called for As children feare their friends when they are disguised but when their vizards are plucked off are glad of them so of death Ignorance makes feare and Knowledge ioy Cleambrotus saith Cicero after hee had read Platoes Booke of the happy estate of the dead cast himselfe head-long off from a wall into the Sea that hee might come to that happinesse the same Author speaketh of another Philosopher that so disputed of the contempt of death that many willingly killed themselues whereupon Ptolomy the King forbad him any more to speake of that matter in his Schoole Now alacke what comparisons be betwixt Philosophicall Comforts and Diuine out of the Treasure of Gods owne Wisdome taken from his written Word Shall wee then with our light feare that which they in their darknesse so little regarded God forbid The day of our birth wee neuer feare and The day of death saith God that is euer true is better then the day that one is borne Eccles 7.3 That resemblance of death to sleepe in Scriptures 1 Cor. 15.51 is most fit if you marke it and full of pleasure for 1 As no man can euer wake but of necessitie must sometimes sleepe so no man can euer liue but must needes haue a time to die 2 Be a man neuer so strong sleepe will tame him and so will death as it did Goliah Sampson Milo and others 3 As sleepe maketh vs put off our cloaths and Iewels and that willingly that we may take our rest so dealeth death with vs it taketh away all our pompe and port and layeth vs downe in our beds till the waking time to arise 4 As sleepe commeth of eating so came death also to our first Parents by intemperancie in eating the forbidden fruit Gen. 2.17 5 As our dayes doings be our nights troubles by the working of the phantasie so are our lifes sinnes our deaths griefes by the gnawing of the Conscience as appeareth in Iudas Antiochus and Francis Spira 6 Sleepers haue no stormes nor dead men know the worlds woes for Abraham is ignorant of and Israel knowes not the Iewes woes the first things being past c. Reu. 21.4 7 Some fall sodainely or quickely into sleepe and some are long according to the moistnesse or drynesse of their braines euen so some dye sooner as young Iosias and some later as olde Methusalem according to the temper of their radicall moysture as it pleaseth God 8 Some sleepe in their owne houses and some in other mens as did Sisera in Iaels some in the fields some at Sea some here some there in sundry places so doe wee dye some at home and some abroad some by land and some by Sea as God appointeth 9 No man can tell the very time that hee falleth asleepe but onely feeleth it comming and his body disposed to it so no man can tell the very moment of his death but onely feeleth his body faint and his spirits drawing to an end 10 Suanius dormiunt qui relinquunt c. They sleepe much better saith one that leaue all their cares in their shooes which they put off and goe to rest with a quiet minde euen so doe they dye better that haue disposed of all their worldly matters by Will or otherwise whereby they are not troubled or distracted by them 11 They sleepe well againe that haue laboured and taken paines all the day time and so they die well that in their vocation haue not beene idle but imployed both body and minde to doe good 12 As Assuerus when he could not sleepe called for the Chronicles of his kingdom to be read vnto him so assuredly whilst wee wake in this world and the sleepe of death commeth not vpon vs it shall be a most profitable thing to reade or cause to be read vnto vs the chronicle of GOD the sacred and holy Scriptures the treasures of all Comfort and good instructions 13 When the body sleepeth the soule sleepeth not no more dyeth the soule when the body dyeth 14 No man goeth to bed to sleepe but with a certaine hope and purpose to wake and rise againe so must wee dye in assurance of that great and generall Resurrection 15 And as our voyce and calling vpon men awake them so shall that sounding Trumpet doe in that day Our Bed saith another is the Image of
Cranmer Latimer Ridley c. amongst our selues at home what filthy blots and aspersions were cast vpon their good names how were their doctrine and doings misconceiued their liues and learnings questioned and censured their workes and writings wrested and misse-interpreted all that they said or did preuerted or corrupted by the malicious enemies of the truth both within and amongst themselues and abroad amongst the Papists insomuch that it was one of Melancthons dying Comforts that by death hee should be freed as his words are from the barkings and bitings of some dogs in the forme of Diuines which was the measure that the rest found as indeede in the whole course of Scriptures the greatest enemies that euer the Church and zealous Teachers in the Church had were of their owne rancke and profession false Priests false Prophets Scribes and Pharisies and false Apostles in which respect as the same Melancthon once hoped and in a manner prophesied that the after-Ages would iudge more candidly and sincerely of him and his Workes after his death euen so hee and others now finde it for notwithstanding the Blasphemies which Romish Rabshakeh's Feuerdentius Cocâ—leus Bolserus and others belch out against these Germaine and Belgicke Lights and the rest of the Host of God whose tongues are no slanders how hath the Lord honoured famoused those worthy labourers in his Vine-yard euen in their good names since their dissolution all of them being accounted pillers notwithstanding the detraction of these Romish Caterpillers in the house God all of them in their zealous and learned Labours like Oecolampadius as his name imports shining as precious Lights in the Church which neuer shall be wholy obscured til he that is the light of the world come againe to Iudgement This wee daily see verified that to the comfort of the suruiuing though zealous Pastors men of exquisite parts and paines haue beene in the day of their Ministrie torne and reuiled amongst these Swine and Dogs to whom they haue giuen holy things counted as fooles and deceiuers as the Iewes and Christs Country-men accounted Christ mad men as Festus thought Paul and rauers and ragers in the Pulpit as the Iewes held Ieremie yet after the setting of their Sunne they haue beene longed for their losse lamented chiefely of the houshold of Faith and their names honoured in the harts and mindes and mouthes of multitudes when the wicked in all their power and pompe being magnified of their fawning Parasites for a time in the sodaine dampe of death haue had the glimmering of their glory put out their honour laid in the dust and their names like their rotten carkasses rotting and smelling and stincking in the nostrils of God and good men as may beseene in the life and death of Herod Antiochus Nero and others For I pray you who is now more famous after death Nero or the persecuted Christians Iulian or the poore Saints which he butchered Herod or Iohn whom he beheaded Pashur or Ieremie whom hee imprisoned Gardiner Bonner and such bloody Butchers or our English Martyrs whom they burned Surely the candle of the wickeds glory is put out and there remaines the impure filthy stincking snuffe of an euill name their glory is their shame Phil. 2.19 but the memoriall of the righteous is precious smelling like Balme and Spikenard diffused yea their name shines like the Starres in the shady night of death or rather like the Sunne the cloud being remoued flourishing in the storme of death like the Laurell which is greene when the Winter is foule Though CHRIST himselfe be counted a Samaritan an imposter one that vvas Belzebubs friend a poore Carpenters poore Sonne in his life yet in and at his death hee is iustified approued and famoused as a righteous man as an innocent as a iust man as the Sonne of GOD by the testimonie that was giuen of him first by Pilate secondly Pilates Wife thirdly the Passengers that smote their breasts fourthly the teares of the Daughters of Ierusalem fiftly the Centurion sixtly and Iudas himselfe seauenthly yea 1. the vaile of the Temple 2. the stones 3. the Sunne 4. the Elements 5. the raised bodies of the dead Saints giue a reall and an honourable testimonie of him 6. thus shall it be with thee if thou beest a member of Christ though thou beest misse-reported and sinisterly censured as Iob was of his friends 7. yet in thy dissolution principally thy name shall be raised like the fire from vnder the ashes of ignominie It was the Heathens Comfort that hee should leaue a good name behinde him so let it be thine it being one of the greatest earthly blessings aboue Gold and Siluer Prou. 22.1 yea as a precious Oyntment Eccl. 7.3 this Oyntment smels the sweetest when the boxe of thy body is broken thou carryest this Oyntment as dead bodies are annoynted euen to the graue with thee and it liues when all other earthly things dye to thee and thou to them Therefore be thou cheared vvith the thought which comforted the Pagan Nemo me c. Let none be-moist my Hearse with helplesse teares From Learnings mouth Fame flyes to vulgar eares 14 In death thou shalt haue an excellent and notable both tryall and demonstration as also exercise of thy graces as first of thy Faith secondly thy Patience thirdly thy Constancie fourthly thy Christian Courage fiftly Fortitude sixtly and the Spirit of Prayer by which first others shall be strengthened secondly the weake shall be confirmed thirdly and all that are present with thee and amongst whom thou liuest incouraged in their Christian courses fourthly thy sinceritie in thy profession approued fiftly Gods graces in thee magnified sixtly and aboue all his name glorified 15 In thy death thou shalt be distinguished from a carnall and a prophane man for commonly the sicke bed shewes the sicknesse or the health of the soule the death shewes the life diuiding and iudging the estate of the visited as Gidâ—on diuided his company by lapping of water Iudg. 7.1 and as the Ephramites were distinguished from the Israelites by pronouncing Shibâ—lâ—th For looke at the godly from time to time and the last acts they did and the last words they spake were the most sacred seasoned and sanctified of their whole life but it hath beene contrary in the wicked and God is the same God to thee that hee was to them if thou beest a beleeuer Looke into particulars the last speeches of dying Saints as they haue beene full of grace so they are worthy relating and remembring and applying The last period of S. Steuens life was prayer for his enimies and for his owne soule the last words of Dauid holy exhortations to his Sonne Salomon to obserue the Statutes and Ordinances of the Lord and the disposing of some particulars of which hee gaue him cautions the last acts of old Iacob Prayer and prophecying concerning his sonnes and posteritie the like
heate of their persecutions being refreshed with the vision of that incarnate Babe Prince of peace branch of Iesse eternall Counsellor which they did preach and of whom they did prophesie In Christ reioyced the Apostles Peter Iames and Iohn yea Paul himselfe in the midst of stripes whips and imprisonment In Christ reioyced the ancient Martyres Policarpus Ignatius Cyprian euen like the three Children in the middest of the fire In Christ reioyced the ancient Fathers Augustine Ierome Bernard c. witnesse their words works and writings amongst the rest of him that could say Deus meus omnia my Christ and all things Wife Childe Friend Father ioy sufficient efficient in life and death Nay lastly as with Christ so in Christ and for Christ reioyced the Angels in earth and in heauen be glad then oh yee righteous and reioyce ye that feare the Lord as the Angels to the Shepheards as Esay to the Church For vnto vs a childe is borne and a Sonne is giuen For to vs is borne a Sauiour in the Citie of Dauid which shall deliuer all his Israel from their sinnes Matth. 1.21 Luke 19.10 Many and manifold are the ioyes of the sonnes of men as dangerous as diuers few with those sonnes of God by Creation and Adoption Angels and Saints reioyce in or for Christ but sinners according to the diuersities of their darling sinnes solace their soules in such contents as I may call meerely Antichristian and against Christ and the Lords annoynted in which they please themselues and displease him content their flesh but crucifie CHRIST and grieue his Spirit Nabal and Baltazar the Epicure and Drunkard hath ioy enough in his feasts and festiuals the colour of the wine delights his sight the relish his deuouring sense like a base Bagge-pipe hee makes such Musicke as the Diuell daunceth at when hee is full The Vsurer the worldling and the miserable able miser hath his heart rauished when his eye reflexeth vpon his glittering Idoll and golden God the Calfe that this beast bowes too The impure Onan filthy Fornicator and inexcusable Adulterer which like to Salomons foole goes into the harlots house and like Ieremies neighing horse without vnderstanding runnes after his neighbours wife like the Oxe to the slaughter to his owne destruction delights himselfe as the Swine in the miâ—e as the Toade in the puddle as the Panther with excrements as the Scarabean Flye with ordure and filth as the Diuell his Father amongst filthy Hogs with his vncleane courses and discourses feeding his appetite with strange flesh as the lusting Israelites with loued and loathed Quayles v as the Italian Pselli and Mersi feede on poyson his chiefe ioy is to touch and taste Sodomes Apples and the forbidden fruit his onely Paradise the ioying in and inioying here which hee dreames of hereafter a Turkish Heauen a Mahumetaine portion of Wine and Women as for Christ hee hauing no heart at all Hosea 4.11 can haue no heart to him neyther in delighting in him or desiring him no more then the very Diuels themselues who quaked and trembled and made out cryes and exclamations at the very sight of him Luke 8.28.29 so all other Libertines amongst vs haue some Herodias or other some one beloued sinne which they more loue and like and ioy in then in the worlds Sauiour As some in their carnall companions and vvicked associates vvith whose dispositions and conuersations as they receiue as much infection in their soule as their bodyes from a Pest-house so they haue their refections as Baltazzar and Sardanapalus had with their Queenes and Concubines and so in the rest Well these carnall and common Christians which haue as much zeale to Christ and loue for Christ as common women plainely demonstrate that they haue the spirit of Sathan and not the Spirit of GOD as had Simeon And therefore as they ioy not in Christ neyther doth he ioy in them no more then a chaste Bridegrome in a whorish Spouse as they desire not him he desires not them nor their company in his Chamber no more then hee did the foolish Virgins as they delight not in him he delights not in them no more then a man delights in his crucifier and tormenter as they loue not him so hee loues not them no more then he doth Cain and Esau whom the LORD hated As Peter said to Simon Magus so I say to them They and their money perish together they and their lustfull pleasures perish together as did Zâ—mri and Cosbee they and their Gold perish together as did Achan and his wedge they and their Idols perish together as did the Israelites and their Calfe they and their sinnes perish together as did the murmuring Rebels in the Wildernesse they and their companions perish together as did Corah and his complices cursed be their sinnes and their Societies like Simâ—on and Leui brethren in iniquitie So let them perish Lord that are thine enemies like the vntimely fruit of a woman If any loue not the Lord Iesus let them be accursed Anathema Maranatha If any reioyce not at the birth of a Sauiour here with Simeon let the Sunne of all their carnall ioyes sâ—t and be eclipsed in the cloud of death Secondly as wee must ioy in Christ so wee must ioy and reioyce and be thankefull for Christ yea for all the blessings and the benefits that wee receiue in and from Christ temporall and spirituall externall internall or eternall so was Simeon here his song is Eucharisticall and gratulatory for the reuelation of Christ hee blesseth God that hee liues to see the conduit and the fountaine of all blessings to his Church Christ the Messias And since his Deuotion is our Instruction Christians must be thankefull for Christ Thus all the faithfull and beleeuers when Christ was borne offered vp their tributarie prayses the sacrifices of their soules breaking out into holy Hymnes and Songs The Angel did caroll out Glory be to God on high so the Easterne Magi the zealous Shepheards glorifie God the blessed Virgin magnifies the Lord Elizabeth and the prophecying Babe within her wombe leape and reioyce Anna Zachary and Simeon are not behinde with their parts in continuing their prayses and so must wee with our best hearts and affections make vp the Quire since wee haue no lesse interest in nor no fewer priuiledges by Christ then they The Reasons to inforce this duety are these First if the Saints of God in the old Testament were so thankefull for their temporall protection preseruation and redemption from their outward enemies the Egyptians Amalekites Canaanites Ammonites Moabites Philistines c. by temporall Sauiours Moses Ioshua Gideon Iaphte Sampson Dauid c. as may be seene in the spirituall Songs of Moses and Aaron and Miriam and Deborah and Baruch
death is most welcome that changeth his Mâ—ra to Naomi his bitternesse into beauty which deliuers him from dangers and dolours as the Angell did Lot from the fire and the three Children from the flames and Daniel from the Lions death like Zerobabel deliuers the Lords Israel out of Babilon Zach. 4.6 therefore death must needs be welcomed like a day of deliuerance a yeere of Iubilie which brings Ioseph out of Prison Iacob out of seruitude and Iob from the dung-hill Mors enim malâ—râ—m remedium portus humanis tempestaâ—ibus Plutarch de consol ad Apol. Fourthly in respect of their sinnes which cleaue so fast on which they cannot shake off Sinne with which they are at opposition and deadly feud dogs them at the heeles like a Serieant waytes on them like a Catchpole insinuates into them like a claw-backe creepes into their bosomes as a Serpent stings them at the heart like an Adder followes them as their shadow stickes close to them like their shirt vpon their skinne their skinne vpon their flesh and their flesh vpon their bones insomuch that it burnes and frets them as Dianiraes poysoned shirt did Hercules and as the Ticke vexeth the Oxe which makes them crye out in the anguish of their soules vvith Paul and the faithfull Rom. 7. Oâ— miserable man that I am who shall deliuer mee from this body of sinne They complaine of the strife of the Flesh and the Spirit as Rebeccah of the strugling betwixt Iacob and Esau Now death comes and rescues and makes thy baile and playes the Mid-wife and ends the broyle therefore welcome to the well disposed Fiftly they are here Pilgrimes and strangers 1 Pet. 2.11 as was Dauid and the rest in their ages they are here exuls and banished men as Children put forth to nurse from their Mothers as Schollers and Pupils sent to forraine Schooles and to farre Vniuersities and therefore their returning home to their owne Country their restitution to their prouided Kingdome their fetching home to their Father and friends their retyring to their Fathers house though it be through the shadow of death must needes be acceptable Sixtly they know that the day of their death is better then the day of life Eccles 7.3 because they dye prepared their soules purged their hearts by Faith purified As they haue entered into the first degree of eternall life in this life when they beleeued and receiued the gifts of the Spirit the earnest of their Saluation so they enter into the second degree in death when their soules are carryed into heauen and they dye in assurance of the third degree when body and soule shall be re-vnited to participate of happinesse as they haue liued together in holinesse Seauenthly they dye as with a desire so in an expectation to see and behold the face of Christ of which with Steuen they haue some glimmering in their deaths and therefore death to the godly so farre as regeneration rules is no more burthensome then the stripping off the cloathes vnto a louing Spouse to goe into the Marriage-bed of her contracted Bridegrome Hos 2.19 Eightly they haue kept a good Conscience with God and man like Paul Acts 24. And therefore they feare not iudgement no more then a true man feares to looke the Iudge in the face Ninthly wherein they haue offended God they haue their sinnes remitted and therefore feare not to hold vp their hand at the barre since they are quit before by Proclamation of all the promises in the Gospell and haue the Kings Pardon sealed them in the Sacraments Tenthly they haue oft in life invred themselues to thinke speake record and meditate of death euen as did Christ their head and his Seruants Iacob Moses and Paul as appeares in the Word and therefore Deaths dart foreseene wounds them lesse being fore-warned of it they are fore-armed for it Euen as the Souldier that hath beene long trayned and in many skirmishes is more couragious in the maine Battell and as hee that hath long exercised himselfe in foyles is more hardy to fight with sharpe so the petty conflicts that the godly haue had in their owne breasts vvith Deaths feare make them more hardy to encounter Deaths force Eleuenthly they entertaine it as a reward for their worke as a rest from their labour as willingly as the hired labourer receiues his hire and reposeth his wearied limbes Dan 12. Esay 57.2 Twelfthly they are perswaded and haue their Faith grounded in an happy and blessed change they expect a Metamorphosis and an alteration a comfortable transmutation of Earth for Heauen of the Sea for the Hauen of Griefe for Glory of the outward Court for the Sanctum Sanctorum of a Mortall for an Immortall body of Enon for Salem Sodome for Segor Aegypt for Canaan the Wildernesse of Sin for the Land of Promise of a House of day terrestriall for a House celestiall aboue the Clouds 2 Cor. 5.1 And therefore they are as willing to make this exchange as a poore begger would be to exchange his poore rags for some Princes robes or some poore man to leaue his smoaky rainy Cottage for a pompous Pauilion and decked Chamber in the Court. To reape the Vintage of this discourse the vse to vs is first of examination in that it is an argument of a good man to be willing to dye as here was Simeon Lay thou thy hand on thine heart and search in thy soule what propensitie and disposition thou findest in thy selfe to dye Many arguments there are in the Word and tryals both of a holy and a happy man both affirmatiue in shewing what hee doth and negatiue in shewing what he auoids Dauid points at him in the first Psalme as also in the 32. Psalme verse 1.2 as also in the 15. Psalme So doth our Sauiour Christ in the first eight Verses of the fift of Mathew So the Apostle Paul in the 2. of Cor. ch 7. ver 11. with other such places as namely delighting in the Word meeknesse mourning for sinne hunger after righteousnesse c. care to please God Feare Zâ—ale Indignation against sinne not letting Mony to Vsury and the like yet sure there is no greater euidence of an honest and holy heart then so to walke vprightly with God in life as alwayes to be willing to imbrace the strictest Summons of death to be as ready to depart out of this world as the Israelites were to depart out of Aegypt Againe it is most vsually a note of a soule eyther altogether soyled in corruption or indued with a smaller measure of Sanctification to be violently possessed with a continuated feare of death and therefore in this particular finde out thy selfe and trye in what case thou standest for the more vnwilling thou art to dye commonly the more Nature rules in thee the more earthly fleshly and carnall thou art the more willing commonly the more Grace raignes the more thou art holy heauenly and spirituall in
then I blame the Calling of the Apostles for that Iudas was a traitor yet I cannot but bewayle the great forgetfulnesse of God and neglect of his worship amongst vs in this our outward prosperitie beautified with the marueilous and miraculous continuated light of the Gospell Thus did Israell as wee now as appeares by the reiterated phrases in the Psalmist and else-where that in their prosperitie they forgat God The Lord hath laboured to excite and waken vs as hee did them by plague pestilence and other Iudgements from the Heauens and all the Elements yet our heads are still heauie and our hearts are asleepe Let vs feare the rod of Ashur the inuasion of forraine powers let vs not prouoke him to procure out cryes and oâ— seruice by giuing vs ouer into the hands of Chaldeans and Assyrians If euer Israell be carryed captiue which God forbid and be oppressed with a Spanish or a Romish yoake we shall then wish that wee had drawne neare vnto God in the Sunnie day of peace ere we had beene humbled like Manasses Dauid and Israell by pressures and afflictions A third part of this vse extends it selfe to those that running into a further degree of sinne and measure of iniquitie as indeed sinne like ill fame still growes greater in his progresse and swels more vast and poysonous like the Dragon that hath eaten the Serpent after once one sinne be retained doe not onely in their owne particulars and with those that depend vpon them neglect reiect and refuse the seruice of God though they weare the Liuery and Cognizance of their Master being called Christians but they maligne calumniate and storme at others that are more zealous and forward then themselues aemulating as it is said of the Grey-hound that thinkes much that any thing should out-runne him that any shoud outstrip them in the sinceritie or measure of grace or out-runne them in the course of Christianitie accounting with politique Gallio Religion to be but Ceremonies and circumstances quirkes and quiddities 〈◊〉 the Lords true Nathaniels that serue him in truth in whose spirit is no guile Psal 31.2 to be but foolish and froathy fellowes more precise then wise Gods followers Gods fooles as Michâ—l thought Dauid nay mad distracted rauing men as the Iewes Christs Kinsmen and Festus esteemed CHRIST Ieremie and Paul yea Gods faithfull Seruants as they haue alwayes beene so still are as signes and wonders in Israell in this our blinded age Esay 8.18 Yea monsters euen to the great men of the world as Dauid was Psal 71.7 Yea a scorne reproach and dirision to them that are round about them Psal 79.4 accounted as men of an odde fashion and carriage from all others Wisd 2.15 nicknamed Precissians singularists humorists factious hypocriticall and the like which censures they vndergoe from naturall and carnall men but chiefely from those that haue in them some morrall goodnesse as Iulian himselfe had for our ciuill honest men and formall hypocrits contenting themselues with meere externall showes and shadowes in the Seruice of GOD without any sinceritie of heart or life of Religion flattering and securing themselues in that dangerous and damnable estate wherein they feed their soules with a vaine an ayrie hope that they are as safe as the best thinke whatsoeuer is more in Gods Seruants then they finde in themselues to be precisenesse and affected singularitie as needlesse as fruitlesse in their friuolous conceits And hence ariseth their Ismaelitish scoffes and tongue-persecutions against those that are more aeminent and transcendent then themselues in many graces because the conscionable carriage and gratious deportment of the Seruants of God doth swart censure and condemne their outwardnesse and formalitie at which they are as oft gauled and grieued and fretted at the very hart as they compare their tinckling Cymbals with the others holinesse But leauing those whited wals and painted Sepulchers to his Iustice or Mercie that sees their rottennesse and guilded rubbish there are another sort of men if I may call them men forgetting what the very composure of their body and the instinct of Nature tels them which being void of all grace and emptie of goodnesse neyther knowing nor willing nor working what is pleasing and acceptable to the Almightie deriding and detesting good men and disliking good dutyes with the former sort as neither fearing God nor caring for his worship nor furthering his seruice nor fauouring his seruants casting behinde their backes all thought of God and their owne saluation they serue themselues and their owne end their lusts their darling sinnes and consequently the Diuell Gods and their mortall enemie And of this sort there are not so few but they may brag as the Spirits in the Gospell of their number their name is Legion All places professions trades callings conditions estates sexes and sorts and ages from youth to gray hayres afford trained Souldiers in these sinfull seruices marching to hell vnder the conduct of the Prince of darknesse the God of the world and worldlings that rules in and ouer those children of disobedience Alas how many be there of couetous Mammonists churlish Nabals that as truely as Dauid and Simeon professed and confessed to the Soueraigne Creator Lord I am thy Seruant so they say to Mammon to the Wedge of Gold to their Siluer Shrine their Mettall-Idoll Lord I am thy Seruant How many Epicures Drunkards and riotous persons whose belly is their God and their end damnation say to the deuouring gulph of their vnsatiable guts I am thy Seruant How many lustfull liuers and lasciuious louers offering the sacrifice of their vncleane bodies to bewitching women say to Asmodius the vncleane Spirit Lord I am thy Seruant How many proud aspiring spirite in Court and Country flying in their thoughts faster then Pegasus or Mercurie vpon the wings of high hopes plumed with the feathers of their selfe-conceited worth making greatnesse not goodnes the marke of their mounting may say to the high climbing Lucifer Lord I am thy Seruant How many such saying desperately with that Nation which once was called stubborne and crooked Surely we will walke after our owne imaginations and doe euery man after the stubbornnesse of his owne wicked heart Ier. 18.12 forsaking the Rocke of the field and the Cedar of Lebanus for the cursed Thistle the fountaine of waters for broken pits the liuing for the dead the great Iehouah for Belzebub and the God of Eckron the God of Abraham for the Gods of Nations the seruice of God for the seruice of Sinne and Sathan the Diuell may iustly claime and challenge them in death plead and preuaile to haue them in Iudgement since they haue by an explicite or implicite couâ—nant as it were sold themselues like Ahab and Ieroboam to worke wickednesse in their life time as wittingly and willingly dedicating and consecrating themselues to his seruice as did once desperate Raffus who as is reported vpon the two sides of
his Shield painted God and the Diuell with this Motto If thou oh God wilt none of mee here it one will offering himselfe to him who was not a little glad of him the vnkinde kinde Dâ—uell who retaines and giues Liueries to all commers yea and wages to such as himselfe hath the world in shew but fire and brimstone in substance Esa 30.33 Oh consider this you that forget both God and your selues his seruice your owne soules you that make your members weapons of vnrighteousnesse to fight against God wounding him with his owne weapons the strength of your bodies and the powers of your soules which you haue receiued from him now at last offer vp your bodies a liuing sacrifice holy and acceptable vnto God which is your reasonable seruing of him Rom. 12 1. Giue vp your members as weapons of righteousnes vnto God Rom. 6. vers 12. These eyes of yours that haue beene full of adultery Iudâ— 7 2 Pet. 2.14 hautie and proud Pro. 6 17. mocking and scornefull Pro. 30.7 wandering Esay 3.16 Now let them be Doues eyes chaste eyes like Dauids eyes lowly and humble Cast away the abhomination of your eyes Ezek. 20.7 Let them not regard vanitie Iob 31.1 Shut them vp from seeing euill Esay 33.15 Make a couenant with them as Iob did Let them not looke vpon a woman but let them looke vp to the Holy One of Israell euen as a Seruant lookes to his Master Psal 123.2 Set no wicked thing before thine eyes Psal 101.1 but set the Lord alwayes before thine eyes to doe the thing that is right Psal 16.8 That Tongue of thine which hath beene a principall seruitor of Sathans being set on fire by Hell Iames 3 6 the flame breaking out by 1. lying 2. swearing 3. forswearing 4. filthy 5. cursed 6. guilefull speaking 7. vaine words 8 idle babbling 9. profane ieasting 10. corrupt communication 11. slanders 1â— reuilings with such other enormities in the whole course of thy life and conuersation to the dishonour of God and the pollution of the good name and chastitie of thy neighbour Now let it forsake the old Masters seruice in these sinnes set a watch before thy mouth and keepe the dore of thy lips Psal 14.3 Lye not Iames 4.11 Let thy lips speake no guile Psal 34.13 but speake the truth to thy neighbour Zach. 8.16 So thou shalt shew thy selfe a righteous man Prou. 13.5 Sweare not neyther by Heauen nor by Earth c. Iames 5.15 but Let thy communication be yea yea nay nay for what is more commeth of euill Math. 5.17 Put away filthy speeches Col. 3.8 Neyther name fornication nor filthinesse nor foolish talking nor ieasting which are not comely Ephes 5.3 But corrupt good manners 1 Cor. 15.33 Now also Put away from thee a froward mouth Pro. 4.24 and cursed speaking Col. 3.8 Auoid also idle and vaine words for which thou must giue an account Mat. 5. Be as flow to speake as swift to heare Iames 1.19 since thou hast two cares but one tongue for in many words there cannot want sinne Prou. 10.19 Therefore auoid vaine repetitions and babblings Mat. 6.7 In speaking eyther to God or man speake no vaine words Esay 58.13 Thus keepe thy mouth hereafter brideled that thou sinne not with thy tongue Psal 39.1 Neyther is it sufficient that thou now purpose that thy mouth shall not offend in these and such like sinnes Psal 17.3 But as thou hast beene tongue-tyed heretofore and mute in speaking ought which was good to Gods glory or thy neighbours good now it is most consonant to that end and office which thou hadst the vse of speech giuen thee let thy tongue be a consonant to serue God to sound out his prayses continually Psal 34. Sing to the Lord all thy life and prayse him whilst thou liuest Ps 104.33 Yea if thou praise him before the morning-watch as did that holy-hearted Dauid Psal 119.147 yea if at mid-night thou rise to giue thankes vnto him Psal 119.12 If seauen times a day thou prayse him v. 164. yea if thy mouth daily rehearse his righteousnesse and saluation Psal 7.15 yea if all the dayes of thy life thou prayse thy God Psal 146.2 and make his Statutes thy Songs in the house of thy pilgrimage Psal 119.54 yea not onely praising him but praying to him earely in the morning Psal 5.3 Iob 8.6 yea at euening and at morning and at noone day so oft as thou eatest thou dost but tâ—at seruice for which thy tongue was created it is Gods due and thy dutie so let thy tongue also serue man Gods-Image in God and for God Let thy words be good and to the vse of edifying that they may minister grace to the hearers Let thy speech be alway gratious and pondered with Salt Col. 4 6. Let thy tongue spread abroad knowledge Pro. 15.7 that it may be as the well-spring of life Proâ— 10.11 Vtter the words of grace Eccles 10.12 that thy lips may feede many Prou. 10.21 If God haue inriched thee with knowledge minister a word in season to him that is weary Esay 50.4 confirming him that is ready to fall and strengthening the weake knees Iob 44. So thy tongue shall glorifie God thus imployed Psal 50. be a testimonie of the sinceritie of thy heart Mat. 16. and it shall asswage the sorrow of the afflicted Iob 16.15 So for the other members of thy body thy Eares if thou hast not serued thy God in and by them now beginne hast thou serued Sathan with them eyther in hearing what thou shouldest not haue heard profane Enterludes and Stage-playes filthy Songs scurrulous talke whereby thou hast opened those two dores to let in sinne into thy soule or hast thou refused to heare what thou shouldest haue heard hast thou turned away thine eare from hearing the Law Prou 28. Hast thou had heauy and vncircumcised eares Ier. 6.10 Psal 40.8 Hast thou beene an Idoll with eares and heard not Ezek. 13.2 A deafe Adder stopping thine eares at the voyce of the Charmer Psal 58.4 now serue God with that little part of thy body now stop thine eares at the hearing of sinne Esay 33.15 and open them to heare what the Spirit saith Rex 2. Cause thine eare to heare wisedome Prou. 2.2 Giue eare to vnderstanding Prou. 14. Heare counsell and receiue instruction that thou maist be wise now in the latter end Prou. 19.20 Be wise and hearken to the corrections of life Prou. 15.3 Heare the Word of God Sit at Christs feete with Mary Luke 10.39 Heare with heede taking Luke 8.18 Heare with an honest heart vers 15. Heare and forget not Iames 1.24 Heare and practise vers 22. so thou shalt serue God with thy hearing Moreouer for thine Hands if with them thou hast not serued God working vvicked works to prouoke the eye of the Lords glory Esay 3.8 eyther in committing euill 1. stealing from thy neighbour 2. taking Bribes in thy place 3. Idlenesse in thy
to strike after his setting and moue after his motion Thy head abounding with moisture more then the heads of many Birds and Beasts ready to distill into thine eyes that thou mightest weepe for thy sinnes more then the rest as hauing moe and more monstrous sinnes to weepe for then all the rest of the other Creatures and so I might speake of all other parts of thy body and faculties of thy soule superiour and inferiour as Will Reason Memory Vnderstanding Phantasie the Heart with the Affections thereof all fitted for Gods Seruice in the same symetrie and proportion From considering thy Creation thinke of Gods great largesse and bountie towards thee in thy Preseruation GOD hauing fed fostered educated nourished cloathed thee from thy first forming in the wombe till this present minute and moment of time wherein thou liuest a rebellious sinner against thy God of protecting thee euen in thy Infancie Childe-hood Youth in the weakenesse of the first forwardnesse of the second and rashnesse of the third from many eminent dangers to which thou wast subiect and reseruing thee vntill this present houre in health and strength from the fury and force of the Elements Fire and Water c. From the might of the Creatures the claw of the Lion paw of the Beare horne of the Bullocke tuske of the Bore tooth of the Dogge venome of the Viper sting of the Serpent all which thy sinnes haue armed against thee disarming thy selfe as also from the malice of the Diuell and his substitute infernall Spirits who without Gods restraint would haue torne thee in pieces and carryed thy soule as they will doe the sinners in Judgement in triumph to hell Now doe not all these constant and continuated mercies of thy Protection Preseruation Reseruation so long so louing so large with the addition and multiplication of so many and manifold vndeserued positiue blessings Doe not all these I say call for vrge require plead for yea preuaile for thy heart thy obedience thy seruice to such so good so great a Maister Sure if thou giuest it not him now franckly freely willingly heartily desiringly thou art a monster of men without grace or good nature but especially if thou payest the Lord euill for good sinnes for fauours and seruest Sathan for him thou art an vngratefull Viper and condemned of the very Heathens Neyther will God be so abused Make it thine owne case thou takest a desolate Infant as Pharaohs Daughter did Moses and bringest him vp or thou entertainest a Seruant giuest him meate drinke and cloath wages countenance house and harbour c. wouldest thou take it well if this thy adopted fostered childe this thy so much fauoured Seruant should reiect thee thou still out of thy loue continuing his meanes and maintenance and serue thy mortall enemie Now make Application thus thou dealest with God in seruing notwithstanding all his fauours to thee temporall and spirituall him who is the professed enemy of God of Christ of the Gospell of the Church of man of thee and of thy saluation the Diuell Thirdly consider thy Vocation thou art called from darknesse to light The grace of God hath appeared vnto thee teaching to deny vngodlinesse and worldly lusts and to liue soberly righteously and godlily in this present world Tit. 2.11 Therefore as an obedient Childe to thy Father as a dutifull Seruant to thy Master fashion not thy selfe to the former lusts of thine ignorance but as he that hath called thee is holy be thou holy in all manner of conuersation 1 Pet. 1.14 The night is past and the day is come cast away therefore the workes of darknes and put on the armour of light Walke honestly as in the day not in chambering and wantonnesse not in gluttony or drunkennesse not in strife and enuy but putting off these as a man puts off an old garment when hee puts on a new put on the Lord Iesus Christ and take no thought for the flesh to fulfill the lusts thereof Rom. 13.12 I pray you let vs ponder that what arguments the inspired Apostle Paul vseth to the Romanes Philippians Thessalonians Ephesians to incite them to the sincere seruice of GOD the same may be vrged and pressed vpon vs in this Land yea vpon all the Christians in Europe or else-where for as wee now are paralell with them in the knowledge of God and of Christ by the preaching and reuelation of the Gospell of Christ so wee were once nuzled and blinded with them in the same cloud and mist of ignorance and vnbeleefe sinners of the Gentiles without God in Christ And therfore since God hath called vs whether by the Ministerie of Paul or of Ioseph of Aramathea or of Simon Zelotes or who else it skils not to the knowledge of his truth and to his seruice by the voyce and sound of the Gospell let our conuersation be such as becommeth the Gospell Phil. 1.27 God might haue placed thee oh sinfull secure man amongst the Iewes Turkes or Pagans or thou mightst haue continued with thy fore-fathers wrapped and enueloped in the Aegyptian darknesse of Popery where the light of his Truth should haue beene hid from thee but now that his wayes are reuealed to Iacob and his saluation to Israell since thou hast heard his Word if thou wilt not fall downe and worship him and worke his will CHRIST the obiect of the Gospell as a stone which thou stumblest at and a rocke of offence shall fall vpon thee and dash thee to pieces better thou hadst neuer heard of Christ then now vvith Herod to mocke him when with the Childe-murthering Herod thou pretending to worship and serue him thou dost but serue thy selfe and thine owne ends by all lewd courses sinfull and sinister meanes whatsoeuer Fourthly this is the end of thy Redemption from the slauery and bondage of thy spirituall enemies from the power of darknesse of Sinne and sinnes punishment the second death euen to serue God so runne all the streames of the waters of the Well of life so Zachary prophesieth Luke 1.74.75 so Paul perswades the Corinthians that being bought with a price they should glorifie God in their bodies and their spirits which were Gods So Peter presseth the same vpon the dispersed Iewes commenting as it were vpon and inlarging Pauls price that was paid for mans redemption shewing first negatiuely what it was not not any of these corruptible things as gold and siluer the earths redundance not pearles precious stones the treasures of the Land and Sea the Indians store and the Fishes hidden vertues c. then affirmatiuely it was a bloudy bootie that bought vs and not euery kinde of bloud not the bloud of Goates or Bullockes of Men or of Angels but the precious bloud of Christ as of a Lambe vndefiled and without spot and the end of all this great Misterie greater Mercy in redeeming man from his greatest misery what other was it as also of our Vocation Sure nothing else but 1.
miserable life in vvhich wee are bound and fettered death being our vnloosing Fiftly that our naturall death is but one and once which is our dismission from the earth Sixtly that the soule is immortall not dying vvith the body onely departing out of the body For the first point it is plaine that godly men dye sanctified Simeon that spoke this is dead it needes no confirmation but experience as hee that will not beleeue that the fire is hot let him put his finger to it if any beleeue not that the godly dye as well as the wicked let him looke at their Sepulchres amongst vs as Peter tels the Iewes that the Patriarke Dauid was dead and his Sepulchre was amongst them The Reasons why the godly dye are these first because they are inuolued and vvrapped in the common sincke of originall sinne with the rest of Adams posteritie and therefore they must participate of death the common punishment from which no persons orders or degrees are excepted or exempted no not infants themselues Eccles 3.1 Psal 49.10 Heb. 9.27 To explaine this It is confessed by all Diuines that GOD which is called the God of the liuing onely created life and not death which being a priuation of life was neuer in the number of those Ideaes and formes which were from all eternitie in the minde of the Creator but was brought in by sinne for which it is now imposed penarilie vpon all flesh Rom. 5.12 so Ch. 6.23 1 Cor. 15.21 From whence it is consequent that if man had not sinned man had not dyed I say not man could not haue dyed for his body being compounded of the foure Elements and so of foure contrary qualities heate cold moysture and drynesse in themselues repugnant was naturally mortall yet hee should not haue dyed if hee had not sinned but should haue beene preserued and vpheld by a speciall singular and supernaturall grace Which grace of originall Iustice being lost by originall sinne man also lost the priuiledge of immortalitie and became mortall Euen as to vse the Schoole-mens Similies a Ship vpon the Sea her saile hoist the winde blowing the waues working must needs naturally follow the motion and working of the Sea but if this Ship be tyed to an Anchor by some strong Cable shee is held fast and fixt without any far fluctuation but if this Cable be cut shee goes whither the windes and the waues driue her Or as a mans hand is subiect to be wounded by sword dagger or dart but if he haue on a good Gantlet the hand is safe which Gantlet being pluckt off or broken the hand is exposed to danger So Man being naturally mortall yet being armed with originall righteousnesse against the stroke of death being tyed and chained with the golden chaine of speciall grace should not haue moued in the naturall course of death but as soone as euer man by the instinct of Sathan tyed himselfe with the cords of sinne God tooke away that other chaine of Grace disarmed him of munition and armour and exposed him to be carryed through the swift torrent of this present life by the violence of the contrary qualities of the Elements euen into the dead Sea or Sea of Death Secondly because of the reliques and remainders of their originall sinnes and corruption which are still resident and fixed in them howsoeuer pardoned by Christ the godly must dye that so these remnants may be quite taken away and abolished and the root of old Adam absolutely stocked vp Thirdly flesh and bloud of which they partly consist cannot inherit the Kingdome of God but must first be changed 1 Cor. 15 vers 50. Fourthly that as by other crosses and afflictions so by dying they may in some sort be made conformable to their head Christ in his death and sufferings Rom. 8.29 Sixtly that the godly might haue experience of Gods power in the resuscitation and raising vp of their dead bodies Seauenthly that the godly may haue sweet and comfortable experience of the difference betwixt this mortall life and that immortall glory in the life to come which will be so much more ioyous as they shall taste their prepared ioyes through the iawes of death as Sampson did his Honie in the Lyons belly for as it is a misery to haue beene happy so it sets a better edge and relish on any mercy when it comes by an exemption from a former experienced misery euen as deliuerance was more gratefull to the Israelites after their Aegyptian yoke and as hony is more sweet to him that hath beene dyeted with Aloes so ioy in glory shall be more ioyous extracted out of the paines of life and pangs of death vnto the godly Hence let the Saints sing clap their hands and reioyce let the ioyfull shout of a King be amongst them in the sweet contemplation of the vnlimitted mercies of God towards them that whereas in Adam as they were branches of his stocke and so fruitfull in vnrighteousnesse in his sinne so indammaged and indangered by their originall corruptions besides their actuall transgressions that God might in iustice haue punished them both with the first and second death according to that menace in Paradise to our Protaplasts In that day which you eate of the forbidden fruit you shall dye the death as Augustine interprets it in that day which you forsake me by rebellion I will forsake you by my iust iudgements execution yet it hath pleased God so farre to mitigate both the guilt and the punishment of both that in and by Christ they being redeemed from that second that eternall sempiternall death of the soule the temporall death which is onely a change of a worse life for one infinitely better is so farre inflicted or rather imposed as makes for Gods glory and their owne greater good Secondly let this withall terrifie the wicked which are out of CHRIST and as yet haue no more part in him then the Diuell and Iudas by reason of their witting and willing sins by which voluntarily and frequently they crucifie him againe to themselues that if the godly must haue their teeth set on edge in dying the first death of the body for these sweet fruits which proued sower Grapes that Adam and Eue tasted in the Garden by reason of these remainders and reliques of corruption that are in them how much more shall they as they are threatned as God hath decreed and denounced drinke the dregs of Gods wrath euen to the bottome not onely in tasting the first death but the second not onely that which is the separation of the soule from the body but which separates both body and soule eternally from God at they are corrupt and fruitlesse trees twise dead so if the godly which are trees of righteousnesse planted by the riuers of Grace be pluckt vp that they may be transplanted in glory much more shall they by stockt vp by the Axe of death cut downe in wrath
make much of it Wouldest thou desire to looke vpon and gloriously to sheathe that Sword or Knife that killed thy good Father thy kinde Mother thy speciall Friend thine onely Childe This Sinne hath done or will doe Couldst thou finde in thy heart to bid those Varlets welcome that did kill the Kings of France Now canst thou finde in thy heart to entertaine and retaine that sin in thy soule which hath killed all the Kings in Christendome then perish thou by it with the rest if thou wilt not be warmed be harmed But sure to loue that sinne that not onely hath killed thy Progenitors but that labours to imbrew his hands in thy bloud to that sweetens his temptations to poyson thee that spreads his ginnes daily to trap thee that bends his bow still ready to strike thee that lyes in ambush still to surprize thee and yet to trust it and follow the lusts and commands of it to obey it is great folly but to make it thy bosome-friend to lodge it in thine owne bed to set it at Table with thee as Dauid did his treacherous Companion to carry it about with thee to suffer it to haue free accesse euery day to the Castle and best Chamber of thine heart through the dores of thy eares and the vvindowes of thy eyes and the entrance of thy mouth to acquaint it vvith all thy secrets I say it is extreame madnesse For the pleasing of sinne thou dost preiudice thine owne life temporall spirituall and eternall and displeasest GOD and wilt prouoke him to cut thee off for vvhereas other Kings destroy onely the forraine Castles and Cities of their enemies to establish their owne Crownes so GOD for sinne destroyes the Citie and Castle which himselfe hath built and made the body and soule of sinfull man Thirdly this consideration of Deaths commaund ouer euery created nature consisting of body and soule whereby all humane flesh is designed to the graue serue notably to comfort and erect the poore deiected and reiected vvormes of the world and to deiect and cast downe the high lookes and eleuated thoughts of the proud and potent for if both the one and the other consider well that as they had both one originall and beginning from the earth their foundation being from the dust and clay and that both of them ere long shall be paraleld and equalized in the graue where they shall see corruption Neyther shall the meane man too much distaste his owne estate and emulate the mighty neyther shall the proud Potentate exalt his Crest and insult ouer the poorest Peasant Alphonsus in one word resolues what it is that equalizeth the poore man with the Prince the Mechanicall with the Monarch and that is the graue some say sleepe in vvhich the poore man participates halfe his life time with the rich nay oft-times in the better share the poore Labourer soundly sleeping when Agamemnon and Assuerus are vvatching when Ieroboam and Nabuchadnezzar are troubled in their thoughts about golden Calfes and such things as they dreame and doate vpon which made Caesar vvilling to buy the bed of the indebted poore man of Rome who slept better then hee but vvhether that Deaths yonger brother Sleepe vvorke alwayes this effect or no it is as little materiall as it is vncertaine I am sure Death the elder Brother brings all states and conditions to this paritie Hence the vvitty Painters pictured it like Loues Cupid blinde and vvithout eyes hitting and hurting at randome Kings Princes Popes Prelates Lords Lownes c. vvithout difference and distinction of degrees Crownes Diadems Scepters Miters Pals Roabes Rotchets Ragges Purples and Leathren Pelts being all Ensignes of his Trophies Subtua Purpurei veniunt vestigia Reges Deposito luxu turba cum paupere mixâ—â— The rabbling rout and purpled Kings Are all alike Deaths vnderlings Yea Mors Sceptra Ligonibus aequat There Scepters and the sheep-hookes sympathize The Carter doth the Courtier aequalize This thought much possest Augustine and Bernard in their Meditations and therefore they send vs to the graues and sepulchers of the deceased to see if wee can finde any difference in their bones and munmiamized earth saue onely in the externall pompe and superficiall vernish of their Monuments nay sure there is no difference at all vnlesse as once it was said wittilie that the corrupted bones and putrified bodies of the rich being more crammed and fatted with surfetting and drunkennesse doe smell and sauour more strongly then the withered karkasse of the frugall and abstenious poore man This Consideration caused the wittie Cynicke when hee was vpbraided by Alexander what hee could finde him to doe amongst the sepulchers of the dead for indeede there was his choyse study Oh quoth hee I am here searching for the bones of thy Father Phillip of Macedon and I cannot discerne them from others An answere as sound as Satyricall as Dogmaticall as it was dogged for Victor ad Herculeas c. For though a man could conquer more then eyther Philip or Alexander in their times and could extend his conquest beyond Hercules his Pillars yet his portion of earth shall be but a few feete no greater then the meanest of his vassals when he shall mete it out with his owne dead body as Alexander himselfe was forced to confesse when by an occasioned fall hee was constrayned to imprint his body in the dust And sure if Alexander had rightly applyed to himselfe eyther Diogenes his girds at his ambition or his inclining dying condition he would neyther haue so soared ouer all the world besides liuing neyther should he haue subiected himselfe to the quipping censures of the wisest in the world dying for as it is recorded after hee was dead and his bones were put in a vessell of Gold diuers Philosophers meeting to see this dead and vnexpected dumbe show One quipt at him thus Yesterday hee that treasured vp Gold now Gold him Another thus Yesterday the world would not content him now a Sepulcher of sixe feete must containe him Another thus Yesterday hee pressed the earth now the earth presseth him Another thus Yesterday hee ruled the world now Death ouer-rules him Another thus Yesterday all the liuing followed him now hee followes all the dead and euery one had the like diuersitie of Descant the last knits vp all their censures thus Heri multos habebat subditos c. Yesterday he had many subiects now all are his equals Thus did these liuing Hares insult ouer this dead Lyon so will the meanest insult ouer thee in the like case though thy loftie lookes now ouer-toppe thine equals though thy pride trample vpon thine inferiours as Pope Alexander did on the necke of Fredericke and dare contest and contend with thy superiours therefore leaue thy hautinesse and learne humilitie doe not magnifie thy selfe against those that are mightier or aboue those that are meaner then thy selfe scorne not to sit at table with him that must lye in the same
Phoenix which by her selfe-burning preserues the indiuiduum of her kinde the Sea-Vrchin that rejoynes after her rending in pieces after she tastes the salt water Serpents that are renued by casting their old skinnes the Sea-Lobsters by casting their old shels the Eagle by casting her old bill Mechanicall men that renue many things that are old Image-makers that make againe their brassie pictures by marring them Bell founders that mend their mettall-worke by melting the Silke-worme that liues in the preseruation of her kinde by inclosing her selfe in her Clue and dying nay man himselfe that in his generation receiues life into his flesh bones sinewes and vitall powers from a little liquid seede that in his preseruation oft liues againe out of sownes and â—â—ances seemingly depriued of breath and life that in his augmentation eating and by naturall heate concocting and digesting the dead flesh of Goates Sheepe and Bullockes makes them his owne liuing flesh All these speake vnto my vnderstanding and confirme my Faith that though Death swallow vs that are now liuing as the Whale did Ionas binde vs as the Philistines did Sampson lay vs in our sepulchers and roule a great stone vpon vs as the Iewes did vpon Christ yet we shall come to shore againe breake these bonds as the bird the snare and we shall be deliuered vve shall flourish like Noahs Oliue tree after wee haue beene vnder the water yea these bodyes of ours subiect to diseases crushed crazed bruized distempered payned the head with Megrim the lungs with suffocations the ioynts with Gouts the stronger parts themselues with shrinking in of the sinewes these bodyes which haue borne the burthen of the day shall once with the Angels sing Haleluiah these bodies of ours I say shall rise besides these mentioned wee haue many grounds of it as first the will of God that will haue it so Iohn 6.39.40 Secondly the oath of God that it must needes be so Heb. 6.13 Thirdly we haue double Hostage for it 1 the soules of the Saints lodgers vnder the Altar Reu. 6.9.10.11 2. Their bodies lodgers in the graues as our pledges till all things be restored when they and wee shall be perfected together Heb 11.40 Fourthly the pawne of the Spirit within vs Rom. 8.11 All vvhich are so many nayles in the Sanctuary to fasten our hope Neyther shall wee onely rise but rise the same bodies for substance though altered for qualitie to our further perfection Wee shall come againe I say the same bodies in which wee haue departed hence the same bones bloud arteries skinne flesh veynes sinewes parts members Iob 19.25 Howeuer I cannot say in the same age for there shall be neyther childe nor old man saith the Prophet that is neyther weakenesse of youth nor infirmitie of age but all shall be flourishing and perfect like Adam and Eue in their Creation some say from Ephes 4 13. The consideration of our returne after our departure and of our resuscitation at the generall Resurrection for before that time none are or shall be glorified in their bodyes neyther the Virgin Mary whose Assumption is but a fiction nor Enoch nor Elias nor the body of Lazarus nor of those that rose vvith CHRIST Mat. 27.52 as Mr. Leigh proues pithily against all Papists It is a matter of singular comfort it is the Anchor of our hope the life of our Religion vvherein it differs from Paganisme and Turcisme the hand that holds vp our drooping soules in the Agonies of death Fiducia Christianoâ—um resurrectio mortuorum saith Tertullian This made the auncient Martyres goe to the stake and burning place as wee goe to our beds this is that redemption of our bodies vvhich Paul mentions Rom. 8.23 the time of our refreshing which Peter magnifies Acts 3.19 the time of our Iubilie and reioycing vyhich Esay fore-sees in the Spirit and exulteth Esay 26.19 vvhen the hungry shall be satisfied Mat. 5.6 when mourners shall be comforted Mat. 5.4 when there shall be no more griefe nor sorrow nor paine when there shall be a yeere of Iubilie an end of our iourney an accomplishing of our warrefare a cessation from labour a wiping away of teares Reu. 17. verse 17. Chap. 21.4 a putting off this mortall and a putting on of this immortall 1 Cor. 15.42 A change of our vile bodies that they may be like his glorious body Phil. 3.22 Oh be glad of this yee Saints reioyce and sing euen as the little Birds are glad when Winter casts off her rugged mantle and Summer brings his flowrie Spring as Beggars vvould be glad to put off their ragges and be clad with Regall Robes Let these comfort themselues in hope of this change and renouation whose bodies are subiected to infirmities weaknesses and maladies for then it shall cast away neuer to resume all infirmities impurities deformities tardities saith Augustine Asa shall not be gouty nor Moses stammer nor Mephibosheth lame c. let Cripples Lazars Beggars Bedlams lame Souldiers Hospitall men Spitlers and all other impotent distressed diseased persons apprehend this comfort being conuerted Christians and beleeuers Let all weake and wearyed wights vse this Meditation of the Resurrection as Iacobs staffe to rest and relye on in their passage ouer this worlds Iordan as the clifts of the rockes to the Doues and the stonie rockes to the Conies to shelter them from the feare of death the hunting Nimrod of the world for here is Medicamenâ—um vulneris c. a precious Cordiall in all thy crosses whether publique or priuate of body or minde nay Aqua vitae to reuiue thee when thou art dead sicke or sicke to death to know that the minute or the moment of thy afflictions here shall be succeeded nay exceeded with an eternall waight of glory hereafter at the resurrection of the iust 2 Cor. 4.17.18 Thus the godly Dauid Iob nay Christ himselfe the afflicted Primitiue Christians that vnder Antiochus were racked and tormented sollaced their soules in the midst of their anxeties with this melodious Meditation of the Resurrection Psal 16.9 Iob 19.25 Acts 2.26 Heb. 11.35 Which onely apprehension puls off the vizard from Death pluckes off his Lyon skinne exposeth him as an Hobgoblin or meere scarre-Crow to the godlies dirisiou Let Atheists and Epicures feare him that haue their portion in this life let Infidels and vnbeleeuers feare him vvhose hopes of any better estate are languishing and faint and perish with their soules let his name be as terrible to carelesse impenitent worldlings as the name of Tamberlaine and Zisca once to Cowards which like guiltie fellons feare the face of the Iudge but let those that haue learned Christ better and know in whom they haue beleeued entertaine it as Cornelius did Peter as the Galathians did Paul as Peter did the Angell that brought him out of Prison as that which makes the happiest exchange of a Mansion terrestiall for a Citie coelestiall a vaile of teares for mount Sion a region of death
Persecutors Lord lay not this sinne to their charge Acts 7.60 Last words reuealed of the Theefe on the Crosse that bonus Latro good Theefe that so happily stole Paradise were Lord remember mee when thou commest into thy Kingdome Luke 23. The seauen last words that Christ spoke vpon the Crosse to the Daughters of Ierusalem to his virgin-Mother to his beloued Disciple Iohn to God his Father to the penitent Theefe as recorded by the Euangelists explained by Ferus Nahumius and Gueuarra these and all these of holy men in the sacred Cannon and of Christ himselfe as one speakes of Cyprians Epistles referunt pectus ardore plenum shew their deaths were full of peace as their liues were full of grace If I should instance in all the rest of this kinde and set downe at large the gracious words like Apples of Gold in Pictures of Siluer that haue proceeded out of the mouthes of Saints euen when they lay vpon their sicke couches drawing their last breath testifying their faith in Christ their hope of Heauen their zeale for Gods glory their sorrow for sinne their sealed pardon Or when they were to be martyred and sacrificed by fire as they are collected and recorded by Ecclesiasticall Authors Eusebius Nicephorus the tripartite History the Centuries Mr. Foxe his Martyrologie Grineus Mr. Perkins and others to whom I referre you It would easily appeare that where the Premisses are Grace in Life the Conclusion will be Peace in Death Let vs chew the cudde in the Meditation of some particulars The last words of Peter in his crucifying death were thus to his wife O Coniux memento Domini Oh Wife remember the Lord Iesus Of Polycarpus were prayses and prayers Of Cyprian Salus mea virtus mea Christus Dominus Christ the Lord is my strength and my saluation Of Ambrose Nec pudet viuere nec piget mori c. I neyther am ashamed to liue nor grudge to dye because I haue a good Iesus both in life and death Of Augustine It is no great matter that wood and stones fall and ruine or that mortall men dye vsing that sentence of Dauids Psalmes which also Mauritius the Emperour vsed when hee was slaine by Phocas his Centurion Iust is the Lord and righteous is his iudgement Zwinglius thus when hee was wounded in the wars mortally Well goe to they may kill my body my soule they cannot Erasmus dying in the house of Ierome Strobenius breathed out his soule crying thus Chare Deus c. Deare God oh God my mercy deliuer me make an end oh Christ and saue mee Peter Martyr saith Simler and Bullinger that were present at his departure confessed his faith acknowledged Christ his Sauiour expounded and applyed Scriptures exhorted his Brethren and in his death was wholy diuine So was Oecolampadius that burning Lampe in Gods house who supplyed with the oyle of grace gaue a wondrous light euen in his death as appeares by Grineus his Epistles to Fabritius Capito and others Luthers death resounds ioyfull prayses for Gods reuelation of the truth vnto him and victory ouer the Romish Antichrist Caluin as Beza reports that heard him with Dauids heart dyes not speaking but sighing out Dauids Psalmes Ridley Latimer Hooper Saunders with many moe constant Professors dyed desirous of the fire saluting the Stake professing their Faith confirming their Brethren and calling vpon God If I should ascend a little higher and looke into the sicke Couches of Emperours Kings Queenes Dukes Earles Nobles which like those Bereans Acts 17. were truely noble indeed I should occasion you to magnifie Gods mercies in calling some great ones vvho by their workes and words as liuing so dying testified that their Graces did equalize their Greatnesse I might instance in Charles the fift in Theodosius the great in Maximilian the second in Stephen King of Poland in Fredericke the third Prince Elector in Ferdinand in Queene Anne Bullen in Ioahn Gray the Duke of Suffolks Daughter with diuers others To omit the last words of Chrysostome dying in his exile of deuout Bernard of Ignatius the Martyr of these Belgicke Lights Phillip Melancthon Tremellius Musculus c. with mamy moe some whereof thankefully recording the benefits they had receiued from God in life spirituall and temporall some powring out their soules for the good of the Church which they haue bequeathed vnto Christ some discoursing of the vanities of this life of the fruits of sinne of the miseries of man some reioycing in the Spirit for the mitigation of their paines the consolations vvhich they felt from the Spirit their vnion vvith Christ their happy passage into Paradise their transmigration vnto their Sauiour exulting at the ioyes of Heauen which then they haue seene as Moses saw Canaan and in part tasted nay some as it were by a Propheticall Spirit illuminating them as it did Iacob and Ioseph fore seeing and fore-telling what should happen after their deaths as Iohn Husse and Ierome of Praige did concerning the Papacie haue all of them here with Simeon departed in peace And though some amongst the Heathens as Cyrus Caesar Augustus Titus Tratan Seuerus Adrian Pompey as also some of their Philosophers and Poets as Aratus Socrates Aristotle Anacharsis Antisthenes Theophrastus with others haue spoke to admiration concerning the necessitie of dying the miseries of life the exprobration of Tyranny the soules immortalitie the true God which they called The thing of things to whom they haue called and committed their Children as their Apothegmes and speeches are recorded by Plutarch Zenophon Laertius and others yet they haue come so farre short of Christians eyther in their ciuill acts and morrall workes liuing or their words dying that it is as easie to discerne betwixt them the strength of Nature and the fruits of the Spirit as betwixt conduit water and Aqua vitae by the taste Now the Reasons why the godly depart in peace are these First the Promise of God which must needes be acccomplished that Peace shall come that they shall rest in their beds euery one that walketh before the Lord Esay 57.2 which promise as it was verified in Enoch and Elias that vvalked vvith GOD so it shall be in all the faithfull Secondly they haue peace with God with whom they are reconciled by Christ which is their peace and therefore they must needes haue peace in God going out of the world to God who haue had peace with God in the world from whom they haue beene absent in the body Thirdly they haue that peace of God in their owne conscience which passeth all vnderstanding Phil. 4. which setteth them in an assured perswasion of the loue of God to them in his Christ the Lord shining in their hearts with the beames of his Spirit and the memory of all their well done deedes then reflexing vpon their vpright consciences fill them euen full of hidden ioy and inward peace These Reasons might be amplified
and Senacharib dyed 2 Kings 19. An Idolatrous Papist looke how the Idolatrous Israelites dyed A Drunkard looke how drunken Nabal dyed 1 Sam. 25. Art thou addicted to any other sinne looke whether those that haue runne in the same race in the same sinne haue prospered or perished haue dyed ill or well if they haue prospered follow them good lucke haue thou in thy iourney if perished as they haue then in Gods feare retyre Faciant aliâ—na pericula cautum let their harmings be thy warnings Praemonitus praemunitus Be not more insensible then Birds and Beasts the Bird will not flye into the Net or light on the Lime-bush or runne into the Snare where shee sees another Bird flackering before her Thy Horse as thou art trauelling will not follow the tract of another horse that stickes fast before him Oh be not thou like the Horse and Mule without vnderstandng thou wouldest not follow another into a gulph a Turne-poole a pit a Quag-mire oh follow not Sinners as the Beast the Droue to the slaughter thorow the iawes of a desperate death into the pit of damnation after death that haue gone the very same vvay in the very path of that sinne vvherein thou liuest But thou thinkest perhaps to escape scot-free or that GOD will be more mercifull to thee then to them Nay that cannot be hee is the same GOD that hee was to iudge if thou beest the same soule to sinne What desert is there in thee to pleade sparing more then in them nay rather lesse Si in Ierusalem scrutinium quid faciet Babilon If hee spared not Ierusalems sinne he will not spare thee a Sodomite a Babilonian if he spared not the sinnes of the Iewes his owne people nay of Iudas his owne Disciple he will not spare thee a sinner of the Gentiles a slaue to Sathan if hee spared not Cedars great Kings hee vvill cut downe Shrubs such as thou nay thy case shall be worse then these fore-recited because thou hast had more mannuring and watering then they more Grace offered more Gospell preached now in the day of thy gracious visitation But thou hopest to recoyle and retyre out of the way of sinners Indeed backe againe by repentance is the better way to vnweaue againe as once Penelope did the webbe of thy sinnes But when will this retyring be Thou purposest in thine olde age Oh foole vvho hath giuen thee a Lease of thy life till thou beest old The rich Churle saith Soule take thine ease thou hast laid vp enough for many yeeres when hee had not one night to liue here was a short Epitomie perhaps the cases stand so with thee Pelles tot Vitulorum quot Boum To the Market comes to be solde As well the young sheepe as the olde Goe into a Golgotha a Church-yard thou shalt see as many young sculs as old little as great obserue Funerals and thou shalt see the Fathers oftner mourning for their dead Children then Children for their deceased Parents Apply to thy selfe what hath beene spoke of this point But thy carnall heart saith that thou canst leaue thy sinne when thou wilst and repent and that GOD will accept thee Art thou so perswaded dost thou thinke the custome of sinne is so soone left is not Custome another Nature Can men that haue been accustomed leaue to sweare by their Faith and their Troth the Iewels that they pawne to Sathan and the World vpon euery triuiall occasion and canst thou leaue greater and grosser more pleasing and more profitable sins when thou wilst Canst thou not leaue such sinnes which thou maist as well spare as the dirt from thy nayles namely thy vaine words thy oathes and blasphemies and canst thou leaue these that haue nearer allyance with thee and stand thee in more stead Is an inueterate sore a long raigning Disease so soone cured Is that Diuell that hath taken long possession so soone cast out Can the Aethyopian leaue his blacknesse and the Leopard his skinne then will it be easie for thee to doe well that still accustomest thy selfe to doe euill Besides thou thinkest thou canst repent when thou wilst Thou maist as well imagine that if thou wert dead thou couldst reuiue and liue againe when thou wilt for a wicked man is a dead man liuing in the life naturall dead in the life spirituall thou maist as well thinke to worke a Miracle when thou wilt for it is no greater Miracle to raise a dead body as Christ did Lazarus then to raise a dead soule to turne stones into flesh then a stony heart into a fleshie that can repent Indeed if Repentance were in thine owne power there were policie in it to deferre this fight with sinne as Fabritius lingred to fight with his enemies and still to taste the sweet of sinne but it is not in thy power to repent it is the gift of God Acts 5. ver 31. from whom this grace and all other come Iames 1.17 I but thou hast Scripture for thy purpose so hath the Diuell his Scriptum est is it not written saith the ignorant Lay-man or the carnall Cauiller that remembers no other Text but this which hee wisely vrgeth to his owne destruction that At what time soeuer a sinner repents from the bottome of his heart the Lord will be mercifull c. It is true that at what time the sinner repents hee shall be pardoned as Mary Magdalene the Publican and others were but the Lord saith not that at what time soeuer a sinner sinnes hee will giue him Repentance Qui dat poenitenti veniam nescis an dabit peccanti poenitentiam Repentance is the gift of Grace it comes not from Nature a stone hath as much power to mount vp to the Church Steeple of it selfe as a wicked man to repent of himselfe Therefore dally not with sin be not deceiued God is not mocked If thou couldst leaue the traffique and commerce with sinne when thou wouldest and repent from thy heart sinne might vvith greater shew be retained and with lesse danger but since the longer thou continuest in it the more thy heart is hardened since as the Prophet speakes of Wine and Women so euery other sinne takes away the heart Ose 11. and makes it incapable of any Christian dutie let it be thy wisedome as Daniel councels Nabuchadnezzar to breake off thy sinnes betimes leaue sinne ere it leaue thee beginne at length to liue ere thou dye for as Similis once said of himselfe though thou seest many yeeres thou liuest but those that are piously and penitently spent Now redeeme the time which thou hast misspent now is thy Haruest lead home now prouide against the rainy day of thy last day now in the calme of life arme thy selfe against the tempest of death Oh it will be too late to thinke of leading a good life when life is ended too late to buy after the Market is done too late to traffique after the Mart too late to saile when