his heauenly CANAAN NVMB. 27.1.2.3.4 And Zelophehad the Sonne of Hepher had no Sonnes but Daughters CHAP. I. The case of the inheritance of Daughters propounded Sect. 1. BEcause this case of the Daughters of Zelophehad is extraordinary and not obuious in the Scriptures besides in any the like example it will not be amisse lying in the fore-front of the Chapter bordering vpon that of Moses his warning to dye since it concernes a subiect not vsuall the title of the Womans Inheritance to touch it in some perticulars and the rather because it was the last case that Moses adiudged immediately before that the Lord himselfe sentenced and adiudged him to dye In which though there be many things worthy our exact dilating and vrging both pleasing and profitable as would appeare in the opening and applying of this Scripture yet I choose rather from the warrant and writings of an excellent Light in our Church B. B. according to his Method to commend vnto you these Notes and Obseruations Note 1 Here then first note how carefull these Daughters are of a place among the people of God in the Earthly Canaan which was a type of the Heauenly Expostulat Ought not all wee to be as carefull for that Heauenly yes and more carefull so no doubt are Gods Children when their eyes be opened and by name Women for although many are busied about attyres and vaine shewes to make them pleasing vnto men yet others doe seeke by all meanes for that eternall rest and how to be pleasing vnto God which is the onely good and perfect way Fauour is deceitfull and beautie is vanitie but a woman that feareth the Lord she shall be praised Prou. 3.30 Sect. 2. How cases are wisely to be carried before the Magistrate OBserue how these Daughters goe not vp Note 2 and downe from Tent to Tent from one to another tatling and pratling murmuring and complaining but directly they goe to the Magistrate and there exhibite their desire waiting for reliefe and order from him so should all men doe not marring a good cause with ill handling Being come to him see how modestly and womanly they propound their matter without any vnfitting words of choler or anger or any vnseemely behauiour any way see againe how vvisely they preuent an obiection that might haue beene made of their Father that happily he was one of those Rebels that tooke part with Corah Dathan and Abiram and so perished No say they our Father dyed in the Wildernesse and he was not among the assembly of them that were assembled against the Lord in the Companie of Corah but dyed in his sinne that is as all sinners must for death is the reward of sinne c. Rom. 6.21 Where you may see what a comfort what a credit and glory honest Parents be to their Children they leaue a good name behinde them which makes their children bold to speak of them when others must hang their heads and blush eyther to mention them themselues or to heare them spoken of by others A great motiue to all Parents euen for this cause to be carefull of their carriage Sect. 3. The true rule of iudging cases Consultation with God FOr the iudgement and resolution of this request it is said in the 5. vers Then Moses brought their cause before the Lord. And the Lord spake vnto Moses saying The daughters of Zelophehad speake right c. Before you see that the cause was brought before Moses and Eliazer and all the Princes such a coniunction there was of the ciuill Magistrates and Ecclesiasticall Ministers together in hearing of causes which continueth euer since as appeareth in good records of Antiquitie But neyther Moses nor Aaron spake till they had receiued resolution from God Note 3 and vnderstood his will In like manner should it be still with all Iudges first to know and vnderstand and then to iudge wherein the Lord still is ayding and directing although not by speaking as to Moses yet by his Spirit of wisedome and vnderstanding of counsell and knowledge men vsing the meanes as they ought of learning and prayer Be wise ye Kings Psal 2.10 and he learned yee that are Iudges of the earth For Prayer if any lacke wisedome Iames 1.5 let him aske it of God as Salomon did which giueth to all men liberally and reprocheth no man 1 King 3.6 7. and it shall be giuen him c. Another vse againe men may well make Note 4 here euen a caueat for Plaintiffes and Defendants to haue but such causes as if they be brought before GOD may be approued as this was of the Daughters of Zelophehad but alacke should the most of our suites and controuersies in these dayes be brought to this touch and tryall how impious how hatefull how vile would they appeare The all-holy God is offended with our braules much more with our wicked paines costs and charges to effect the madnesse and malice of our Hell-heated harts in bringing to passe our diuellish designes and pestilent plots against our Brethren that I may say nothing of them that pleade them to the vttermost of their wit and cunning daubing them ouer with humane Eloquence and painting them out with filed and flowing words against their owne consciences and that knowledge which they haue both in the Lawes of God and man Is it not a grieuous fault to iustifie a wicked man or to condemne an Innocent man and is it not so in causes Doth God pronounce a woe against the one and is hee not wroth with the other Well for this cause if it were nothing else there must needes be a generall Iudgement that those things may be pleaded and iudged before the Lord which are wrongfully pleaded and adiudged here Well God giue eyes and feeling I say no more Sect. 4. The case adiudged and spiritually applyed GOds answere you see now following first perticular in regard of these women The Daughters of Zelophehad spake right Verse 7. thou shalt giue them a possession to inherit amongst their Fathers Brethren and shalt turne the inheritance of their Father vnto them Then generally for a Law to others Ver. 8. c. If any man dye and haue no Sonne then yee shall turne his inheritance vnto his Daughter and if hee haue no Daughter yee shall giue his Inheritance vnto his Brethren and if hee haue no Brethren yee shall giue his Inheritance vnto his Fathers Brethren And if his Father haue no Brethren yee shall giue his Inheritance vnto his next Kinsman of his Family and hee shall possesse it and this shall be vnto the Children of Israel a Law of Iudgement or an Ordinance to Iudge by as the Lord hath commanded MOSES In which gracious Answere these things may serue for our vse First we may note that God reiected not Note 5 these women from hauing a place in his earthly Canaan because so earnestly they sought and desired it and thereby wee may gather comfort
strength of sinne is the Law But thankes be vnto God which hath given vs victory through our Lord Iesus Christ Mors Christs mors mortis meae The death of Christ is the death of my death Osee 13.14 saith Bernard O Death I will be thy Death saith hee by the Prophet And Hierome vpon it Illius morte tu mortuaes 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 A Fourth cause making men willing without Note 4 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 Ezech. 37.1 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 grown 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 flehsh 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 and exceeding great armie Such another excellent place is that in the Apocalypse Reue. 20.11 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 neuer 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 Luk. 34.32 c. Dixerunt tactis corpreibus c. They said saith Tertullian of aucient 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 care 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 we are 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 and 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
wouldest haue my whole loue thy selfe Lord take it all thou shalt haue it thou art worthy of it it is too little for thee 20 Lastly thinke with thy selfe that if those whom thou bewaylest were sensible and capable of thy immoderatenes in this kinde as they are not they would say vnto thee as God said to m Ier. 31.16 Rachell and Christ to n Luke 8.59 Iairus and to the o Luke 7.13 Widdow of Nain lamenting their Children Weepe not nay as hee said to the bewaylers of his Passion p Luke 23.28 Weepe not for mee but weepe for your selues I am well your case is worse I haue conquered you are still fighting I am in the Hauen you are fluctuate on the Sea and therefore as it would be a meanes to restraine the Papists Idolatrie in praying to Saints and Angels if they had but eyes to see how they inforce vpon them this Idolatrous worship which themselues haue q Acts 14. v. 12.13.14.15 Apoc. 19.10 Reu. 14.7 Acts 10.25.26 prohibited and directed vnto God so leaue thy sorrowing till thou consider how little notice they take of it how little they desire it or delight in it for whom thou sorrowest being to no more purpose then to pray to the dead or for the dead which is grosse Superstition This made euen Ennius 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 iudgement and direct thy practise that it is lawfull to deplore the departure of the dead as the r Gen. 50. v. 3. v. 10. Aegyptians lamented Iacob seauentie dayes and his Children seauen dayes as s Gen. 23.2 Abraham mourned for Sarah the t Deut. 34 8 Israelites for Moses for u Numb 20.29 Aaron for x 2 Chron. 35.24 Iosias for y 1 Sam. 25 1. Samuel z 2 Sam. 18.33 Dauid for Absolon for a 2 Sam. 1.11.12 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 as 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 b Numb 16 33. Corah and Dathan and c Acts 1.25 Iudas and d 2 Sam. 18 33. 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 not 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 a Exod. 7. Exod. 8. Pharaoh and the Aegyptians and the b 1 Sam 5.9 Philistines c. and cast c Esay 38. 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 Eph. 2.4 Exod. 34.6 Ioel 2.13 Ionas 4.2 Heb. 12.7 1 Cor. 10. 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 d Ioh. 5.14 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
worlds wildernesse and Desart of sinne for all the sinnes of the sonnes of men who can but mourne with the holy Saints in former times for all the abhominations of the Citie Ezek. 9 4. Whose heart is not vexed with Lots for the vncleane conuersation of millions amongst vs vvhose workes of darkenesse in these dayes of light shall iustifie the Sodomites in iudgement 2 Pet. 2.7.8 who cryes not Woe is me with Dauid that is constrained to liue here in Meseck and to dwell in the tents of Kedar Who prayes not with Samuel for a sinfull people 1 Sam. 12.23 Whose soule is not wounded with the sinnes of the times that breake out in such abundance Who could not be content to be free from the smell stinckes and infection of them What comfort is there to haue any conuerse or commerse with such more then with bruit Beasts and wicked Spirits that commit such sinnes as Intemperance and Luxurie and Drunkennesse which beasts and Diuels commit not Now ponder well Deaths lenitie in this corasiue Death stops thine eares from hearing the Blasphemies of the multitude wherewith they blaspheme Psal 31.15 Death hoodwinckes thine eyes from beholding such vaine and filthy obiects as made the Heathen Democritus plucke out his eyes that hee might not behold Death chaines thy tongue from talking with or talking of such obsceane subiects Death Gods Messenger pluckes thee away Gen. 19.16 22.23 as the Angell did Lot out of the Sodoâ—e of this world and carries thee to Zoar a Citie of refuge the new and true Ierusalem from whence thou shalt come againe with thy Sauiour in the clouds to see these wicked ones cast into burnings Mat. 25.41 but neuer to heare them more blaspheming from vvhich Iudgement thy soule shall returne to heauen againe with her old companion the body now awakened out of the dust and glorified where thou shalt alwayes after to eternitie heare the Quires and Melodies of Angels and heauenly Spirits carrolling out their new Songs and Haleluiahs to the glory of the Lambe Apoc. 5.9 10 As Death frees thee from the conuersation so from the corruptions of wicked men 10 It frees thee from corrupting by the vvicked which as it is not the least safetie so it should not be the least ioy and tranquillitie to a Christian and the rather because the danger of infection by them is here so imminent as fearefull If any thinke himselfe safe and sound and on a sure ground in this kinde as too many are too bold let him know that it is as safe for sound Apples to lye amongst the rotten for sound Sheepe to feede amongst the scabbed for cleare eyes to looke earnestly on those that haue sore eyes for a healthfull body to conuerse with the infected in the Pest-house as for thee to liue and conuerse with the wicked and not to learne wickednesse with the froward without frowardnesse nay it is as easie to touch pitch and not be defiled the experience of Gods Saints leaue it recorded that when the Saints are amongst sinners first eyther by Imitation of them secondly or compulsion by them thirdly being brought into straites by their wiles fourthly by their temptations and seductions fiftly in extremities amongst them sixtly by the ouer-swaying of their owne humane passions or by some such meanes they are infected with them these things occasioned Ioseph to sweare by the life of Pharaoh Gen. 42.15 amongst the Aegyptians Abraham twise to vse simulation Gen. 12. Gen. 20. dissimulation or acquiuocation in two prophane Courts Dauid to faine madnesse in the Court of Achish 1 Sam. 21.13 Peter to deny his Master amongst the high Priests Seruants Mat. 26.74 the true Prophet to cate bread with the false Prophet 1 Kings 13.15.16 the Children of Israel to commit Adultery and Idolatry with the Daughters of Moab Numb 25. All these haue failed or fallen for company as one breach brings downe another amongst wicked men which is thy case now and hath beene Now Death deliuers thee from euer conuersing much more from corrupting by wicked men 11 It secures thee from the malice of the mightie 11 Let another of Deaths commodities comfort thee in that it very much doth priuiledge thee from the madnesse and malice of the maleuolent Monsters of the vvorld thou art now secure from the pushing hornes of the Buls of Bashan from the sword of iniustice from the arme of tyranny Though mad Saul send for deuour Dauid to kill him in his sickenesse 1 Sam. 14.15 yet none can harme the body of a dead man first it may by kept vnburied for a time as great Alexanders was secondly arrested for debt into which a good Christian may fall in life 2 Kin. 4.1 thirdly be wounded and mangled as Hectors was by the Grecians liuing Hares may leape ouer a dead Lyon fourthly digged vp againe as Pope Formosus body was by Stephanus his successor and as Bucers was by the Papists an act more befitting Swine then men yet it cannot be hurt or harmed because it is insensible of paine and therefore neede not feare Phalaris his Bull nor the Persecutors wilde beasts nor the Papists fire and Fagot and burning chamber nor the most exquisite tortures of the greatest Tyrants for thy spirit it returnes to the Father of spirits thy soule to God that gaue it euen as the beames of the Sunne reflect vpward againe towards the Sunne from whence they came 12 Besides thy good name 13 It cleares thy good name that especially is cleared by death for wee oftentimes see that by the aemulation of aequals the enuy of inferiours the harred of superiours and the wickednesse that is in the hearts of all good men in their life time by Gods permission for causes best knowne some secret some reuealed Iames. 3.6 haue beene vvondrously abased and abused censured calumniated and scorched by the malicious and maleuolent tongues of such ai haue beene set on fire by Hell oftentimes to the very eclipsing of their good name for a time being poysoned and besmeared with their Aspish venome Psal 31.20 vvhose good names it pleaseth God to restore againe vnto them at or after the houre of death making the lustre and splendor of their graces then to breake out like the light at the noone-day Esay 58.8 dispersing all the clouds of scandall which haue in their vapours ascended from the foggie and filthy Quagmires and Marrish of ignorance and Malice Who eyther denies or doubts of this may see it in the Glasse of the Word and obserue it in the experience of other ages and our owne What oppositions had Moses the meekest man on earth Iohn 1.2 Heb. 3.2 Deut. 34.10 11 the faithfull Seruant of GOD in his life time in the place of his Magistracy amongst a rebellious people though hee discharged the greatest function that euer was committed to any meere man the best that euer any did that was but flesh and bloud Num. 11.1 Psal 78. Num.
the turning out of seruice the frowne of a great man the brawling of a Wife the miscarrying of some or the charge of many children the ouer-throw in a suite at Law the reiection of a suite in Loue to omit weightier matters distresse of minde distraction of hart rage of conscience despaire of mercy c. euen these are arguments sufficient and efficient to in the Diuels Diuinitie whereby he pleades and preuailes with such whom the Lord hath left to him and to themselues to make their owne hands their owne executioners which particular sinne if there were no moe in man though it be accompanyed with Legions as it strengtheneth my faith in those first poynts in all Christian Catechismes See Vrsiâ—s and Bastingius Catechismes in principio of mans misery whose nature being viciated and adulterate in the fall of Adam is now growne monstrous and outragious both in the quantitie and qualitie of sinne so it confirmes my hope in Christs second comming concerning the propniqiutie and nearenesse of the last expected day of the worlds dissolution seeing not onely Iniquitie doth abound and Sinne Sathans daughter is more fruitfull then euer euen in monstrous births but the Diuell the Father rageth Lion-like and like Iehu marcheth against man more vehemently with redoubled force and fury knowing that his time to rauen in is but short These premisses pondered Vse 2 because Sathan is as wilie as euer hee was as powerfull as potent as politique more malicious as thou art more weake then those which hee hath assaulted and vanquished in this kinde for Saul and Iudas in all outward respects were in all probabilitie stronger then thou as thy nature as wicked as theirs for all branches that come from Adams stocke are naturally corrupted and as it is most likely that thou shalt be tempted by this Serpent euen to this very sinne of letting out thine owne bloud which like other sinnes is in thine owne power for what man amongst many can say that he hath not had many thoughts and motions iniected and darted into his heart by Sathan for to perpetrate this sinne So in Gods feare let euery Christian arme himselfe against it euen with a constant resolution like good Iob by whom Saint Iames patternes vs to trust in GOD though hee kill him to fall rather into the hands of God with Dauid 2 Sam. 24.14 then to fall vpon his owne sword vvith Saul 1 Sam. 31.4 1 Sam. 26.9.10 Discusse Dauids prohibiting argument when he was prouoked to kill Saul Shall I lay mine hand saith hee vpon the Lords Annointed Surely no The Lords hand shall be vpon him not mine hee shall stay his day Thou as a Christian art the Lords Annointed what euer Sathan importune the worlds crosses occasionedly vrge yet lay not thine hand vpon the Lords Annoynted it is more vnlawfull for thee to slay thy selfe then for Dauid to kill apostate Saul stay thy day wayte the Lords leasure in rest and confidence shall be thy strength GOD will relieue thee in the crosse Zach. 12.10 or release thee from the crosse Labour for the Spirit of Grace against the impatiencie of Nature and the Spirit of Prayer against Sathans Temptations and the Spirit of Patience against the worlds crosses learne out of Epictetus his Schoole sustinendo abstinendo by abstaining from the euill of sinne by sustaining any crosse the scourge of sinne not to mutter against thy Creator not to marre his Image in thee his chiefe creature Lastly that thou maist preuent this sinne it selfe as a point of instruction neyther vnpleasing nor vnprofitable I thinke good to acquaint thee with the causes at least the occasions of this sinne of Selfe-murther so farre as I can gather them Historically as matter of fact euen from the very Heathens from whose Candles wee must borrow a little light to see into this poynt that so as is the Maxime both of Philosophie and Physicke sublata causa tollitur effectus the cause being remoued the effect may cease The first and chiefe cause of this crimson sinne of Selfe-murther Vse 3. Of Instruction besides the Diuell tempting and triumphing ouer his conquered vassals is rage of conscience for some haue beene so stung with Hellish furies as vvas Nero after hee had murthered his Mother Agrippina Matricidâ— Nero proprij vim pertulit ensis Auson slaine his Brother his Friends his Masters as Suetonius reports that they haue constrainedly attempted the quenching of this fire with the effusion of their owne bloud chiefely when there is ioyned with it despayre of mercy as in Pilate whom Gregory Turonensis relates to haue killed himselfe after hee had condemned Christ The like whereof Iosephus records of Herod after hee had butchered his three Sonnes In nutricia Alexander Aristobulus and Antipater The Scriptures instance in Saul after his Apostacie from God and in Iudas after he had betrayed CHRIST c. 2 Others some haue beene ouercome by madnesse or Frenzies as Lucretius that Philosophicall Poet about the forty yeere of his age Statius lib. 12. Thebaidos saith Politian Hercules that burnt himselfe being madded with his inchanted shirt that was dipt in the bloud of the Centaure Aiax Ouid. lib. 13. Met. that died inraged when Achilles armor was adiudged from him to Vlisses to which are to be added such as being surprised vvith passions of loue or hatred oppressed vvith Melancholy ouer-heated in their spirits by studie or the like haue beene madded and so murthered 3 Others haue killed themselues in the violencie of their diseases Polit. ibid. Martial lib. 1. as Silius the Poet Festus the friend of Domitian Iâ—dignas premeret pestis quum rabida fauces c. Messula Coruinus the Orator that by reason of an vlcer in his mouth pined himselfe to death as Celius testifies 4 Others in pride of heart and discontent as Homer because hee could not resolue the riddle of the Fishermen Aristotle because hee could not finde out the reason of the frequent ebbing and flowing of Euripus So Brotheus that burnt himselfe because he was deformed 5 Others to preuent the luxurious desires and designes of Lechers Ouid. in Ibin and to preserue their owne chastitie as Sophronia that Christian Lucrece as Eusebius cals her that by killing her selfe freed her chastitie from the continuall assaults of Decius Damocles the beautifull Boy that escaped the Sodomie of Demetrius by Selfe-drowning 6 Others being ashamed to liue haue not beene ashamed by selfe inflicted death to depriue themselues of life as chaste Lucrece after she was defiled by proud Tarquin whose death not onely Claudian Stroza Sabellicus Lib. 1. in Eutrop. Lib. 1. Erâ—tic and many of the Heathen bewayle but euen some Christians speake and write of it vvith remorse So Cornelius Gallus that excellent Poet Virgils friend that for shame killed himselfe being accused and it seemes guiltie of misdemeanours in his gouernment being President of Aegypt saith Ammianus Lib. 17. rerum gestarum or
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 Hor. in Epodâ— 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 Acts 26.18 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 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 Salomon no doubt touched in conscience for the sinnes with which his soule was soiled Lastly let vs take heede of Cains 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 fitienteus Augustine there is a fountaine of Grace and a Well of the water of life Mat. 5.6 Mat. 11.28 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 Omnia appetunt bonum Immo malum sub specie boni 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 as 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 Aret. in locum Bernardin de sena art 3. cap. 4 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 * Mat. 25.29 Tom. vlt. ser 13. art 3. 4. Tom. vlt. ser 18. 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 Iob 15.32 that the sinfull man shall die ere hee accomplish his dayes and that his hand shall be