that God who by our prouoking sinnes may iustly deale with vs as he hath done with them in giuing vs ouer to Sathan and our selues But aboue all things let vs feare to commit sinnes or liue in sinnes against conscience for the rage of conscience the effect of witting willing vnconscionable and customarie sinnes is the blatrant beast that kils so many in selfe-murthers The spirit of a man may beare his infirmitie but a wounded conscience who can indure saith hee that was once no doubt touched in conscience for the sinnes with which his soule was soiled Lastly let vs take heede of Cainâ— sinne despayre of mercy least it worke that effect in vs that it did in him and Iudas both who offended GOD more in this sinne chiefely the last in effusing his owne bloud then in shedding the bloud of Abel or of Christ himselfe Apply the promises to thy soule by faith fons vincit sitientem there is a fountaine of Grace and a Well of the water of life alwayes open to the thirsty sinner which Fountaine is greater then the puddle of sinne and hath a stronger mundifying vertue and abstersiue power to cleanse the soule then Iordan to purge and purifie Naamans Leprous body I might prosecute another vse against those who by a continuated custome of sinne are indirectly and effectiuely though not intentionally for euery man in sinne commits it sub specie boni vnder the shew of some deluding good as our first Parents did a truth which euen Philosophers saw but I say in respect of the effect selfe-murtherers for there is no sinne wherein a man practically and actually liues but as it is damnable to the soule so it is preiudiciall and dangerous to the body the death of both and that if wee consider it in his causes and effects whether naturall or supernaturall Naturall instance in some doth not fond lust cause dry bones doth it not consume the moysture dry vp that radicall humour which is the nurse and fountaine of life doth it not inflame the bloud cause burning Feauers c. To speake no worse in bringing such diseases that euen modestie suffers me not to name as that French or Neopolitan disease that Anthonies fire vvhich burnes to the consumption of the body and confusion of the soule Doth not Drunkennesse cause Dropsies doth not strong drinkes ouer-heate the bloud For to whom is woe to whom is sorrow to whom is strife to whom is murmuring to whom are wounds and to whom is the rednesse of eyes Euen to them that tarry long at the Wine to them that seeke mixt Wine which Wine though it be pleasant both in the colour and the taste yet at last it bites like a Serpent and hurts like a Cockatrice Pro. 23. v. 29.30.31.32 The like may be said of all other intemperancies in meates by the immoderate excessiue abuse whereof many haue laid their stall-fed pampered carkasses vntimely in the dust Insomuch that Physitians considering the innumerable diseases that flow from that vncleane sincke of Epicurisme and gluttonizing haue set it downe at an Axiome Plures gula quam gladio that the insatiable belly hath slaine moe then the Blade What should I speake of Auarice and Couetousnesse which wastes and consumes the spirits by a mad and eager pursuit after the world euery crosse and losse whereof goes to the hart of the wretched worldling like a dart or a dagger Of Enuy which frets the heart as the Moath the Garment and eates into it as the rust into the Iron with the destroying and deadly effects of other such sinnes I might be large in the causes supernaturall in confirming that Diuinitie which not onely Protestants commenting but Papists alledging that place in the Apocalypse chap. 3. vers 3. If thou watch not I will come on thee as a theefe c. haue taught and affirmed that GOD accustometh for the punishment of carelesse and negligent sinners to cut off time from them and to shorten their liues for their misimploying and mispending the same in omitting all good duties and committing outragious sinnes God taking from them that which they haue or at least seeme to haue which is Time a Iewell so precious that as zealous Bernardine de sena oft acknowledgeth if the traffique and marchandize of it might be carryed to hell to be sold for one onely halfe houre there would be giuen a thousand worlds if the damned had them Hence it is that wee see many murtherers riotous persons malefactors swearers swash-bucklers cut off by the Sword of the Magistrate or of the enemie in warre or priuate quarrels or by Gods sword the deuouring Plague or such meanes euen in their youth and strength when by the course of Nature they might haue liued longer according to the threat of the Psalmist that bloudy and deceitfull men shall not liue out halfe their dayes Psal 55.23 And that Propheticall threat of Iob that the sinfull man shall die ere hee accomplish his dayes and that his hand shall be cut off like a Vine in the bud euen when hee is young and tender in the blade ere hee come to any ripenesse or maturitie To which God himselfe hath reference in the fift Commandement which at it annexeth the promises of long life to children that are obedient to their Parents how euer some are taken away soone as was Iosias whose short life on earth is rewarded with life eternall in heauen so it intimates the curse of abbreuiating and shortening the life of those that are immorigerous and refractory to their Parents and Fathers vvhether naturall ciuill spirituall or heauenly illustrated in that vvhether fiction or true Historie vvhich the Papists relate of a young man in the Village of Catalunna neare Valentia who being disobedient to his Parents and withall a theefe being deseruedly hanged about the yeeres of eighteene a prettie while after his death hee hanging on the Gallowes his beard beganne to sprout his browes vvaxed wrinckled his hayres gray like a man of nintie yeeres at which all being astonished it was reuealed to the Bishop of the place how that same young man after the course of Nature might haue vndoubtedly liued nintie yeeres and so should haue done but for his disobedience and other sinnes the LORD by a violent death cut off from his life so many yeeres as are from eighteene to nintie Whereupon Saint Ierome well obserues that as shortnesse of life is a punishment and iudgement against sinners so from the beginning of the vvorld a sinne hath increased in seuerall ages God hath shortened the yeeres of sinners more and more Which is plaine if wee compare our dayes with former times Hence it is that as Haimo and others note if God had called Ezekias then vvhen hee threatned him it had beene Sinnes desert not Natures course and vvhen at his teares and prayers fifteene yeeres were added to his dayes then his sinne vvas pardoned and hee permitted to
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
when they see no vvay but one Oh then send for a Preacher send for a Minister as Pharaoh in his deepe distresses knowing no meanes of euasion sends for Moses and sends for Aaron Exod. 9.27 whom in his welfare hee both despised And despited If Iannes and Iambres Astronomers and Astrologers could haue helpt Pharaoh Moses and Aaron should neuer haue beene sought to nor God by their meanes If Physitians and Galens Art Natures Simples nay with some if Sorcerers and white Witches and Sathans power or the vertues of the waters or ought else could comfort their soules or cure their bodies the Preacher should be vnsought to or vnsent for of many that in their health haue hated him and his doctrine as much as Ahab hated Michay and his Ministery 1 Kings 22.8 Oh what an vnequall course is this that although till help be had for the soule and sinne which is the roote of sickenesse be cured Phisicke to the body seldome auailes for which cause the Physitian should beginne where the Diuine ends yet vsually the Diuine beginnes when the Physitian makes an end nay oft when life is making an end the Physitians are sent for in the beginning of sicknesse wee in the end of life when a man is halfe dead yea when he lyes drawing on and gasping for breath as though we were able then to worke Miracles and recouer him If I knew not these things by experience if I had not beene present with some of whose sickenesse I neuer heard till I came to the closing vp of their dying eyes if I had not spent much spirits with some that were no more intelligent what I prayed or what I said then stockes and stones who for a good space before in their sicknesse had strength of Memorie and naturall powers I should not now so occasionedly haue giuen thee a caueat to preuent the like preposterous course when God casts thee on thy sicke-bed Now followes such duties as concerne the body of the sicke man they are two 1 vsing 2. right vsing the meanes The meanes is good and wholesome Physicke which we must esteeme as an ordinance of God for our recouery in this case For how euer many chiefely the vulgar and common people despise Physicke as a thing needlesse and vnprofitable hauing from blindnesse and ignorance a preiudicate opinion of it yet the Scriptures approue it Mat. 9.13 the Saints of God haue practised it Ezekias by the Prophets prescription applyed to his boyle a lumpe of dry Figges 2 Kings 10.7 which Figges euen Galen prescribes as an ordinary medicine to soften and ripen tumours in the flesh therefore the cure was not altogether miraculous as some thinke but in part naturall Besides did not the Samaritane Luke 10.34 poure into the wounds of him that trauelled from Ierusalem to Iericho Wine and Oyle which Valesius makes a right Physicall practise Wine seruing to clense the wound and ease the paine within Oyle to supple the flesh and asswage the paine without to which kinde of curing it seemes Esay hath relation Esay 1.6 Besides as the phrase is as there is no sore but there is a salue for it so God hath giuen vnto some men Art and Skill how to apply the medicinable vertues that are in Beasts Birds Fishes Hearbes Plants and Fruits c. to the cure of man which who so neglects neglects the meanes and so directly tempts God in which respect his death can neyther be so comfortable nor conscionable as if hee had submitted himselfe to this ordinance of God Therefore since thou maist vse Physicke lawfully and commendably let it be thy care in the second place to make choise of such a Physitian as is skilfull and conscionable I know there are some of great iudgement that doe accept against the skill of those Physitians that administer to their Patients vpon the bare inspect of their Vrine without further knowledge of their estates affirming this iudging by the vrine to be very deceitfull since the water of him that hath the Plurisie or the Inflamations of the Lungs or the Squinancie as also of him that hath a quartan or any intermitting Feauer chiefely if they haue kept a good dyet from the beginning lookes for substance and colour as the water of a vvhole man Others take also exception against those which will administer no Physicke nor vse Phlebotomie without the direction of iudiciall Astrologie a supposed Art in which there is much superstition little certainetie whereas it is thought that it is a farre better course to consider the matter of the disease with the disposition and ripening of it as also the courses and Symptomes and Crisis of it then to minister Purgations and let bloud no otherwaies then they are counselled by the constitutions of the Starres But I meddle not with their Mysteries I see but with others eies in this case I know the Cobler is not to goe beyond his last onely make thou choyse of a meete Physitian for thy health as thou art carefull of a good Lawyer for thine estate and of a good Diuine for thy soule Meddle not with Emperickes Quacksaluers Womenâ—Physitians and the like who oft doe more harme then good Now in the third place vse this meanes of Physicke conscionably 1. Let it be sanctified vnto thee as thy meate and thy drinke by the Word of God and Prayer 1 Tim. 4.3 Commend it to Gods blessing for restoring of thy health if it be the will of God 2. Humble thy soule that God may heale thy body 3. Perswade thy selfe that it can neyther preuent olde age nor death but still prepare thy selfe for thy departure 4. Relie not onely vpon the meanes but waite Gods leasure in blessing the meanes 5. If thou recouer be thankefull to God a dutie much neglected as it was of Ezekias as also of the nine clensed Lepers in the Gospell so of many in our daies for which the Lord is angry euen as hee vvas vvith them 2 Chron. 32.24 25. Luke 17.17 vvherein they are more vnthankefull vnto God then the Ephesians were to Esculapius that writ in Tables all the cures done by Physicke and hung it vp in Diana's Temple where Hipocrates found it Thus thou hast the dutie to be performed in sickenesse both in respect of thy soule and body for the furtherance of thy peaceable departure I should now conclude but that the cursed custome of the world cals mee in conscience to condemne the practise of those that contrary to these prescriptions from the Word in their sicknesse seeke for help from Sathan as Ahazia that sent to Baalzebub the God of Ekron and that eyther directly or secondarily when they runne to Coniurers South-sayers Charmers Inchanters Witches Wizards Wise-men and Wise-women as the vnwise deluded Country-people call them who are in farre more respect with the common people and some great ones too and more sought after then eyther God is sought to by prayer or the Physitians
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
for the land of the liuing an earthly tabernacle for an house eternall in the Heauens 2 Cor. 5.1 For who is so improuident or imprudent that desires to stay in an old smoakie decayed Cottage ready euery day to fall on his head when the Land-lord offers to reedifie it and to make it better since euen Mise Rats by Natures instinct flye from an house that is inclining to fall Now this clayie Cottage of thy body which is vpheld by the weake prop of breath and vapour is euery day declining blesse the prouidence of the Worlds great Architect that when it fals by resuscitation will raise the frame and the fabricke a thousand times both fairer and firmer then the first Secondly let the thought of the Resurrection be as a consolation to thy heart so a direction to thy life Must body and soule meete together and eyther be blessed together or else for euer burne together after their departure and doth their euerlasting weale or woe blisse or bane depend vpon thy good or euill life here Oh then spinne the short thread of thy abridged life well and worthily that so it may tye a blessed peace to thy soule runne thy short race here well that thou maist obtaine an eternall Crowne hereafter passe the time of thy dwelling here with feare think as once S. Ierome that zealous spirit thought Quoties commedo c. as oft as I eate or drinke or walke or talke or rise vp or lye downe I alwayes heare the Trumpe sounding Surgite mortui c. Arise yee dead and come to Iudgement Thinke of dying and liuing againe of departing and returning of reuiuing and strict vnpartiall iudging which thoughts let them not perish like abortiue fruit but fixe them by these effects First euery day awake out of the sleepe of some sinne ere the darke night of death come now in this lifes light that God lends thee Secondly let it be a spurre to pricke thee to all good and gratious actions Thirdly a bridle to restraine thee from sin both in the action and affection Fourthly let them be meanes to rouze thee from the bed of securitie and to set thee on thy feete as the Angell did Elias in thy iourney toward heauen Fiftly as water poured out to coole the furnace of thy furious affections euen in thy youthfull and burning bloud Sixtly a Diall or watch to direct thee how to spend thy time well Seauenthly as a Fanne to winnow thee from the chaffe of sinne Eightly as a winde to scatter and disperse thy inordinate passions Ninthly as paile or Parke to keepe thee within thy limits and bounds Tenthly as a Counseller to redeeme thy time Lastly a holy director as if was to Paul himselfe to cause thee in euery thing to endeuour to keepe a good conscience towards God and man Acts 24.15.16 Thus wee haue seene that the body must returne to take part with the soule after the dissolution the same foundation vvill beare this truth that the soule is dissolued it dyes not for which cause Paul cals his death a dissolution Phil. 1.23 it departs it dyes not therefore Simeon cals death onely a Departing and in the mouth of these two witnesses it is euicted that the soule is immortall Death kils not the soule but onely lets it out as Noahs Doue was let out of the Arke at a man is let out of prison and fetters for Plato cals the body Ergastulum animae the Prison of the Soule as Luther cals it the Asse of the Soule and Erasmus Sepulchrum animae the sepulcher of the Soule Now death onely breakes open this prison doore vnties the fetters of the senses vnlooseth this Asse roules away the stone from this Sepulcher le ts out the soule sends graue deâ—rsum leue sursum the grosse body downeward the soaring soule vpward the soule is put here in saccis vilibus in a base sacke as Ioseph put his golden Cup and siluer treasure in Beniamins sacke Now Death like Iosephs Steward opens the sacke naturally or rips it vp violently takes out the treasure vntoucht if any thing perish the sacke is vnripped the body destroyed the soule is as safe as Iosephs siluer for it cannot die being vnmateriall and a forme abiding in it selfe which forme cannot be taken away like roundnesse or squarenesse from a Table because it subsists not in the matter but in it selfe Secondly the soule is impenitrable insufferable it suffers not of any externall agent from the fires heate or ayres coldnesse it receiues no hurt from the frozen Ice of Norway or the scorching Sands of Affricke therefore receiuing nothing whereby it should decay it cannot corrupt or marre or dye since nothing in the whole world is contrary to it Thirdly man is desirous of immortalitie Now how could hee desire it and discusse of it how should man so labour and seeke for immortalitie some by skill and policie some by martiall exploits as Hercules Thesus c. some by Soueraigntie as Alexander and Caesar some by Bookes nay some by villanies as the burners of Diana's Temple vnlesse mans soule were immortall for Ignoti nulla cupido Fourthly God by creation infusing it or by infusing creating it gaue vnto it in the first originall the gift of immortalitie Fiftly the rage of conscience in the wicked their soules accusing them of secret sinnes as Caine and Nero and Herod of their murthers Iudas of his Treason c. their inward horrour appearing by their pale faces trembling ioynts deiected lookes as was seene in Baltazzar and Felix Dan. 5.6 Acts 24.25 their consciences like Magistrates commanding them to execute themselues shewes they are more then mortall Sixtly the effects of the soule in numbring diuiding discussing discoursing remembring affecting knowledge desire of blessednesse respect to glory c. shew it immortall Seauenthly if the Soule were not immortall man should not resemble GOD neyther in Creation or Regeneration haue any part or participation of the Image of God or any reuelations from God or communications with the Spirit of God and our spirit Eightly else there should be no difference betwixt vs and Beasts whose soules are in their bloud Gen. 9.4.6 Ninthly else there should be no vse of Iudgement of the day of doome or of Christs second comming Tenthly else were the godly of all men most miserable if their hope were onely in this life 1 Cor. 15.19 the Sonnes of Belial whose portion is oft greater in this world then the Lords owne Saints as Dauid Iob Ieremie in their times haue complained should else be in better case then they But since the Sunne of this truth shines clearely in the Scriptures why should I giue any moe Reasons which are infinite both in Philosophy and Diuinitie so adding light to the Sunne and water to the Sea First is not the argument that our Sauiour Christ vsed against the Sadduces from Exod. 3.6 authentique against Atheisme God is the God of Abraham Isaack and Iacob
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
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
our Graue the cloaths that couer vs of the dust and earth cast vpon vs the little Flea that biteth of the Wormes that shall consume vs the Cocke that croweth of the last Trumpet and as saith hee I rise vp lustily when sluggish sleepe is past so hope I to rise vp ioyfully to Iudgement at the last How fitly then Death and Sleepe be resembled together you see CHAP. IIII. Considerations to moue vs to embrace death as willingly as we goe to sleepe in our beds naturally BVT you may happily wish to know what may make you dye willingly and gladly when Gods time commeth flesh being fraile and an enemy still to the Spirit till God subdue it your desire herein is good and hearken a little to these things if death be a sleepe as you heare the Scriptures still call it for our Comfort then looke what maketh men goe to sleepe gladly without any feare and the same shall helpe vs greatly to dye contentedly and chearefully Note 1 the first thing is wearinesse or paine of body for in this case you know how willingly wee goe to rest and how heartily wee wish wee were asleepe for the sleepe of him that trauelleth is sweet Eccless 5.11 Apply it to death if you eyther be weary of the toyles and troubles of this wretched life of the dishonest courses that are in it and of the infinite trickes sinfull and vile before God and good men or if you be in any paine of the whole or any part of the body not to be cased and helped by the Art of man how in such a case is death welcome and of right so should be much more then sleepe For first sleepe easeth but for a time but death for euer both these causes secondly sleepe taketh not away the Maladie but the feeling Death taketh both away and as I say for euer The diseases of the body how many how strange how fearefull who can number them when daily happen new that the Physitian knoweth not sweet Death is a Supersedeas for all curing what we haue and preuenting what we might haue should God so be pleased to lay them vpon vs. Thinke therefore seriously of this one meanes to make death welcome and assuredly you shall be the better Sect. 3. The second Consideration Note 2 A Second thing that maketh vs willing to to goe to our naturall sleepe is griefe and anguish of minde sorrow and woe of hart and will not this also make vs dye willingly Surely so much more then the former by how much griefe of minde exceedeth any griefe of body The crosses by Foes the crosses by Friends the disobedience of Children the vnfaithfulnesse of Seruants publike woes and priuate wrongs in goods in name and many other wayes they are more bitter then Gall and Wormewood more burning and biting then tongue can expresse now scalding now cooling the oppressed heart groaning and sighing panting and pincing away in the view and sight of all beholders the number is so great that no man can comprehend them euery day begetting new griefes of minde as well as new paines and diseases of body Thinke with your selues whether euer you escaped day in your life without some discontent greater or lesser that according to his measure hath not bit you and grieued you It is Vallis Lachrimarum the Vale of misery that we liue in and from one misery or other we shall neuer be free while wee liue in it S. Augustine said vpon some feeling Diù viuere est diù torqueri Long to liue is long to be vexed and tormented The holy Prophet Elias went a dayes iourney in the Wildernesse and sate downe vnder a Iuniper tree desiring that hee might dye and saying It is enough O Lord take my Soule for I am no better then my Fathers See how griefe of minde made this holy man willing to dye and most welcome should that good will of God haue beene to him if so it had pleased the giuer and taker away of life to doe with him adde vnto these words the like words of Tobiah Deale with me O Lord as seemeth best vnto thee and command my spirit to be taken from mee that I may be dissolued and become earth for it is better for mee to die then to liue because I haue heard false reproches and am sorrowfull command therefore that I may be dissolued out of this distresse and goe into the euerlasting place turne not away thy face from mee See the effect of sorrow and griefe of minde in this good man againe it maketh him most willing and desirous to dye It is written of Babylis Bishop of Antioch slaine by Decius that persecuting Emperour that going to his death he said the words in the Psalme Returne vnto thy rest O my Soule for the Lord hath beene beneficiall vnto thee an excellent place for such a time as if he should haue said Now my griefes farewell and all my woes and wrongs in this wicked world and now my Soule be chearefull and glad for now commeth thy rest thy sure rest thy sweet rest thy neuer failing rest but eternall for euer therefore returne vnto it O weary soule and giue thankes and praise to God for hee hath beene beneficiall vnto thee in this most gracious change and happy release Conclude with the words of wise Sirach and remember them often O Death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing to vexe him and that hath prosperitie in all things c. But againe O Death how acceptable is thy iudgement vnto the needfull and vnto him whose strength faileth and that is now in the last age and is vexed with all things c. Feare not the Iudgement of death remember them that haue beene before thee and that come after thee it is the ordinance of the Lord ouer all flesh and why wouldest thou be against the pleasure of the most Highest whether it be tenne or an hundred or a thousand yeeres there is no defence for life against the graue Sect. 3. The third consideration Note 3 A Third reason that maketh a man willing to sleepe naturally is the good that commeth both to body and minde by such sleepe it cheareth and refresheth gladdeth and comforteth both let the same reason also make thee willing to dye for Death will minister much more comfort chearing and refreshing and that for euer as shall be said The Brazen Serpent cured the beholders and had no sting so doth death and hath no sting neyther That it cureth and helpeth all euils you know because it is Finis omnium malorum the end of all euils and it hath no sting as you are taught when you reade those words O Death where is thy sting O Graue where is thy victories the sting of death is sinne and the strength of sinne is the Law But thankes be vnto God which hath giuen vs victory through our Lord
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
from the fore-seene preuailing part of Dauid and Saul pretends this as his best argument to kill himselfe least the vncircumcised Philistines should fall vpon him and mocke him and Abimelech will be guilty of his owne death rather then it be said that a woman slew him 8 Others out of vaine-glory and desire of fame as Empedocles the Scicilian Poet vvho to be accounted immortall threw himselfe into Aetna Deus immortalis haberi dum cupit Empedocles c. 9 These that haue desired the immortalitie of the soule after death haue vpon false grounds vsed this vnequall meanes of killing themselues as did Cleanthos Crysippus Zeno and others besides Empedocles as did Cleombrotus also after hee had read Platoes Phedo the Booke which Cato read also before his death all whom Lactantius for that cause of making away themselues in his third Booke of False Wisedome Cap. 8. recites and refutes 10 Some haue beene deceiued by the Diuels Delphicke Oracles as Codrus amongst the Athenians to preserue their Countries by their owne voluntarie deaths 11 Others haue beene so ouer-whelmed in the flouds of Passions and so transported from themselues in the eager pursuit of their desires that they haue sacrificed themselues to their beloued and adored Idols suppose these be fictions 1. of Didoes killing her selfe for the loue of Aeneas 2. Sappho for the loue of Phao 3. Phaedra for Hippolitus 4. Phillis for Demophoon 5. Hemon for Antigone though they be all testified by Authors The first instanced by Virgil Ouid Siluis Politian and all that haue followed Virgil the second by Statius the third by Ausonius the fourth by Pontanus the fift by Prepertius to say nothing of those that haue cast themselues into flouds and riuers and so drowned at the command of their Mistresses as Pontanus instanceth in Galeatius Caelius in Tâ—magoras we haue too many pittifull presidents euen in our times of no small number of foolish Flies and deluded doters who are profuse of their bloud which inconsiderately they expose to effusion in single combats or madly they let out with their owne hands eyther when their supposed lawfull loue or lawlesse lust is crossed by their corriuals or reiected of their beloued ones Lastly and most ordinarily to omit him that killed himselfe by the instinct of Gods Spirit who also killed his enemies that Typicall Sampson whose fact was particular and inimitable most make away themselues out of impatiencie vnder the Crosse ioyned with Infidelitie and Atheisme neyther greatly beleeuing or regarding any future estate after death And therefore as the crosses and miseries incident to this our mortalitie are diuers and manifold so many snares hath Sathan not onely for the soules but the bodies of vnbeleeuers Some in the extremities of warre haue warred with themselues and let out their owne bloud with their owne hands ere they would fall into the hands of their enemies vvhich was Sauls case when the Philistines pressed sore vpon him So Cassius and Brutus the murtherers of Caesar murthered themselues sath Plutarch with the same weapons vvith which they stabbed Caesar being ouercome by Anthony and Augustus at Philippos for Which Ioâ—ianus and others blame them The like parts in the like Tragedies acted Cato when Pompey was ouercome of Caesar who of the Citie Vtica where he dispatched himselfe was called Vticensis saith Pliny and Gellius So Dolobella one of Caesars fauourites when hee was vanquished by Cassius in his Sirian warres So vsurping Fla. Fimbria in his conflicts with Sylla at also Gnorban when hee was banished by the same Sylla So Norbanus when hee was ouercome by Scipio So Otho the Emperour after one battell lost in his warres vvith Vitellius So Petreius one of Pompeis Captaines foyled by Caesar Labio by Octauius with many moe As Portia Catoes Daughters destroying dyet was hot coales after the death of her Husband Brutus and as Aria accompanied her Husband Petoes proscription with her owne death so diuers other Wiues haue voluntarily accompanied the dead ashes of their Husbands as also Husbands of their Wiues as Plantius of his Wife Erestilla so Marke Anthony when hee heard but a false rumour of the death of Cleopatra aggrauating his troubles with Augustus saith Oresius killed himselfe Some haue taken to heart the crosses of their Children as Boetus that killed himselfe at the Tombes of his daughters Hippo and Miletia who being defloured by some Spartan young men were cast into a pit so old Gordianus is by Marcellinus reported to haue hanged himselfe when hee heard his Sonne was slaine in the warres so Mopsus threw himselfe downe from a tower when hee saw his sonnes dead before him so Iocasta the Mother affrighted with the horrible spectacle of her two Sonnes Eteocles and Polinices that had slaine one another would liue no longer So Children haue followed their Parents Funerals as Erigone that hanged her selfe when her Father Icarus dyed So Brothers and Sisters haue sympathized in sorrowes and in Selfe-murthers one with and one for another as Iuturna Daunus his Daughter that drowned her selfe after her Brother Turnus was ouer-turned by Aeneas Others in a despayring repentance for killing other out of the horrour of conscience and Gods remunerating vengeance haue killed themselues as Argobastes after he had caused Valentinian the younger to be strangled at Vienna So Ecelinus the Tyrant after innumerable slaughter of others made hauocke of himselfe Lesser Crosses haue occasioned others selfe destruction as the losse of friends scandall of name miscarrying of some things which they ouer-weeningly loued in life as Terence that drowned himselfe because some hundred and seauen Comedies which he had turned out of Greeke into Latine perished by Sea so Hipponax the Poet made Bubilas the Painter hang himselfe by his ierking Iambickes In all which particulars these desperate salues that they vsed were worse then their sores These were Heathens that knew not God nor the soueraigne good nor the true being or beatitude of man the most of them they wanted illumination from the Sunne of Righteousnesse and Sanctification from the Spirit of Grace they were in the shadow of death both in life and death and were vnder the power and Prince of darknesse who ruled so powerfully in them and ouer them that oft times they haue made away themselues for little or no cause as haue also some in the rancke of Christians as Celius and Crinitus write of one Laurence a learned Florentine who threw himselfe into a pit in the health and strength of body as also of one Peter Leonius an excellent Philosopher and a singular wise man that did the like no probable cause being knowne or suspected in eyther Let vs feare the Fates and the vntimely fals of such Cedars whom God hath cut downe with the Axe of death put into their owne hands let vs by faith in CHRIST and repentance from dead workes be reconciled to
arising in the East moue to the West some in a faster some in a slower motion so wee moue to our earth as naturally downeward as stones and those heauy things for Omne graue deorsum the earth is our proper center to which wee moue and decline some sooner some later And as the Planets Saturne Iupiter Mars Mercury Sol Venus Luna moue in their proper motions some quickly within a short space some slowly circkling the Heauens as the Moone within a Moneth the Sunne in twelue Moneths c. which their courses being finished they returne againe to the place from whence they had their first beginning of motion so wee being fixt in our places and stations in this life in our speciall callings when wee haue finished our course and done our taske wee moue directly into that place from whence we came euen into the bowels of the earth some in a quicker some in a slower motion some in their youth some in their age but all of vs now or then Serius aut citius metam properamus ad vnam Wee all doe tend one way and soone or late We clapse our earth in lifes expired date With Brutus wee kisse our mother vvee goe to lodge in this common Inne our generall mother the earth receiues vs into her bowels againe as the Fish Scylopendra swallowes her little frye and some Bird her yong ones in some common danger vvhich they safely cast forth againe as the Whale did Ionas vvith the little Silke-worme vvhen our vveb is spunne vvee dye vvhich death vvee can no more auoid then the tall Cedar or greene Popler can auoid the Axe of the husbandman or the sayling ship the blustering vvinde or cloud threatning waues for of all things in the world it is most certaine we shall dye all other things are exposed as much vnto vncertaintie as to vanitie A man knowes not how prosperous his iourney shall be by Sea or by Land if hee make a bargaine it is casuall and vncertaine whether it will be thriuing and sauing or no. If a man marry a wife it is vncertaine whether hee catch a Fish or a Frog a Shrew or a Sheepe a Rebeccha or a Zantippe If a man beget a childe it is vncertaine whether hee proue a wise man or a foole rich or poore and so in all other humane things in this life there is casualitie and incertainetie onely that we shall end this life and dye we are most certaine Euery thing in the world preacheth and proclaimeth this vnto vs. The Sunne that riseth and setteth daily ouer our heads tels vs our lifes Sunne shall set the cloaths vpon our backes that weare and waste are memorials to vs of the wearing and wasting of our bodies the graues vnder our feete tell vs that others must tread vpon vs as wee tread vpon others the dust that blowes in our eyes tels vs that we are but dust yea the bodies of Beasts Birds and Fishes that we eate for meates in our dishes tels vs that our bodies shall be meate for Wormes Intentant omnia mâ—rtem All tell vs death is as certaine as the houre is vncertaine The naturall causes of death besides these causes that Diuinitie giues proue our death First the Elements striuing and wrastling within our bodies in their discord setting out of tune the Harpe of our Health tels vs that some malignant humour predominating will ere long breake a-sunder the strings of life Secondly this Messalina this vnchaste and vnsatiable woman called Materia prima the first matter alwayes burning with lustfull appetites and desires of new formes still plots the corruption of her old subiect Thirdly the radicall humour consumes after it be come to his height of augmentation like the Sea that recoyles and ebbes when shee is at full which moysture though it be restored againe by dyet or Physicke for the quantitie yet it is not so pure as the spent for qualitie saith Fernellius Fourthly the bloud as it growes old beginnes by little and little to condensate and waxe thicke and so corrupts Fiftly the Spirits waste by vse and labour which vveares euen Iron and hardest mettals the body and the minde by corporeall and mentall exercises like two vnthriftie Heyres spending them faster then the father and fosterer of them the Heart can digest and gather them all these say dye wee must nay that dye all must Rich Diues as well as poore Lazarus Salomon as well as Naball the vvise as well as the foole fayre Absolon as well as foule Thirsites Musicall Nero as well as harsh Menius tall Saul as well at little Zacheus godly Ionathan as well as his vngodly Father high and low rich and poore one with another participate of the common condition of humane nature once to dye Yea the Princes of the earth cannot with-draw their neckes from this yoke euen those that are Gods on earth shall dye like men though mighty Potentates like Nabuchadnezzars Image be high and tall in birth and bloud though their heads be of Gold in wearing golden Crownes though their breasts and armes of siluer though they were as rich as Cressus or Crassus and had siluer with Salomon like the Seas sand though their bellies were of brasse made as it were a caldron wherein the stomackes heat boyles so many meates which the mouth as Caterer prouides and the pallate as Sewer tastes though their thighes be of Iron in respect of potencie and power yet their feete that props all this are of clay their end is earth the stone from the mountaine the corner stone crusheth them sends some meanes or others of their mortalitie which crushing cannot be preuented there is no writ of priuiledge to exempt any from it no persons no place no perswasions can procure an immunitie from not dying Death is as inflexible as vnresistable inflexible for eloquence which charmed Argus will not charme Death Tullies tongue could not saue Tullies life vvhen Antonie sends for head and tongue and all no more then Iohns zeale could stop Herâ—dias malice to saue his head Achitophels policie Aesops wit Mithridates his being a good Linguist Aristotles Philosophie Philo Iudaeus his learning Demosthenes Oratorie Arions Harpe could not moue inexorable Death for an houres sparing when their glasse was run Nay beautie vvhich is the best perswader though a dumbe and silent Orator can finde no more fauour with Death then Lais did with cold Anaxagoras For sure Rebeccha Bathsheba Ester Helena Irene Absolon Ioseph with others moe men and women were goodly Creatures yet if a man could now see their Sepulchers hee should see that like that faire Ladie which was found lying besides Prince Arthur in Glastenburie vvhom Mr. Speede mentions all beautie is but dust and as inexorable so vnresistable Noblenesse and Royaltie are vnable to encounter it Alexander Iulius Caesar and most victorious Princes haue vailed their Bonnets and done homage to it yea it hath preyed vpon Agamemnon and Nabuchadnezzar as a Theefe and Pirate vpon
What is the estate of these that liue merrily as they say like Pope Iohn in corporeall and spirituall pollutions like Pope Ioahn these must trie experimentally vvhat that cursed Pope once ieasted at Atheistically that there are long paines in another life for these that misspend their golden dayes in gracelesse impurities and impieties in this short life these they both make this their short life shorter by their sinnes both as euery sinne wastes the body as it wounds the soule as also in that they prouoke God to cut them off short eyther by his owne hand as hee did Absolon Er Onan and the Sonnes of Heli or else by the sword of the Magistrate And they hasten and prolong their plagues and paines perpetuall They leade their liues in ioy saith Iob Ch. 20. and sodainly they goe downe to Hell Oh they goe like theeues laughing to the Gallowes and like traytors dancing to execution Oh how sodainely is their candle put out Let me speake to such in the conclusion of this Vse in Gods feare let them consider that this life is called a valley of teares here therefore they must sow in teares if they will reape in ioy they must haue a wet Seede-time if they expect a blessed Haruest Let them ponder what Christ saith Blessed are they that mourne Mat. 5. As also Woe be to you that laugh let them thinke what Christ did wept oft laught neuer his Prophets and Apostles seldome or neuer Let them know further that God cals to weeping and mourning and baldnesse and sack-cloath Esay 22. which call they haue not yet answered for behold Ioy and exultation vpbrayding God and brauing his command euen to his face with their hellish Prouerbes as Hang sorrow Cast away care As long liues the merry man as the sory Let vs be merry wee know not how long wee haue to liue like the scoffing Atheists amongst the Iewes Let vs eate and drinke to morrow wee shall dye Oh thou knowest not how long thou hast to liue therefore retort that temptation backe againe to Sathan thus Therefore I will be sorie for my former sinnes I will be if at all soberly and mortifiedly merry therefore I will set my soule in order and the house of my heart in order like Ezekias otherwayes I shall be worse then Achitophel that set his house in order ere hoe hanged himselfe To morrow it may be I shall dye therefore I will not eate and drinke inordinately least I be taken away to hell as was the rich Churle and Baltasser in the midst of my cursed cates and drunken cups I will not any more serue the Diuell and my belly in chambering and wantonnesse in surfetting and drunkennesse but I will put on the Lord Iesus Christ It is now time that I should awake from the sleepe of sinne ere I sleepe in death I will arise vp that Christ may giue mee light Oh alas what fruit haue I had in the vnfruitfull workes of darknesse whereof I am now ashamed Lastly thinke with thy selfe how small cause thou hast of this thy irreligious profanenes carnall securitie and besotting sensualitie Hath a Traueller any cause to be merry when hee is farre out of his way hath few friends nothing to spend stormy weather aboue his head Pyrates lying in waite to rob him night approaching and vncertaine whether euer he get to his iournyes end Thou art in this world a pilgrime and a stranger Heauen is thy country from thence came thy soule thou art out of the way that leades thither thou art in the broad way to hell thou hast few friends God Angels Diuels Man and the Creatures are against thee thou hast little to spend thy good Tallents and stocke of Grace is already gone and spent like the Prodigoes on thy lusts Lukâ— 15. thou hast no moe meanes to helpe thy selfe then the wounded man that trauelled to Ierico that had not two-pence there is a storme ouer thy head Gods wrath hangs ouer thee in a cloud of vengeance Pirates the infernall Spirits lye in waite for thy soule the night of thy death is neare and thou art vncertaine of saluation nay the word excludes thee and such as thou from apprehension of any comfort from that since thou walkest in the shadow of death in the way to damnation Consider againe what occasion of sports and merriments and sensuall sollaces a man can haue in prison in colde irons Did Manlius and Râ—gulus and Musius Scaeâ—olâ— take delight in their prisons and pressures Now here thou art as it were in prison like Ioseph in the stockes like Manasses in fetters and in tribulation the world it selfe is but a prison in respect of Heauens pallace and thou in this prison liuing in securitie like the old Worldlings art enthralled to thine owne lusts and so a slaue to Sathan who plots thy destruction as Achitophel did Dauids Therefore heare counsell and receiue instruction since thou art here in a strange Land like Israel in Babel sit downe by the Riuers of water and weepe hang vp thy Harpes and Instruments vse not carnall company that cause thy carelesse securitie and thy forgetfulnesse of God and thine owne soule remember whence thou art where thou art and whither thou art going make that vse of thy time that Ioseph did of the seauen yeeres of plentie prouide against famine agree with thine aduersary whilst thou art in the way ere thou come before the Iudge as Catâ— counsels to doe something in youth worth thy relation and remembrance in age and as trauellers vse to performe some exploit in their trauels worthy their thoughts and discourse when they come at home so treasure vp those graces in life which may stand thee in stead after life prouide against a rainy day gather now honie from the flowers of vertuous actions into the Hiue of grace worke whilst it is day ere the night come doe good to all whilst thou hast time Gal. 6. waite at all times with Iob vntill thy changing come euen as thou waitest for the times and seasons in Winter for the Spring in the Spring for Summer in Summer for Autumne thou canst not enioy thy sinnes long thou must leaue them or they thee violently therefore breake them off as Daniel counselled Nabuchadnezzar voluntarily by Repentance and Almes-deedes get a certaintie to thy soule conclude something like Ambassadours that goe to forraine Courts and haue but a short abode allotted that may make for thy eternall peace hereafter when thou commest before thy Prince make something certaine here ere thou goest hence in euery thing thou vndertakest thou louest a certaintie if thou iourney thou wouldest rather goe by Land then Sea because more certaine dost thou purchase thou wouldest make sure worke of Lands or Tenements dost thou walke on Ice thou poysest euery foot-step ere thou set thy foote ere thou venter thy body so in euery thing thou wouldest be sure Oh make sure worke for thy soule that as Ezekias
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
were wise euen in this particular oh how should vvee auoid many snares of Sathan that preuailes ouer vs euen by our securitie in this kinde And therefore Quos viu â—ntes blanditijs decipit c. whom hee deceiâ—es by fraud liuing hee deuoures by force dying Oh how should wee be prepared for the second comming of CHRIST if wee had but an eye to the pale Horse and him that sits thereon Apoc. 6.8 Oh that wee had but the wisedome of the Cocke that eating his meate hath euer an eye vpwards to looke at the Eagle or the Hawke Oh that wee as wee looke downewards with the eye of Reason to the things of this life would with the eye of Faith looke vp for the comming of Christ who as hee rose like a Lion is ascended like an Eagle and will descend againe to iudge vs then should wee be fitted with the good Seruant come when he will come to entertaine our Master with ioy Mat. 24.23 But alas woe be to the secure world vvee neither thinke of Iudgement generall nor speciall after death or in death sometimes indeede deede wee can say wee are all mortall but ex vsu magis quam sensu as some pray it is a word rather of custome then feeling wee seeme to be a little more moued when wee follow a Funerall then wee weepe and waile and cry out This is the end of all flesh but as soone as wee are at home the most we doe is a carnall fruitlesse mourning for the dead wee make no spirituall vse of it to dye to any sinne in which as some compares vs wee are like to Swine who when some one in the Heard is bit with a Dogge all flocke about and gruntle but presently it is forgot they fall againe to wallowing and rooting or like little Turkies and Chickens who if the Kite or Buzzard swap and catch one all the rest with their dammes are in an vprore but instantly they fall againe to feeding so when Death that deuouring Dog that rauening Kite that preyes vpon all flesh snatcheth away any of our Friends and Neighbours wee complaine and exclaime of lifes breuitie the worlds vanitie wee mourne and pretend mortification vvee lament and seeme to repent but within few dayes all is drowned in the Leth of Obliuion wee forget Death as Nabuchadnezzar forgot his Dreame wee fall againe to our former sinfull securitie and so wee continue till vvee dye excaecati insoporati impraeparati excecated insoporated vnprepared God reforme this and teach vs as Dauid prayes Psal 38. the number of our dayes and make vs vvise to saluation Besides this Meditation which wee make a part of preparation to the attaining of this peaceable departure other duties are to be adioyned some whereof are to be performed in health some in sicknesse some in the immediate summons of Death it selfe of all which briefely in these subsequent directions First let him that will die in peace liue by Faith Hab. 2.2 let him not content himselfe with an Historicall Faith such as the Diuels haue Iames 2.14 nor with a Ciuill Faith such as mortall men haue and as the Heathens haue nor with an Implicite Generall Faith which the Papists haue euen the Coblers Faith to beleeue as the Romish Church beleeues for alas all these kindes of Faith bring no more peace and comfort to the soule in any extremitie then cold water to a man that is in a sowne And therefore many men are deceiued which thinke they shew themselues exquisite Christians and haue enough to saluation if to their Pastor or others in their sicknesse they can repeate and render their Faith according to Gods Word and the Articles of the Creede with a renunciation of all points of Poperie of Heresies and Superstitions for alas this generall illumination this knowing Faith which onely swimmes in the braine without a particular applying Iustifying Faith which workes by Loue and brings forth the fruits of Prayer Repentance godly Sorrow for sinne Zeale Sanctification new Obedience c. neuer heates the heart nor comforts the conscience nor hath the answere of any sound peace from God Oh therefore labour for a Iustifying sauing Faith for a speciall and an applying Faith such as Paul preacht to the conuert Iaylor Acts 16.31 Phillip to the baptized Eunuch Acts 8.37 such a Faith as is commended in the auncient Patriarkes and Primitiue Worthies Hebrewes the eleauenth Chapter such as CHRIST commended in the Centurion Mat. 8.10 and the Canaanitish woman Mat. 15.28 such as Thomas had after his incredulitie calling Christ his Lord and his God Iohn 20.28 such as Paul had when hee profest that he liued euen by Faith in Iesus is Christ Gal. 2.20 such as Simeon here had Oh get Christ into thy heart by Faith as this good old man had him in his Armes and in his heart and thy death shall be peaceable like his Secondly if thou wilst die in peace repent speedily of thy fore-past and present sinnes for sinne hinders all true peace There is no peace to the wicked saith my God twise for surenesse in expresse words Esay 48. verse 22. so Chap. 57.21 Iniquitie makes a diuision and seperation from God Esay 59.2 euen in life much more in death for then the soules of the wicked goe to Hell Psal 9.16 much more in Iudgement Mat. 7 23. Where there it plaine and palpable whoredome discouered there can be no peace betwixt man and wife all sinne is whoredome and sinners are called Adulterers and Adultresses Iames 4. verse 4. they are spiritually and corporally polluted by the Flesh the World the Diuell for which cause rebellious Israel and Iudah are compared to Whores and Harlots Ier. 3. v. 8.9 c. Now if any wicked soule should aske with a desire of resolution as the two Messengers of Iehoram and as Iehoram himselfe asked Iehu Is it peace Is it peace 2 King 9.18.19 Is there peace or shall there be peace betwixt God and my soule I resolue him roughly from God as Iehu did Iehoram verse 22. What peace What hast thou to doe with peace since thou wantest Grace the inseparable companion of Peace 2 Tim. 1.2 What hast thou to doe with peace whilst the whoredomes of thy Mother Iezabel and her witchcrafts are great in number whilst the pollutions of that whorish Iezabel thy vncleane soule are daily increased whilst thy Treasons and Rebellions against thy God which as Samuel tels Saul are like the sinne of witchcraft 1 Sam. 15.23 are with an obdurate and obstinate heart continued Was there any peace to Absolon though a Sonne when hee was a Traytor against his Father Can there be any to thee not a Sonne of God but a slaue of Sathan rebelling against the Father of Spirits Had Zimri peace saith Iezabel to Iehu that slew his Master 2 Kings 9.31 Zimri was a Traytor and slew Elah as hee was drinking till hee was drunke in the house of Arza his Steward an vsuall end for drunkards
1 Kings 16.9.10 Iezabel argues well Can Traitors haue peace looke to it Iehu thou art a Traytor against Ahab sure Traytors seldome or neuer dye in peace Witnesse Absolon Sheba Adoniah our English Traytors Romanized Semenaries treacherous Conspirators Lopus Squire Titchburne Babington Parry c. our late Powder-plotting Pioners the French Rauillack millions moe which being like Ioab men of bloud haue come to their ends as is said of Tyrants cum caede sanguine with bloud and slaughter Oh then how canst thou a worme of the earth a wretched man because a vvicked man liuing in treasonable sinnes with a heart as hard as the neather-Milstone rebelling against so great so glorious so potent so powerfull a God once hope that euer thy gray haires shall come to the graue in peace or that thy soule after her flitting shall rest in Abrahams bosome the place of peace Can a man haue peace in Rome and be opposed against the Pope the vsurping Herod that supposed earthly God as his flattering Parasites call him oh then canst thou dust and ashes be opposed on earth against the mightie Iehouah the God of heauen Christ that opened the eyes of the blinde open thine eyes to see and thy heart to beleeue as hee did Lydia's Acts 16.14 and giue thee at last a resolution to breake off thy sinnes by repentance Dan. 4.84 the enemies of thy peace least God breake thee like a Potters vessell and teare thee in pieces whilst there is none to deliuer thee Psal 50.22 Oh sue for pardon for thy sinnes seeke for peace to him which is the Prince of peace Esay 9.6 seeke for peace by him and his merits which was ordained to be thy peace and to worke thy reconciliation Câ—l 1.20 so thou shalt shut vp the last period of thy life vvith inward peace and goe to keepe an eternall Sabbath with him that is the God of peace Thirdly that thou maist die peaceably invre thy selfe to dye daily and that after this manner First euery day mortifie some sinne nip some Serpent in the head crucifie euery day some corruption set vpon thy lesser sinnes and so get ground of thy greater sinnes as in particular leaue thy dangerous and damnable custome of swearing and blaspheming by these degrees first breake off thy Ciuill Oathes as in swearing by thy Faith Troth Christendome c. Secondly then set vpon thy Ridiculous and Childish Oathes as by Fay Fakins Trokins Bodikins Slid Sounds Cocke and Pye with the like whereby thou seekest to mocke and deceiue God who will not be mocked Gal. 6. Thirdly then invre thy selfe to leaue thy Superstitious Oathes as by the Masse Rood Crosse by our Lady and by Popish Saints c. Fourthly so proceede against thy Heathenish and Idolatrous Oathes in swearing by the Creatures as Laban and Iezabel by their Idols Gen. 31.53 1 Kings 19 verse 2. as by men by S. Peter and by S. Iohn c. by the Heauens the Earth by Fire Sunne the Light Meate Drinke Money c. or by the parts of thy body as Hands or the like or by thy Soule all condemned Mat. 5. ver 34. Iames 5.12 And so with a courage set vpon thy impious horrible fearefull damnable blasphemous Oathes as by the Lord by God the eternall God by Christ by Iesus and such like or by the parts and adiuncts of Christ by tearing his Humanitie as the Iewes did his body by diuiding him as the Souldiers did his garments Mat. 27.35 in blasphemie by his Death Passion Life Soule Bloud Flesh Heart Wounds Bones Sides Guts Armes Foote Nayles c. of all which I tremble and quake to thinke write and speake though thou makest no more scruple of such Hell-bred Oathes then of thy ordinary words so deale with all other sinnes of which thy soule is as full as a Serpent is full of venome and a Toade of poyson Crucifie them by degrees and dye to them daily else thou dyest for euer if thou dye 〈◊〉 in them By this course thou shalt take away the sting of Death which is Sinne for the strength of Death is Sinne 1 Cor. 15. euen as the strength of Sampson laid in his hayre Iudg. 16.17 which sinne when it is subdued Death it selfe is as easily conquered as weakened Sampson was by the Philistines verse 21. yea it can doe thee no more harme then a Dragon Viper or angry Waspe which haue lost their stings Secondly dye daily to the world loue it not nor the things of it that so thou maist more happily dye out of the world and more hopefully entertaine thoughts of a better world And in this case doe as Runners vse who oft runne ouer the Race before they runne for the Wager that so they may be better invred and acquainted when they come to try their abilitie or as is said of Belney the Martyr that being to suffer by fire many dayes before he would hold his hand a pretty while in the flame so to prepare himselfe to sustaine the paines of Martyrdome which he was to vnder-goe Thirdly dye daily by invring thy selfe to take Crosses and Afflictions patiently as sickenesses in body troubles in minde losse of goods of friends and of good name c. which indeede are little deaths euen pettie deaths not onely Prologues of death but Preparatiues to death for which cause GOD sends them to his children more then to the wicked euen to weane them from the world and prepare them for death as the Nurse weanes the Childe from the Teate by doing bitter Aloes vpon it and sure he that beares Crosses most patiently is well prepared to dye peaceably as appeares by S. Paul 1 Cor. 15.31 who by making good vse of afflictions dyed daily it holding commonly that Mors post crucem minor est Death is lesse dolorous after the crosse Fourthly pray seriously for a peaceable departure it is confirmed by examples of all ages and experience of all Gods Seruants that hee that prayes well speedes well Iacob and Abrahams Seruant had Gods blessings vpon their Iourneyes as an effect of their Prayers Gen. 24. Gen. 27. Thou shalt finde Gods presence euen in that houre of the last iourneying of thy soule from her earthly Mansion to her heauenly Country if thou pray for this grace particularly and effectually therefore as thou oughtest to pray continually for other things so euen in health and prosperitie pray frequently and feruently 1. That God would make this backeward repugnant and nilling nature of thine willing to her dissolution 2. Prepare thy vnprepared soule 3. Subdue thy corruptions 4. Purge out the drosse of thy sinnes 5. Giue the patience to kisse his correcting Rod when hee whips by sicknesse or diseases 6. Succour thee in thy last and greatest conflict 7. Support thy weaknes 8. Aide thee against Sathans force and fraud 9. Strengthen thy Faith 10. Renew thy decayed graces 11. Giue thee the power and comfort of his owne Spirit 12. Not