knoweth what is best for thee ibid. 7 Pouertie hinders not the acceptance of thy Prayers 508 8 If thou be poore in spirit thou art rich in Christ 509 9 Pouerty is no hinderance to thy saluation 510 10 The lesse thou receiuest the lesse shall thine accounts be 511 11 The Lord hath a care of thee euen for the things of this life 512 12 And can blesse a small portion vnto thee 514 13 Christ himselfe and the most excellent Saints haue beene poore on earth 516 MOSES His sight of Sion applyed to encourage and direct euery Christian to his heauenly CANAAN NVMB. 27.1.2.3.4 And Zelophehad the Sonne of Hepher had no Sonnes but Daughters CHAP. I. The case of the inheritance of Daughters propounded Sect. 1. BEcause this case of the Daughters of Zelophehad is extraordinary and not obuious in the Scriptures besides in any the like example it will not be amisse lying in the forefront of the Chapter bordering vpon that of Moses his warning to dye since it concernes a subiect not vsuall the title of the Womans Inheritance to touch it in some perticulars and the rather because it was the last case that Moses adiudged immediately before that the Lord himselfe sentenced and adiudged him to dye In which though there be many things worthy our exact dilating and vrging both pleasing and profitable as would appeare in the opening and applying of this Scripture yet I choose rather from the warrant and writings of an excellent Light in our Church according to his Method to commend vnto you these Notes and Obseruations Note 1 Here then first note how carefull these Daughters are of a place among the people of God in the Earthly Canaan which was a type of the Heauenly Ought not all wee to be as carefull for that Heauenly yes and more carefull so no doubt are Gods Children when their eyes be opened and by name Women for although many are busied about attyres and vaine shewes to make them pleasing vnto men yet others doe seeke by all meanes for that eternall rest and how to be pleasing vnto God which is the onely good and perfect way Fauour is deceitfull and beautie is vanitie but a woman that feareth the Lord she shall be praised Prou. 3.30 Sect. 2. How cases are wisely to be carried before the Magistrate Note 2 OBserue how these Daughters goe not vp and downe from Tent to Tent from one to another tatling and pratling murmuring and complaining but directly they goe to the Magistrate and there exhibite their desire waiting for reliefe and order from him so should all men doe not marring a good cause with ill handling Being come to him see how modestly and womanly they propound their matter without any vnfitting words of choler or anger or any vnseemely behauiour any way see againe how vvisely they preuent an obiection that might haue beene made of their Father that happily he was one of those Rebels that tooke part with Corah Dathan and Abiram and so perished No say they our Father dyed in the Wildernesse and he was not among the assembly of them that were assembled against the Lord in the Companie of Corah but dyed in his sinne that is as all sinners must for death is the reward of sinne c. Where you may see what a comfort what a credit and glory honest Parents be to their Children they leaue a good name behinde them which makes their children bold to speak of them when others must hang their heads and blush eyther to mention them themselues or to heare them spoken of by others A great motiue to all Parents euen for this cause to be carefull of their carriage Sect. 3. The true rule of iudging cases Consultation with God FOr the iudgement and resolution of this request it is said in the 5. vers Then Moses brought their cause before the Lord. And the Lord spake vnto Moses saying The daughters of Zelophehad speake right c. Before you see that the cause was brought before Moses and Eliazer and all the Princes such a coniunction there was of the ciuill Magistrates and Ecclesiasticall Ministers together in hearing of causes which continueth euer since as appeareth in good records of Antiquitie But neyther Moses nor Aaron spake till they had receiued resolution from God and vnderstood his will Note 3 In like manner should it be still with all Iudges first to know and vnderstand and then to iudge wherein the Lord still is ayding and directing although not by speaking as to Moses yet by his Spirit of wisedome and vnderstanding of counsell and knowledge men vsing the meanes as they ought of learning and prayer Be wise ye Kings and be learned yee that are Iudges of the earth For Prayer if any lacke wisedome let him aske it of God as Salomon did which giueth to all men liberally and reprocheth no man and it shall be giuen him c. Note 4 Another vse againe men may well make here euen a caueat for Plaintiffes and Defendants to haue but such causes as if they be brought before GOD may be approued as this was of the Daughters of Zelophehad but alacke should the most of our suites and controuersies in these dayes be brought to this touch and tryall how impious how hatefull how vile would they appeare The all-holy God is offended with our braules much more with our wicked paines costs and charges to effect the madnesse and malice of our Hell-heated harts in bringing to passe our diuellish designes and pestilent plots against our Brethren that I may say nothing of them that pleade them to the vttermost of their wit and cunning daubing them ouer with humane Eloquence and painting them out with filed and flowing words against their owne consciences and that knowledge which they haue both in the Lawes of God and man Is it not a grieuous fault to iustifie a wicked man or to condemne an Innocent man and is it not so in causes Doth God pronounce a woe against the one and is hee not wroth with the other Well for this cause if it were nothing else there must needes be a generall Iudgement that those things may be pleaded and iudged before the Lord which are wrongfully pleaded and adiudged here Well God giue eyes and feeling I say no more Sect. 4. The case adiudged and spiritually applyed GOds answere you see now following first perticular in regard of these women The Daughters of Zelophe had spake right thou shalt giue them a possession to inherit amongst their Fathers Brethren and shalt turne the inheritance of their Father vnto them Then generally for a Law to others If any man dye and haue no Sonne then yee shall turne his inheritance vnto his Daughter and if bee haue no Daughter yee shall giue his Inheritance vnto his Brethren and if hee haue no Brethren yee shall giue his Inheritance vnto his Fathers Brethren And if his Father haue no Brethren yee shall giue
thought of it their heart trembles their bloud is conâ—ealed and like Baltazar in the like case their countenance is changed and their knees smite together the sound of death to them is the most harsh of all sounds and puts them sometimes in a deadly sowne the noise of the roaring Canon is not so fearefull to the fainting Souldier nor the Lightning and Thunder was so terrible to Nero as the summons of death to such naturall men whether by the Harbenger thereof Sickenesse or from the condemning voice of a Iudge or by such meanes for these reasons before mentioned What doth this argue but a guiltie conscience a secure soule a hardned heart a carnall minde and a maine measure of infidelitie incredulitie and want of faith in the remission of sinnes the resurrection of the body the immortalitie of the soule and hope of a better life which considerations as they haue moued the ancient and moderne Martyres Ignatius Policarpus Laurence Cyprian and others in our precedent age French Germaine and English to subiect themselues to the mouthes of Lions flames of fire and all other tortures and torments which Madnesse and Malice could inuent c. So the diffidence of these the want of the perswasion of Gods loue and expectation of wrath and vengeance after this mortalitie makes wicked men entertaine Death as Ahab did Elias euen as their greatest enemie as their Iaylor their Serieant their Butcherer their Executioner as the curber of their delights and procurer of their curse Yet that I be not mistaken I doe not here condemne all feare of death and make it such an essentiall note of Gods childe as though euery one that feared God did not at any time or in any respects feare to dye or that wicked men might not sometimes and vpon some seruile respects with some shew of alacritie vndergoe death for First I know that there is in all men a naturall desire to liue which caused Ezekias to mourne when hee was to dye Esay 38.10 And Dauid to pray that his soule might liue Psal 6.4 and Psal 119. As also our Sauiour Christ to desire the Passage of the cuppe from him Luke 22. There being a naturall desire in the best of Gods Saints to liue Nature fearing her dissolution and the body and soule being as loath to part as two friends that a long time haue liued and loued together Secondly besides I know Gods Children may be desirous to liue as to glorifie God more so for some other good ends propounded as for the better setting their estates to their successiue seed for the establishing their houses for to dispose of their Children in some religious courses which was the cause that Ezâ—kâ—as desired to liue say Interpreters because when the Prophet brought this message of death to him hee was without issue and left none to succede him in his Kingdome as Gods promise was to his Father Dauid 1 King 8. â—5 3. Thirdly a godly man is sometimes in distresse and perplexitie of minde as Dauid was vvhen hee made the sixt Psalme at which time hee is vnwilling to depart till GOD shine vpon him againe with his fauour Fourthly a godly man may pray sometimes against some kinde of death as our Sauiour Christ did praying not simply against death but against that cursed death of the Crosse fearing not death but the curse of the Law that went with death Fiftly I know that euen naturall men haue made light account of death such as the Decians and the Fabritians Curtius and Codrus with others amongst the Romanes and Athenians that exposed and spent their liues for the good of their Country I know euen of obstinate Heretiques such as the Gnostiques and the Circumcellions more lately Michael Sernetus many moderne Papists yea the late Arrian burnt in Smithfield haue some of them vndergone death more willingly and chearefully then those that haue had in them farre more grace and sanctification but some of these haue imbraced death so welcomly out of a morall desire of doing good to their Country or out of vaineglory to be spoken of like those Heathen or out of obstinacie or desperate madnesse or peruersenesse against the truth or Diabolicall delusions or erronious conceits or Atheisme or opinion of merit or chiefely pride of heart to be magnified and famoused of their fauourites or some other sinister ends not for Gods glory or hope of any better condition after this life as these Heretiques So that my conclusion still holds notwithstanding these doubts and scruples that Grace kisseth Gods rod though in the hand of Death Nature barkes and bites at the hand that holds the rod Gods Sheepe going quietly to their graues like Lambes to be sacrificed carnall men gruntling and complaining like Swine to be butchered Vse 3 Thirdly since that Grace is willing Nature vnwilling to her dissolution all are to be exhorted to vse the meanes to helpe forward their spirituall part to be more willing to curbe their carnall part in it nilling The meanes are two first priuatiue for the remouall of the impediments which lye in the way secondly positiue in incouraging vs to enter the way of all flesh What the causes are that cause the carnall man to sing Loath to depart you haue heard as namely the losse of his pleasures profits preferments promotions here with the like in all which things wee must looke to our hearts and be watchfull Centurions ouer our affections least they be carryed with too violent a course and torrent in the prosecution and pursuite of these terrestriall and earthly things wee must not be mad vpon the world as worldlings are let vs not place our affections on things below but on things aboue where CHRIST sits at the right hand of GOD let vs vse this World as though wee vsed it not as wee vse Physicke and wines modice medice with moderation and mortification as a Student vseth recreations for necessitie not vanitie let vs not fall downe and worship the Diuell though hee would giue vs it all let vs not bowe the knee to Baal nor adore the golden Calfe nor sell our soules for the trash and the dongue the white and red dust of it as Iudas did let vs touch riches tenderly with our hands not with our hearts as wee doe Thornes because they are Thornes let vs not loue vaâ—ne pleasures least after their Bâ—eish honie wee feele their Waspish sting when these charmers charme to delude vs let vs be as wise as Serpents stopping both our eares as shee doth with the taile and the earth remembrance of our ends of which the taile is an embleame and of our earth whither wee shortly must Thus must wee first learne to practise this hardest point of Christianitie in dying to the world ere euer wee can be willing out of faith and feeling to dye out of the world for alas what causeth men that they haue as little heart to goe into their Mother-earth as the Moale hath to
rich prizes Old age is venerable youth is lusty but death reuerenceth not the gray hayres of the one for though Adam Enoch Sem Methusalem Malaleel Iaired Noah Heber and others in the primitiue times as also Arganton Nestor Valerius Coruinus Epiminedes Metellus Terentia Clodia Hipocrates Sybill and infinite others amongst Christians and Heathens liued so long that the Historians write and Poets sing that Tercentum Messes c. That they liued their one two and three hundreds yet though their lifes day were very long at last came Euening Song Neyther respecteth it the greene lockes of the young but like an Eagle and Vultur seazeth on the flesh of Infants as in the murther of Bethlems Infants and in the death of many Children younger then Dauids Childe that dyed Experience saith that Prima quae c. The houre that gaue them breath did end that houre in death as Seneca saith of others Yea Mista c. Both young and old Deaths cruell armes infold Et fugacem c. The man can neyther flie him nor the youth passe by him Hazael was as swift as a Roe and Atlanta was too swift for a woman yet Death ouertooke them Goliah was a great fellow but Death was greater Sampson was strong but Death was stronger it killed him that killed a thousand with the iaw-bone of an Asse it cut downe him that pluckt vp trees by the rootes That Enceladus that great darter could not shunne his darts neyther can any for it is like that Ramâ—ne which Daniel saw in his Vision that shakes his hornes against the East and the West the North and the South and the beasts are notable to resist him It is like a Haruester that with his Sickle cuts downe all Corne and Tares good and bad Mors resecat mors omne necat nullumque veretur What ere it meetes with vp it sheares For none it fauours none it feares It is a mad Dog that bites all as it hath his name like the Vsurer of biting so Morâ— mordet omnes c. It bites all yea euen the biting Vsurers and grindes those that grinde the faces of the poore It is a fire vnsatiable burning the greene Iuie and the cragged Oake young and old It is a Tyrant ouer Tyrants bringing them to their graues cum eaede vulnere as it did Nero and Domitian with bloudy heads It is like the Sea terrible not to be dramd not to be turned out of his channell carrying all away with it by as many wayes as there be wayes to the Sea all waters runne to the Sea and all men tend to their earth It is like the Lyon in the Fable to whose denne many Beasts went but none returned It accepts as many as comes like the Harlot in the Prouerbs but none returnes since like those Oxe-like beastly fooles that goe in to a whore they goe into the chamber of death like a couetous Niggard it receiues all but parts with none Spaires none neque moribus nec aetati Nay saith a Papist nec Matri vitae nec vitae neyther the Virgin Mary which they say is the Mother of life nor CHRIST the life it selfe then much lesse will it spare vs for Pallida mors equâ— pulsat pede c. With aequall foote it knockes the gate Both of the rich and poore estate And that so indifferently that as one saith if hee should make choyse of a Iudge in the whole world he would chuse Death it is not corrupted like a corrupt Officer but is as vnpartiall as imperiall Thus much for the necessitie of dying Now it is time by Vse and Application to bring home vvhat hath beene said vnto the heart of euery Reader First therefore from the necessitie of death let it teach vs not too much to be in loue with life or with any thing in this life What a folly is it for a man to set his heart vpon a strange woman in a strange Country whose face it is likely hee shall neuer see more If Sampson had knowne how soone he should haue beene taken from his Dalilah hee would neuer haue so doated on her if Sichem had knowne how speedily his lusting loue to Dinah would haue occasioned his destruction hee would rather haue loathed her before his folly with her as Ammon did Thamar after then haue loued her If wee did but ponder how soone vvee are to leaue these perishing pleasures and profits which will be our ruine and irreuocable destruction wee would cast them from vs as a menstruous cloath wee would hate them as wee doe a Toade detest them as wee doe the Diuell and flye from them as Moses from his rod when it turned into a Serpent Oh the thought of death may moderate euen lawfull affections and curbethem in their idolatrous exorbitancie from being immeasurable least by a violencie of desires they be carryed away after any outward thing that wee doe inioy and may cause vs as it did the holy Patriarks Prophets Apostles primitiue Christians ancient and moderne Martyres to leaue father and mother wife and childe house and land portion and pence for Christs cause voluntarily as Moses did the pleasures of Pharaohs Court since as Horace hath it Linquenda tellus c. Wee must leaue them will we nill wee Necessarily and sure if vvee ought to leaue in affection the good things that vvee liue by much more vvee ought to leaue both in Affection and Action the sinnes that vvee perish by ere vvee leaue the vvorld least wee dye as vvicked men haue dyed before vs as wretchedly as vvickedly Secondly since wee must all dye and that as wee haue heard because vvee haue sinned then if wee loue life as all doe naturally let vs hate sinne that depriues vs of life A man that loues his Wife dearely cannot loue him that would make a breach betwixt them or deuorce him from her hee that loues his life me thinkes should not loue the intentiue murtherer that plots and contriues his death This disturber this destroyer is Sinne It is a right Faux a plotter of thy perdition a right Cateline a conspirator of thy calamitie it watcheth opportunities as the Foxe doth the Hare as the Lyon doth the Dogge as Iael did Sâ—sera as Iudith did Holofernes and as Delilah did Sampson when to deceiue thee when to destroy thee yea euen when it fawnes vpon thee and flatters thee and playes with thee then like the Cars play with the Mouse it purposeth to prey vpon thee Thus it fawned and flattered vpon Adam and Eue and offered them as Witches and poysoners offer Children an Apple to play withall but by this Apple it killed them so hath it done all mankinde besides and wilt thou fauour it Zealous was his spirit that once expostulated with one as I now with thee Peccatum omnes maiores tuos occidit tu fouis Sin saith one hath slaine all thy Predecessors and Ancestors and wilt thou
because they haue dyed of the Plague Suppose it be an accursed death did not Christ the penitent Theefe Peter and Paul which were crucified by Nero with their heads downewards dye an accursed death euen the death of the Crosse Fourthly besides is it not Gods visitation like other diseases Fiftly is it not oft-times sent as Cyprian well notes as well for the sinnes of those that liue it of those that dye as appeares in the Plague sent vpon Dauids Sheepe when he the Shepheard sinned in numbring of them Sixtly is it not a disease though sharpe yet short and more tollerable then the Stone Dropsie Gout Palsie or the French disease Seauenthly did not Dauid desire this kinde of death rather then eyther Famine or Warre Eightly nay haue not Gods Saints as namely Iob for many moneths together beene troubled with a more grieuous maladie Ninthly is not God very mercifull to many that dye of the Plague that haue their senses and memories till the last houre are not those blew spots which appeare Gods tokens as they are called fore-warning them that haue them as God did Ezekias to prepare themselues for they must dye Lastly is their any death much lesse this can hinder the soule after her dâ—arting from Gods present and immediate fellowship or the body from a glorious Resurrection and what if none visit the afflicted in this sort the fewer that gaze on them the fitter they are to looke vp to God And what if they dye and vvant solemne buriall what preiudice is that to the bodies resurrection or soules saluation Obiect 7. But some of the godly dye of Famine as did Lazarus from which God promiseth to preserue them Psal 34. Answ First it is vncertaine whether Lazarus dyed for want of food or the violence of his disease Secondly this death is rare and seldome fals out God prouiding for his as hee did for Iacob and Elias euen in Famine but if this happen God armes his with patience and strengthens them with the assured hope of life eternall as hee did the persecuted Hebrewes who were exposed to nakednesse and hunger Heb. 11.38 Thirdly the Promise is conditionall as all others are that concerne these outward things which fall alike to all Ecclâ—s 9. Fourthly some vnderstand the place in the Psalmist concerning the soules of Gods Saints which are fed with the hidden and precious Manna of the Word to life eternall Iohn 6. Apoc. 2.17 Obiect 8. But some are slaine by their enemies these dye not in peace Ans Yes for no death can seperate Gods Children from his loue Rom. 8.38 Secondly though they kill the body as Cain did Abels the Philistines Ionathans yet as Zwinglius said in the like case as you haue heard they cannot kill the soule Thirdly it is a priuiledge if they dye in Gods cause and procures them a greater increase of glory Apoc. 14.13 Mat. 5.8 Obiect 9. Lastly it is obiected that some of the godly as Sampson and Rasis haue killed themselues others haue done the like in our dayes How haue these dyed in peace Ans For Rasis it was a weakenesse in him if hee were a good man or a wickednesse if he were not For Sampson what hee did was typicall as he prefigured Christs death that ouercame dying Secondly it was by a speciall instinct and motion of Gods Spirit inimitable no more then Abrahams sacrificing his Sonne for those which our experience instanceth in I confesse it is a ticklish point and the knot is hard to be loosed I know that Saul Achitâ—phel and Iudas that killed themselues are noted in the Scripture for reprobates And it seemes that those which doe this inhumane deede doe not for the instant thinke of hell torments yet vvhat then God neuer forsakes his chosen Secondly his mercy is bottomlesse from the Ocean of which mercy hee may distill some drop of grace at the last point of time Thirdly this act is done commonly in some Frenzie or predominant Melancholy when they are not themselues Fourthly Sathan is a wilie Serpent that obserues his aduantages and the Lord knowing his malice and wickednesse and mans frailtie and weakenesse punisheth this sinne as he did the first sinne wherein this Serpent vvas chiefe actor more in Sathan the agent then in man the patient Fiftly many Selfe-murtherers liue after the selfe inflicted fatall stroke and repent ere they dye Let vs iudge the best of them and pray to GOD to giue vs grace neuer to yeeld to the like temptations Amen And now these Doubts discussed these Obiections remoued we come to the Vses The first is this is it so that the Seruants of the Lord doe dye in peace wee must then if wee meane to dye well as the Lord shall inable vs learne to liue well If wee will dye in peace wee must liue the life of grace for it is not â—am vetus quam verum so prouerbiall as true Qualis vita finis ita as is the life so is the death Instance in all particulars in the Scripture from the first line in Genesis to the last Letter of the Reuelation and wee shall neuer see otherwayes excepting one example of the Theefe vpon the Crosse which is particular miraculous vpon a speciall occasion to magnifie the effect of Christs bloud and the power of his Passion to eternize his mercy that gaue life euen at his death and to shew and demonstrate his Deitie that at the lowest ebbe of his crucified Humanitie was able to saue a soule to strengthen the Disciples and allure the vnbeleeuing Gentiles I say excepting him which is an extraordinary example and not to be propounded as a president by any presumptuous soule wee shall not finde any one that liued ill and dyed well but that had the Prologue of their euill life shut vp with the Tragedie of a damned death Looke vpon Cain the murtherer that desperate Runne a-gate on the licentious Worldlings on Lamech the seauentie time auenged Polygamist on polluted Onan and wicked Err on vncleane Sodome with her Sister Gomorrha Gen. 19 25. on rebelling Israel hard-hearted Pharaoh obdurate superstitious and irreligious Aegypt Exod. 6.7.8 ch 14. on disobedient Saul 1 Sam. 15. on lying Iesuitically aequiuocating Gehezi 2 Kings 5. on theeuish Achan treacherous Achitophel traiterous Iudas adulterous and murtherous Herod bloudy Ioab couetous Ahab persecuting Iezabel deluding Ananias deceiuing Saphira cruell Antiochus proud Hamman vsurping Athalia rebelling Absolon with millions moe looke at their liues obserue their deaths peruse their Stories paralell their doings with their sufferings and tell mee if they haue not sealed vp and concluded sensuall and sinfull liues with cursed deaths nay as the Prophet saith Goe yee to Calneh and see and from thence goe you to Hamath the great then goe to Gath of the Philistines looke vpon Ioppa behold Tharsus wonder at Niniuie the pride of Assur gaze vpon Babilon the beautie of all the Chaldees honour And
Latomus and Hoffmeister haue tryed it in their despayring deaths so the inioying of a good conscience is the greatest ioy Hugo cals it the Temple of Salomon the Field of Benediction the Garden of delight the treasurie of the King the house of God the habitation of the holy Ghost the Booke sealed and shut to be opened in the day of Iudgement the very thing saith Ambrose that makes a blessed life yea and I may adde withall a blessed death for to vse the words of Bernard as hee prepares a good dwelling for God whose Will hath not beene peruerted nor Reason deceiued nor Memory defiled so God prepares a dwelling for him that is pure in heart and soule Psal 15.1.2 and in whose spirit there is no guile Psal 32.2 Of which blessed mansion they haue some taste euen in death that keepe a good conscience in life Hence is it that the godly take there deaths patiently like sheepe sing ioyfully like the Swanne as Martyres haue done at the stake and as did our good Simeon when the wicked dye like Swine repiningly like the Hiaena ragingly Naturalists write that the warme sweet bloud recoyling to the heart of the Swanne tickleth her with such a secret delight that it makes her sing euen in her death Contrariwise when the Hiaena is in dying the blacke and distempered bloud gathers to her heart which makes her sad and mournefull This is worth applying the conscience of holy actions so warmes the hearts of Gods Seruants with that inward ioy that they dye singing their Hosanna's tryumphing and reioycing in spirit but the consciousnesse of wicked wayes and workes of darknesse oathes vncleannesse profanenes c. like streames of blacke bloud recoyles backe vpon and clogs the hearts of the Sonnes of Belial which makes them dye as wofully and cursedly as they haue liued retchlesly and wickedly oh therefore good Readers who euer you are Ministers or Lay-men keepe a good conscience I intreate you with God and with man in all your wayes and walkings in your courses callings functions and tradings that in your deaths you may shew your selues the Lords Sheepe the Lords Swannes like Simeon not the Diuels Swine and Hels Hiaena's Now thou art to be directed in some dueties in thy sicknesse the probable summoner of thy death for though God onely know when death is nearest he hauing as the keyes of the heauens and the keyes of the heart so the keyes of the earth and of the graue of life and of death 1 Sam. 2.6 yet it is probable that life is nearest expiring when sickenes is approaching as the wals are nearest ruine when the Cannon is laid to batter them Now these Directions I referre to these three heads First respect God secondly thy selfe thirdly others In respect of God first renue thy former repentance seeke earnestly to be reconciled to God in CHIRST get more assurance of the Mercy Fauour and Loue of God towards thee gather together all thy spirituall forces striue and wrastle couragiously against Diffidence Distrust Infidelitie and Despayre like an actiue runner shew some brunts as it were of inward strength euen when thou seest the Goale and art nearest the end of thy race Now for strengthening thy Faith and renuing thy Repentance the better take this course First when Sickenesse or Infirmitie ceazeth on thee consider that it ariseth not from 1. Chance 2. Fortune 3. Rawnesse of Weather 4. Ill Ayre 5. Bad Dyet 6. Catching of cold or the like which are eyther no causes at all or else onely secondarie but by an immediate prouidence Secondly search out the cause for which God afflicts thee and thou shalt by the light of the word and of thine owne conscience find that the cause is thy sin other causes there may be as CHRIST shewes in the case of the blinde man who neyther sinned nor his Parents Iohn 9.2 As 1. tryall of Faith 2. of Patience as in Iobs case 3. exciting to Prayer and Repentance as in Ezekias case Esay 38.1 4. to preuent sinne to which Nature and corruption inclines 5. the Humiliation of pride 6. manifestation of the workes of God oft cause the Lord to visit euen his owne sonnes with sicknesses and diuers diseases but in Gods reuealed will sinne is the ordinary cause as appeares Deut. 28.21 Leut. 26. c. Sinne caused the Aegyptians Botches Exod. 9.10 the Philistines Emerods 1 Sam. 5.6 the Widdow of Sarepta's Sonnes sickenesse 1 King 17.18 and therefore when CHRIST cured the bodies of his Patients hee first remits the sinnes of their soules so remoues the cause Mat. 9.2 Iohn 5.14 as in the blinde man and the sicke of the Palsie Thirdly when thou hast felt thine owne pulse and laid the finger on the right cause which is sinne then by examination of thine owne hart find out what speciall sin causeth thy present scourge oh search thy selfe thorowly Zeph. 2.1 examine thy soule narrowly Psal 4.4 Play the selfe Constable make priuie search in euery roome within the house of thy heart for thy secret sinnes as for priuie Traytors Fourthly when thou hast found them out confesse them bring them to the strict barre of Gods Iustice arraigne them nay be thy selfe a Witnesse against them yea a Iudge to condemne them as Paul prescribes the Corinthians in the like case 1 Cor. 11.30.31 and as Dauid practised in his owne particular Psal 32.5 Fiftly supplicate and intreate the supreame Iudge of Heauen that may condemne thee or repriue thee to pittie thee and pardon thee Ieremy and Hosee will direct thee how to put vp thy supplications in forma pauperis as a poore penitent and what words to vse that will plead and preuaile for pardon Lam. 3.40.41 Hosee 6.1 Dauid sets thee an holy President most beseeming thy imitation who when hee was sicke at least vpon the occasion of his sickenes penned speciall Psalmes of repentance as namely Psal 6. the 22. the 38. the 29. which I prescribe to be read of thee repeated and applyed with Dauids heart also as spirituall Physicke 1. to purge the ill humours of thine heart 2. to quicken thy dulnesse 3. to excite thy deadnesse 4. to inflame thy desires 5. to comfort thy conscience 6. to strengthen thy faith 7. to prepare thee to Prayer reade seriously the History of Christs Passion recorded Luke 22.23 Chap. the 29. Psalme the 42. Psalme the 51. Psalme the 143. Psalme the 14. Chapter of Iob the 11. the 14. the 17. Chapter of Saint Iohn Ecclesiastes Chap. 1. Dan. Chap. 9. Romanes Chap 8. the 7. Chap. of the Apocalypse 1 Cor. 15. Chap. these will giue thee some holy heate Thus thou hast the true preparatiues in thy sickenesse in respect of God they are the more worthy remembrance because so few follow them for alas how many that haue liued long in the bosome of the Church are so farre from renuing their Faith and Repentance that when they lye sicke and are drawing to
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
to the dead or for the dead which is grosse Superstition This made euen Eâ—nius the Heathen Poet forbid that any should weepe for him after his death which Solon and others ambitiously haue desired Other Motiues might be vrged to moue thee to moderation in this point yet I would not so reforme this abuse in the excesse as though I condemned the meane in mourning this were to runne from one extreame to another let this therefore conclusiuely determine for thy judgement and direct thy practise that it is lawfull to deplore the departure of the dead as the Aegyptians lamented Iacob seauentie dayes and his Children seauen dayes as Abraham mourned for Sarah the Israelites for Moses for Aaron for Iosias for Samuel Dauid for Absolon for Ionathan for Abner the faithfull for Steuen the women for Dorcas c. yea the very cruell Scythians Hircamans Sabeans the sauage Indians Lothopagians c. howsoeuer they be not so curious in burying their dead is we some casting them on dunghils some vnto Dogges some into the Sea some into the fire c. yet they shew some motion and mourning for them Then if Iewes and Pagans mourne why not Christians And indeede as it is a curse to the vvicked as it was to Ieconiah that none shall say alas for them when they are dead Ier. 22.18 so the godly ought to be lamented First because they did much good in their places Acts 9.39 Secondly because the world was bettered and blessed by them Prou. 11.11 Thirdly wee may feare some Iudgements after their departure Esay 58.2 Fourthly because the wicked will be more ready to sinne and there are fewer left to pray for the vvicked and to stand in the gap as did Abraham Moses and Phinees Fiftly because they vvere worthy lights and ornaments in the Church or common-wealth where they liued Lam. 4.20 as was Iosias for which cause we may euen weare mourning apparrell to expresse our sorrow So the wicked to may be bewailed because for ought wee know they are gone downe into the bottomlesse pit of perdition the place for wicked men Psal 9.17 the place whither Corah and Dathan and Iudas and Absolon went vnto for ought that is to the contrary yet wee must mourne in that meane First that wee discouer not our owne selfe-loue because we haue lost some good by them Secondly nor hypocrisie in seeming to mourne Thirdly nor distrust as though there were no resurrection 1 Thes 4. Fourthly nor excesse knowing that they are but gone a iourney and wee shall quickely ouer-take them no for euer sent away from vs but for a time sent before vs. Comforts against the Crosse of sickenesse and diseases howeuer intollerable and incurable BEcause Sickenesse and Diseases which distresse and distemper euery part and power of the whole man are very burthensome to the flesh as besides their present paines being the Heraulds and fore-runners of Death tending to the dissolution of Nature let these Considerations be so many Cordials and spirituall lenitiues to mitigate and asswage the extremities or permanencie of thy dolours in eyther kinde For misery commeth not out of the dust neyther doth affliction spring from the Earth Iob 5.6 1 Consider that this visitation is the message of the Almightie God it comes not by chance or Fortune colds surfettings sweatings c. are but the meanes Gods hand throwes this stone at thee for it was hee that smit Pharaoh and the Aegyptians and the Philistines c. and cast Ezekias vpon his sicke couch Therefore storme not murmure not hee hath sent it and who hath resisted his will Rom. 9 19. 2 Consider the nature of this God vnder whose hand thou groanest that hee is rich in mercy of tender compassion abundant in goodnesse and truth and loueth thee in his CHRIST correcting thee of loue as a Father not punishing thee as a Iudge for though these sufferings be plagues to the wicked as were the plagues of Aegypt of Sodome and of Moab yet to thee and all the Elect in Christ they are but fatherly chastisements 3 Consider Gods gracious ends and purposes in these thy visitations First to draw thee to the sight and sense of thy sinnes the cause of this effect that so repenting of them thy soules sicknesse may be cured Secondly thou art iudged in this kinde and chastened of the Lord that thou shouldest not be condemned with the world 1 Cor. 11.32 Thirdly to breake and pull downe the pride of thy heart a sinne which the Lord abhorres and detests both in the wicked as hee did in Herod Acts 12. and in his owne children as in Ezekias 2 Chron. 32.25 for which cause he brings downe thy heart through this heauinesse because thou hast rebelled against the word of the Lord Psal 107. v. 11.12 Fourthly to trie thy Faith and Patience whether thou wilt kisse his rod and cleaue to him in aduersitie as thou promisest in prosperitie for God delights to try his like gold in the fire as a Master tryes the fidelitie of his Seruant and a Father the obedience of his Childe and therefore according to the sinceritie and measure of our graces in this life as wee see in Gods proceedings with Abraham Iob Dauid yea CHRIST himselfe shall our tryals and our afflictions be both inward and outward Fiftly to shake off thy carnall securitie for prosperitie makes thee forget God as did the Israelites Manasses Dauid c. but this visitation driues thee home by weeping-Crosse to thy Father as it did them and the prodigall Childe Luke 15. 4 Remember that thou worthily deseruest this Crosse of sickenesse as a punishment for thy sinnes the sinnes of thy youth and of thy age omissiue and commissiue sinne being the cause and originall of all diseases Agues Feauers Consumptions Plague-sores Leprosies and the like Leuit. 26. v. 14.15.16 Iohn 5.14 Therefore as God from time to time hath visited the sinnes of others both of the righteous and the reprobates so hee hath found out thee hee that punished the Israelites with diuers and sundry plagues for rebelling against Moses and Aaron and for murmuring against God hee that plagued Pharaoh with Frogs Lice Bloud Death of the first borne and Drownings for contempt of God hardnesse of heart and oppression of his people Hee that smit the Philistines with Emerods in their secret parts for their abuse of the Arke King Vzziah with Leprosie for abusing the Priests Office Gehezi for his Couetousnesse the Bethshamites with death for prying into the Arke the Corinthians with sickenesse and death for profaning the Lords Supper Asa with diseases in his feete for imprisoning the Prophet Domitian Hadrian Valerian Dioclesian Maximinus Iulian Aurelian Arnolphus Antiochus Herod and others vvith incurable diseases and death it selfe for their pride blasphemie persecutions of his Children and the like sins Cerinthus Arrius and
others within the Church with sodaine Iudgements for their blasphemous Heresies nay euen his owne people with the plague of three-score and ten thousand men for the mistrust of Dauid his Seruant that God which neuer suffered sinne to goe vnpunished in Iustice if it were not pardoned in Mercy he that sees no iniquitie in Iacob nor no sinne in Israell in couering the transgressions of his Children and remitting the eternall punishment to the penitent in respect of their soules yet there are causes sufficient for him some secret some reuealed 1. Both in respect of God 2. of his Church 3. of the wicked and 4. of thy selfe that he should exercise thee with temporall afflictions here as he did Dauid as with sickenesse diseases c. Therefore as the Israelites found out Achan the Theefe the cause of their plague the Marriners Ionas the cause of their storme whom they punished condignely so finde thou out by a diligent search thy Achan thy Ionas thy speciall sinne which occasions this blast and storme of sickenesse put Achan to death crucifie that sinne cast Ionas into the Sea drowne it or wash it in a floud of teares as did Peter and Ezekias and CHRIST will wash thy wounds vvith his bloud he will recouer thy soule and restore thy sicke body if it be good for thee or renue thy state in a heauenly mansion prouided for thee Depend vpon God for the issue haue recourse vnto him by Faith in the first place looke vpon the brazen Serpent as soone as euer thou art wounded and thou shalt be healed and helped eyther thou shalt be deliuered from this crosse as was Ezekias or haue patience to indure it as had Iob or a happy issue in it as had Dauid but runne not in the first place to the Physitian vvith Asa 1 Chron. 16.12 nor to Charmers Witches and Coniurers as did Ahazia to Baalzebub the God of Ekron 2 Kings 13. as Saul to the Witch of Endor least thou perish as hee did least thou pay the Diuell thy soule as our ignorant superstitious common people doe for curing thy body the wages that hee requires least thy medicine be worse then thy disease but Returne vnto the Lord hee hath spoyled thee and hee will heale thee hee hath wounded thee and he will binde thee vp Hos 6.1 5 God inflicts lesse vpon thee then thy sinnes deserue though thy paine be great for as wee are all by nature sinfull Psal 51.4 Corrupt and abhominable and gone out of the way Psal 14.3 Psal 53. all offending in many things Iames 2.3 so he might condignely pay thee the wages of thy sinnes death damnation Hell fire Rom. 6.23 Rom. 21.8 for indeede it is the mercy of God that wee are not vtterly consumed because his compassions faile not Lament 3.22.23 Hee hath not dealt with thee after thy sinnes nor rewarded thee after thine iniquitie Psal 103.10 6 God afflicts thee not so much as hee might and could for as thou hast sinned in euery part in thy tongue in thy head thy eyes thy feete Rom. 3.13.14.15 as euery member hath beene made a weapon of vnrighteousnes to fight against God Rom. 6.13 so hee could racke and rent torture and torment thee in euery member euen as hee will deale with the reprobates in hell Doth thy head ake with the Shunamites childe 2 Kin. 4. ver 18. hee could make thy heart ake to he could scorch thy tongue like the rich Gluttons Lukâ— 16 24. burne thee within thy bowels as hee did Aâ—tiochus c. Is one member distressed hee could smite thee with boyles from the crowne of the head to the sole of thy foote as hee did Iob Iob 2.7 Therefore it is kindnesse to punish one part when all haue offended 7 The Saints and Seruants of God haue indured greater extremities then as yet thou wast euer invred vnto thou hast heard as of the patience so of the paines of Iob thou hast not felt a Flea's biting in respect of him and yet there was peace to him at the last Iob 42. ver 17. Looke vpon the Patients of Christ that heauenly Physitian in the Gospell one good woman troubled with an issue of bloud twelue yeeres long which had spent all shee had vpon the Physitians yet at last cured An other woman vexed with a spirit of infirmitie eight and fiftie yeeres that was bowed together and could not lift vp her selfe in any wise yet loosed by CHRIST from her disease A man that vvas diseased eight and thirtie yeeres lying at the poole of Bethesda yet at the voyce of Christ rose vp tooke vp his bed and walked How long thinke you was Lazarus pined with hunger wanting crummes payned with vlcers wanting comforts reiected of men his best Physicke the Dogs tongues ere hee were carryed by the Angels into Heauen Luke 16. I might instance in the Creeple that was lame from his mothers wombe that sate at the gate of Salomons Temple called Beautifull and in that other impotent Creeple at Lystra which were both of them healed and helped the one by Peter and Iohn the other by Paul and Barnabas Acts 14.8.9.10 In Aeneas that kept his couch eight yeeres sicke of the Palsie yet in the name of Christ made whole Acts 9.33.34 In him that was blinde from his birth Iohn 9.2 In those two blinde men that cryed after Christ Mat. 9.27 All which by faith receiued their sight from him that is the light of the world So in those whose Sonnes and Daughters were dispossessed of those tormenting Spirits wherewith from their Cradles they were possessed Marke 9.21 verse 25. Luke 9.42 Mat. 15.22 with all the rest of the halt blinde dumbe maymed c. that were cast downe at IESVS his feete and healed Mat. 15.30.31 If I should set before you in order Dauids suffrings in this kinde you would wonder who though hee were a King a Priest and a Prophet a man after Gods owne heart yet indured dira dura hard and harsh pressures GOD so tempered his cup that hee occasionedly cryes out that by reason of his outward and inward sorrowes there was no health in his flesh no rest in his bones his wounds stincking through corruptnesse his loynes filled vvith sore diseases no sound part in his body his flesh trembling within him and the terrours of death comming about him his heart panting his eyes dimmed his strength failing euery way so perplexed that his extremities cause him not onely to cry and call and complaine and groane but euen to roare and bellow out like an Oxe pricked in the bitternesse of his soule Psal 55.4.5 Psal 38.2.3.4.5.6.7.8 c. yet for all that so freed so comforted after that his heart was filled with ioy and his mouth with laughter that hee broke sorth into prayses vnto his God vvith ioyfull songs for his deliuerance Apply this Mithridate of these examples to thine owne ruptures Did