godly haue a taste of Heauen here enioyed hereafter 253 God blesseth the wicked oft for his seruants sakes 255 God deliuers his seruants from generall iudgements sixe wayes 257 God and Sathan cannot be serued together 258 The case of Sathans captiues opened 259 Seauen Reasons why the godly must dye as well as the wicked 263 Tenne sins that haue prouoked the Lord to sweepe away the wicked 268 That all must dye exemplified and amplified by many instances 269 The deaths of the worlds Worthies of all sorts epitomized 274 Fiue naturall causes of death 282 Death is as inexorable as vnresistible with his Trophies ouer all 283 We must not too much loue this life which we must shortly leaue 287 Those that loue life must hate Sinne the cause of death 289 Death onely makes the Prince and the poore man equall 291 Deaths effect in equalizing all illustrated by fit similies 296 Sixe Reasons further shewing the necessitie of dying 299 How euen in liuing wee dye and are dead in part 301 By how many meanes we dye 304 Diuers examples of seuerall sorts of deaths violent and naturall 305 Some cut off in the midst of their lawlesse lusts 309 Our dayes abbreuiated in respect of the long liues of the Patriarkes 316 Foure causes of the long continuation of things 318 Because our life is short we must spend it well 319 Our many sinnes to be mourned for and why 320 The practise of Epicures and profane men reproued and threatned 321 How wee must sow in teares in this short seed-time 323 Further vse to be made of our short time 325 Our life is laborious and miserable euery calling hauing his crosse 328 No place priuiledged from foure things 1. Sathan tempting 2. The hearts wandring 3. Ill tongues biting 4. The world crossing 330 Examples of humane calamities 331 Twelue meanes to get that peace with God which the world wants 334 The vanitie of life with all the things in life truely discouered 336 The world truly described by eleauen similies 340 How Christ in his practise crossed all the worlds proceedings 342 The benefits of death to a Christian vnder the Crosse 343 God oft cats away the best soonest 345 How death is fearefull and not fearefull 347 Death is onely a departure out of life not a finall destroyer 348 Eight Arguments prouing the Resurrection of our bodies 351 Illustrations from Nature that our bodies shall rise 352 Foure Reasons besides from the Word 354 The Christians comfort in the consideration of our Resurrection 355.356 That wee may rise ioyfully we must liue holily in tenne particulars 359 Tenne Arguments to proue the soules immortality 362 Seauen moe from the Word 364 Death vnmasked what it is to the godly 365 Reproofe of those that respect the body more then the soule 367 The seruants of God alwayes dye in peace 369 The godly oft haue their desires at before and in their deaths 372 The very last words recorded which the Saints vttered in their death beds 374 How great men haue liued and dyed good men 377 Reasons why the godly depart in peace 379 Nine Obiections answered that seeme to contradict the peaceable departure of the Saints 380 Nine Reasons that his death may be good that dyes of the Plague 384 How selfe-murther doth not alwayes imply a wretched death 387 Hee that would dye well must liue well 389 The fearefull ends of wicked persecutors in euery age 391 An ill life the vsuall Prologue to a Tragicall death 395 None can repent when he will 397 The Word layes downe a way to a blessed death 402 Death is certaine yet vncertaine 403 The paines of Hell without remission or redemption 405 Repentance is not to be deferred till death 406 The danger of deferring discouered 408 The Theefes Repentance vpon the Crosse examined 412 Sixe effects of Deaths meditation 417 The life of Faith brings dying Peace 429 Repentance the meanes of peace with God 430 How to dye daily three wayes 433 How to leaue the damnable custome of Swearing 434 Eighteene things to be prayed for that death may be prosperous 437 A good conscience in life brings peace in death 442 Sixe causes of sickenesse besides sinne 445 With fiue duties to be done in sickenesse 446 The sicke man must send for a Minister before the Physitian and carnall friends 451 The necessitie and lawfull vse of Physicke proued and vrged 455 Rules obseruable in the vse of Physicke 457 Against seeking to Witches and Charmers in sickenesse 459 Reconciliation and Restitution vrged 461 Fiue Reasons why a sicke man must make his Will 465 Foure Rules in making all Wills 466 A Christian carriage prescribed in the houre of death 468 Twenty seuerall Comforts in the death of friends 1 Because God takes them away 470 2 The Saints haue beene patient spectators of the deaths of their deare friends 471 3 If he dyed in the faith of Christ he is translated from this life to a better 472 4 He is blessed being dead in the Lord. ibid. 5 Hee is returned home to his Fathers house ibid. 6 He is inseperably vnited vnto God the chiefest good 473 7 He is marryed vnto his Bridegroome Christ ibid. 8 His warfare is now at an end ibid. 9 Being here a pilgrime hee is returned into his owne Country 474 10 Thou hast not lost but left him ibid. 11 He shall be restored vnto thee againe at the Resurrection ibid. 12 Ere long thou shalt goe vnto him 475 13 His better part is yet liuing ibid. 14 His estate is bettered by death ibid. 15 Thou sorrowest for that could not be preuented 476 16 Thou hast many companions in thy sorrow ibid. 17 Thy impatient sorrow hurts thy selfe 477 18 Thy extreame sorrow is as fruitles as faithlesse ibid. 19 The Lord thy best friend is still liuing ibid. 20 They are insensible of thy sorrow 479 Twenty Cordials against the crosse of sicknes 482 And Meditations how to beare the intollerable burthen thereof 499 Eight seuerall Consolations against the vnkindnes of mercilesse Friends 500 1 Thy case is not singular but ordinary ibid. 2 The Saints haue had the same measure 501 3 Christ himselfe was maliced of his owne brethren ibid. 4 There hath beene hatred amongst the nearest friends by nature ibid. 5 Though thy friends forsake thee yet God careth for thee 502 6 As thy friends are vnkinde to thee so thou hast beene vnthankefull to God ibid. 7 God hath elected thee though man reiect thee 503 8 Though thou canst not see thy friends here with comfort yet ere long thou shalt see God as hee is ibid. Thirteene Preparatiues against Pouertie 504 1 It is the prouidence of God that thou shouldest be poore 504 2 Thy crosse is not singular 505 3 Pouertie is no token of Gods displeasure ibid. 4 A little with the feare of God is better then great riches of the vngodly 507 5 As well Pouertie as Riches fals out to the best to them that feare God ibid. 6 The Lord
so the body shall be re-vnited to it againe participating with it in glory vnspeakeable and euerlasting Therefore mourne not excessiuely for him like the Gentiles the Epicures and Sadduces that haue no hope of the Resurrection 12 Though hee cannot come to thee as the dead Diues desired Luk 16.24 yet ere long thou shalt goe to him as Dauid said of his deceased Childe yea thou shalt in all probabilitie know him againe in thy Glorification as Adam knew Eue in the Creation and as Peter knew Moses and Elias in Christs Transfiguration Therefore haue patience for his absence till you meete againe to your more mutuall comfort as Iacob met with Ioseph in a better place 13 His better part is yet liuing his soule is immortall Iohn 11.25.26 onely the Cage of the body is broken and the soule like a Bird hath taken vvings and is at rest 14 His estate is now bettered and farre more blessed then it was of a Bond-man being made a Free-man Freed by Death First from Sinne Rom. 6.7 to which here hee was solde as Ioseph was solde to the Ishmaelites Secondly hee is freed from the miseries of this life the punishments of Sinne as from a prison by this Goale-deliuery Death his paines in this life concluding in the pleasures of the next Thirdly hee is free from the Gunne-shot of the world and from those euils which are fore-told in the last times Mat. 24. Luke 21.25.26 1 Tim. 4.1.2 2 Tim. 3.1 ad 9. Chap. 4. ver 3.4 2 Pet. 2.1.2.3 Fourthly from the vanitie vnder which all the Creatures groane Rom. 8.20.21.22 Fiftly besides hee is with Tryumph and honour recalled from exile and banishment as was once Themistocles amongst the Athenians and Iphtah amongst the Israelites to receiue dignities in his owne Country from whence his soule came Now are any Parents sorie when their Children of Bond men are infranchized of Prentises are made Freemen Is any man grieued that his distressed and disgraced friend is recalled home from Banishment and that by the King himselfe Now this is thy case if thou take paines to apply it 15 In thy exceeding sorrow thou laments what could not be preuented for hee vvas one of the Sonnes of Adam therefore borne to dye hee could not escape the stroke as the Swallow by flying For the God of Nature now confirmes the Principles of Nature that whatsoeuer hath motion by generation must haue a cessation from motion by corruption 16 Thy case is not alone but thou hast millions and thousands both in the Christian and Heathenish world sayling at this instant all along with thee in the Sea of sorrow driuen with the windes of their owne sighes and sobs for the like or greater crosses then thine bewayling publike and priuate calamities Therefore if companions in griefe as the phrase is mitigate griefe then let societie asswage thy Sorrow 17 Thy impatient sorrow 1. hurts thy selfe 2. preiudiceth thy health 3. consumes thy moysture 4. occasionedly shortens thy life 5. Discontents thy friends 6. displeaseth thy God therefore eyther moderate it or leaue it off or which is best of all turne the streame of it from a naturall to a spirituall from a carnall to a Christian sorrow for thy speciall sinnes which is that godly sorrow commanded of God practised by the Saints causing repentance vnto saluation neuer to be repented of Thy extreame sorrow for the dead is as fruitlesse as faithlesse as vnprofitable to the dead or to the liuing to others and thy selfe as vnpleasant therefore let Dauids considerations when his Childe was dead be thy directions 2 Sam. 12.22.23 The Lord is still liuing who is thy Head thy Husband thy Father thy Mother thy brother thy sister all in all vnto thee if thou hearest him belieuest in him and obeyest him therefore as Dauid in another extreamitie comfort thy selfe in the Lord thy God happy is hee that is ready to leaue all for Christs sake that can say with one of the Auncients My God and all things my God my Guide my Rocke my Defence my Saluation therefore that loue which thou diddest beare to them that are gone sequestrate it from the dead and reflexe it vpon God there is danger in our earthly loue whether naturall to our Childe coniugall to our marriage Mate or morrall to our Friend in which vvee may soone offend in the defect of too little or in excesse of too much For which cause God being a Iealous God and not enduring that our hearts should be set on any thing in louing it too much ouer or aboue or besides or equall with himselfe oft depriues vs of our loued Idols Therefore hee hath crost the loues of his dearest Saints in this kinde of two Wiues Iacobâ— Rachell dyes which hee loued aboue Leah of twelue Sonnes Iacobs Ioseph is solde his dearling more then the rest of many Children Dauids Absâ—lon and Adoniah whom hee most pampered soonest perish of all Dauids Friends hee soonest sorrowes for his best Friend his halfe-soule Ionathan Thus perhaps it is with thee thine owne Sheepe from thine owne bosome thy Turtle-doue thy louing Hinde thy Wife the fayrest male-Lambe in thy Folds thy Heyre and eldest Sonne thy strength thy Reuben or thy Friend thy second selfe is taken from thee perhaps thy heart was more vpon them then vpon God therefore God hath taken away the occasion of thy Idolatry Then there is danger in earthly loue but there is no danger in louing ouer-louing our louing God The speech was as seasoned as the heart was sanctified which I once heard of a young Gentlewoman Lord thou hast depriued mee quoth shee of my deare Husband of mine onely Sonne whom I loued too dearely I see now thou wouldest haue my whole loue thy selfe Lord take it all thou shalt haue it thou art worthy of it it is too little for thee 20 Lastly thinke with thy selfe that if those whom thou bewaylest were sensible and capable of thy immoderatenes in this kinde as they are not they would say vnto thee as God said to Rachell and Christ to Iairus and to the Widdow of Nain lamenting their Children Weepe not nay as hee said to the bewaylers of his Passion Weepe not for mee but weepe for your selues I am well your case is worse I haue conquered you are still fighting I am in the Hauen you are fluctuate on the Sea and therefore as it would be a meanes to restraine the Papists Idolatrie in praying to Saints and Angels if they had but eyes to see how they inforce vpon them this Idolatrous worship which themselues haue prohibited and directed vnto God so leaue thy sorrowing till thou consider how little notice they take of it how little they desire it or delight in it for whom thou sorrowest being to no more purpose then to pray
knoweth what is best for thee ibid. 7 Pouertie hinders not the acceptance of thy Prayers 508 8 If thou be poore in spirit thou art rich in Christ 509 9 Pouerty is no hinderance to thy saluation 510 10 The lesse thou receiuest the lesse shall thine accounts be 511 11 The Lord hath a care of thee euen for the things of this life 512 12 And can blesse a small portion vnto thee 514 13 Christ himselfe and the most excellent Saints haue beene poore on earth 516 MOSES His sight of Sion applyed to encourage and direct euery Christian to his heauenly CANAAN NVMB. 27.1.2.3.4 And Zelophehad the Sonne of Hepher had no Sonnes but Daughters CHAP. I. The case of the inheritance of Daughters propounded Sect. 1. BEcause this case of the Daughters of Zelophehad is extraordinary and not obuious in the Scriptures besides in any the like example it will not be amisse lying in the forefront of the Chapter bordering vpon that of Moses his warning to dye since it concernes a subiect not vsuall the title of the Womans Inheritance to touch it in some perticulars and the rather because it was the last case that Moses adiudged immediately before that the Lord himselfe sentenced and adiudged him to dye In which though there be many things worthy our exact dilating and vrging both pleasing and profitable as would appeare in the opening and applying of this Scripture yet I choose rather from the warrant and writings of an excellent Light in our Church according to his Method to commend vnto you these Notes and Obseruations Note 1 Here then first note how carefull these Daughters are of a place among the people of God in the Earthly Canaan which was a type of the Heauenly Ought not all wee to be as carefull for that Heauenly yes and more carefull so no doubt are Gods Children when their eyes be opened and by name Women for although many are busied about attyres and vaine shewes to make them pleasing vnto men yet others doe seeke by all meanes for that eternall rest and how to be pleasing vnto God which is the onely good and perfect way Fauour is deceitfull and beautie is vanitie but a woman that feareth the Lord she shall be praised Prou. 3.30 Sect. 2. How cases are wisely to be carried before the Magistrate Note 2 OBserue how these Daughters goe not vp and downe from Tent to Tent from one to another tatling and pratling murmuring and complaining but directly they goe to the Magistrate and there exhibite their desire waiting for reliefe and order from him so should all men doe not marring a good cause with ill handling Being come to him see how modestly and womanly they propound their matter without any vnfitting words of choler or anger or any vnseemely behauiour any way see againe how vvisely they preuent an obiection that might haue beene made of their Father that happily he was one of those Rebels that tooke part with Corah Dathan and Abiram and so perished No say they our Father dyed in the Wildernesse and he was not among the assembly of them that were assembled against the Lord in the Companie of Corah but dyed in his sinne that is as all sinners must for death is the reward of sinne c. Where you may see what a comfort what a credit and glory honest Parents be to their Children they leaue a good name behinde them which makes their children bold to speak of them when others must hang their heads and blush eyther to mention them themselues or to heare them spoken of by others A great motiue to all Parents euen for this cause to be carefull of their carriage Sect. 3. The true rule of iudging cases Consultation with God FOr the iudgement and resolution of this request it is said in the 5. vers Then Moses brought their cause before the Lord. And the Lord spake vnto Moses saying The daughters of Zelophehad speake right c. Before you see that the cause was brought before Moses and Eliazer and all the Princes such a coniunction there was of the ciuill Magistrates and Ecclesiasticall Ministers together in hearing of causes which continueth euer since as appeareth in good records of Antiquitie But neyther Moses nor Aaron spake till they had receiued resolution from God and vnderstood his will Note 3 In like manner should it be still with all Iudges first to know and vnderstand and then to iudge wherein the Lord still is ayding and directing although not by speaking as to Moses yet by his Spirit of wisedome and vnderstanding of counsell and knowledge men vsing the meanes as they ought of learning and prayer Be wise ye Kings and be learned yee that are Iudges of the earth For Prayer if any lacke wisedome let him aske it of God as Salomon did which giueth to all men liberally and reprocheth no man and it shall be giuen him c. Note 4 Another vse againe men may well make here euen a caueat for Plaintiffes and Defendants to haue but such causes as if they be brought before GOD may be approued as this was of the Daughters of Zelophehad but alacke should the most of our suites and controuersies in these dayes be brought to this touch and tryall how impious how hatefull how vile would they appeare The all-holy God is offended with our braules much more with our wicked paines costs and charges to effect the madnesse and malice of our Hell-heated harts in bringing to passe our diuellish designes and pestilent plots against our Brethren that I may say nothing of them that pleade them to the vttermost of their wit and cunning daubing them ouer with humane Eloquence and painting them out with filed and flowing words against their owne consciences and that knowledge which they haue both in the Lawes of God and man Is it not a grieuous fault to iustifie a wicked man or to condemne an Innocent man and is it not so in causes Doth God pronounce a woe against the one and is hee not wroth with the other Well for this cause if it were nothing else there must needes be a generall Iudgement that those things may be pleaded and iudged before the Lord which are wrongfully pleaded and adiudged here Well God giue eyes and feeling I say no more Sect. 4. The case adiudged and spiritually applyed GOds answere you see now following first perticular in regard of these women The Daughters of Zelophe had spake right thou shalt giue them a possession to inherit amongst their Fathers Brethren and shalt turne the inheritance of their Father vnto them Then generally for a Law to others If any man dye and haue no Sonne then yee shall turne his inheritance vnto his Daughter and if bee haue no Daughter yee shall giue his Inheritance vnto his Brethren and if hee haue no Brethren yee shall giue his Inheritance vnto his Fathers Brethren And if his Father haue no Brethren yee shall giue
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
murthered their Masters as Zimri slew Elah his Lord 1 Kings 16.9.10 Or apostate Subiects vile Traytors that haue effused the bloud of the Lords Annoynted as Iaques Clements and Rauallack in their assarsinations and massacrings of the two renowned French Henries c. Or lastly one man killing another eyther sodainely as Ehud slew Eglon with his Dagger Iudg. 3.21 or treacherously as Ioab did Abner and Amasa as Rehab and Baanah did Ishbosheth 2 Sam. 4.5.6 or combatingly in a Duellie in the field or any other vvayes in all these with all the rest of this nature wee must say as the Apostles said of Pilate Herod and the Iewes concerning the death of Christ that these murtherers haue done whatsoeuer the Lords hand and councell had determined before to be done Acts 4.28 For who is he that saith it commeth to passe and the Lord commanded it not Lamen 3.37 For euen all things that are and that happen Deus disponendo praesciuit praesciendo disposuit saith Tertullian God hath fore-knowne them fore-seene them and disposed of them If of all things then of the liues and deaths of men yea euen of murthered men for though God prohibite and forbid murther Exod. 20. yet hee decrees that act which in man is murther but in God is but an act of Iustice Againe the very materiall part or subiect is of God I say the naked act of murther as it is an act as it is from the liuing soule as it is from the motion of the hand is from God without whom neyther the hand nor any part could moue in any naturall motion but the formall part and deformitie of the act vvhich makes it properly murther that is from the Diuell and from corruption yet not without Gods permission by the substraction of his grace which Hugo cals the cause of all sinne from the Agent and for some righteous ends in respect of the Patient The life of this point like the bloud in the veynes lyes in the vse if meetes with the corruption of these that referre not death vnto his true cause and ground erring not knowing the Scriptures for is any man strangely afflicted with wondrous and wofull diseases as the Gout Stone Stranguillio Sciatica c. Is any infected with the plague smit with Leprosie wounded or slaine by his enemie bruized by falling from his Horse or the like but chiefely is he taken away sodainely in his full strength in his case and prosperitie when his breasts are full of milke and his bones full of marrow Iob 22.24.25 Presently we breake our into these tearmes Sure he had ill lucke hee had bad chance hee had ill Fortune or else wee shoote our fooles bolts as the Listrians against Paul when the Viper stucke to his hand Acts 14. Sure this man was a great sinner c. or as the Iewes of those vpon whom the Tower of Silo fell and vvhose bloud Pilate mingled with their Sacrifices Sure he was a greater sinner then the rest or as others of the blinde man Iohn 9. wee must needes know whether he or his Parentâ— haue sinned For the first it is a pittifull thing that Christians liuing so long in the heate and light and Sunne-shine of the Gospell should be so darkened in their vnderstandings and so vaine in their imaginations like the once vnconuerted Gentiles as to turne the glory of the immortall God into a vile and abhominable Idoll to attribute that which is proper and peculiar vnto God vnto Heathenish Fortune a word which as Augustine and Lactantius in their dayes banished to the Pagans from whence it came so I wonder that the light of Preaching hath no more discouered the blindnesse of it and no more reformed the errour of it that it is no more rooted out of our hearts and vnsetled our of our heads but that wee must needes make it as the Ephesians their Diana some great Goddesse as the Sorcerer Simon made himselfe some great man I wonder that with the Romanes wee must build Temples and sacrifice vnto it in disgrace and despight of God and disparagement of his prouidence taking the Crowne from the Creators head and placing it on an Idoll vvhich is a meere Idaea a fiction and Chimera in nature not knowing or at least not acknowledging with the Scripture with Antiquitie with Ierome Augustine and others called now Fathers as Iames and Iohn were called Pillers that there is no euill in the Citie that is euill of punishment in which predicament Death is which the Lord hath not wrought that nothing comes to passe fortuito casu sed iudicio Des by chance but by choyse nothing happens by hap-hazzard but by the peculiar preuidence and prouidence of God that the will of God is the supreame cause of all things that are Not a hayre falling from our heads not a Sparrow falling to the ground much lesse a sickenesse or a disease growing vpon our bodies much lesse a day or an houre or a minute falling from our life without the determination and permission of him that hath numbred our dayes and set downe the period of our age Therefore let vs banish all thought and opinion of Fortune vnto the very Getes and Sauromatanes Let vs also suspend our thoughts and our opinions of our Brethren when God doth sore afflict them in life or sodainely inflict vpon them some strange death let vs not iudge least wee be iudged let vs not enter into rash and precipitate censures of others wee may be further deceiued in Gods mercies towards them or his proceedings with them then was Eliphaz Bildad and Zophar in the case of Iob then the Disciples were in the case of the blinde man Iohn 9.12 For it may be that this man whom thou seest lying sicke a Lazar by the high-way begging with those blinde men in the Gospell him whom thou seest groaning in an Hospitall rauing in Bedlam c. nay whom thou seest drowned in the waters stabbed in his bowels led to execution to be topt off like a fruitlesse Tree at Tyburne is not a greater sinner then thou neyther hee nor his Parents haue sinned more then thou and thine but that the glory of God might be made manifest that he might be an example vnto thee that thou maist take warning by his harming least thou also perish for Gods workes as his Word are for thy instruction whether they be workes of Mercy or of Iustice Vse 2 Secondly is it so that death is by the permission of God Nay is it so that thy death and so the death of euery childe of GOD is not onely fore-seene but fore-appointed of God then the consideration of this speciall prouidence of God must be a motiue amongst others which wee haue vsed and are to vse to incheare vs against death Oh how ought this to adde life and spirit vnto thy faintings that God considers euery circumstance of thy death as the time when and the place where and the
away that was a suror to him Witnesse thou Salomon when thou didst pray for Wisedome thou Paul when for strength against Sathans buffets thou Ezekias and Dauid when you called for deliuerance from enemies you Israelites when you cryed in bondage thou Moses for preseruation at a dead lift thou Prodigo thou Publican thou penitent Theefe thou Manasses thou mourning Mary when you prayed and sued with teares for mercy thou Anna thou Isaack thou Zachary with thy Wife Elizabeth intreating for Children nay lastly let the experience of all Gods Seruants for this fiue thousand yeeres speake and speake thou mine owne Soule in thy young yet true experience what thou hast found and felt and declared in the great congregation if euer petition were put vp from a sorrowful soule a beleeuing and a touched heart a zealous spirit that receiued not a gracious answere in euery request concerning body or soule that concerned eyther Gods glory to giue or his seruants good to receiue For thou Lord wilt blesse the righteous thou wilt shine vpon him with the light of thy countenance and with fauour wilt crowne and compasse him as with a shield Psal 6.12 For Mirth the Lords Seruants shall reioyce and sing for ioy of heart Esay 65.14 they shall reioyce vvith ioy vnspeakeable 1 Pet. 1.8 and their ioy shall no man take from them Iohn 16.22 For Pleasures though they be not fatted with the carrion of the world like the Diuels Crowes nor taste not of this bitter Ratsbanes sweet-sower poyson of Sinne which at last stings like a Cockatrice yet they haue pure and perfect pleasures such as the worlds swine neuer tasted they are fed with hidden Manna they keepe a constant Iubilie and a perpetuall Christmas feasting Christ as feasted by him in that communion they haue with him in the Word the Sacraments Prayer c. In vvhich they are satisfied with the fatnesse of Gods House and drinke abundantly out of the riuers of his pleasures Psal 36.9 These wages with many moe are as the earnest penny and the Hirelings entring penny with vs called the Gods penny which God giues as assurance and part of greater and better payment hereafter being but a little portion and pittance of that which they shall haue hereafter but as the Prologue to the Comedie as a Beauer to a Banquet as a Mite to a mountaine of Gold as the Candle light to the Sunne For hereafter indeede is the great reward Mat. 5.12 so great so shining that as it hath dazeled the Aegles eyes of the dearest of Gods Seruants when they haue set themselues to behold it as of Augustine and others so I can but shew it you a-farre off as Moses was shewed Canaan a type of Heauen Then for the comfort of those that haue imployed their bodies and their soules in Gods seruice here to prouoke others now to sacrifice their bodies to God as is most reason as the Apostle cals it a reasonable seruice Rom. 12.1 let them know these bodies shall then be like the Angels in heauen Mat. 22.30 they shall shine as Starres Dan. 12.3 yea at the Sunne in the Kingdome of the Father Mat. 13.46 For their Soules they shall be glorious without spot or wrinckle Ephes 5.17 they shall behold the face of God in righteousnesse and haue fulnesse of ioy in Gods presence Psal 16.11 For their estate they shall be Kings and raigne with God and Priests to sing Haleluiahs vnto him Reu. 1.6 for as they haue serued Christ on earth so they shall serue him in glory Reu. 22.3 yea and they shall be Iudges to to sit vpon thrones and iudge the twelue Tribes of Israell Mat. 19.28 I could tell you further of their ioyes out of the Scripture in their eminencie excellencie fulnesse glorious greatnesse and perpetuitie Psal 36.8 Mat. 25.11 Esay 21.11 1 Cor. 2.20 how incorruptible the Crowne is how stedfast the Kingdome how constant the ioy how euerlasting the feast how secure the rest how endlesse and infinite the pleasure is which is prouided for Gods seruants after their departure out of this vaile of misery 1 Pet. 5.4 Reu. 21.6 2 Thes 3.7 Iohn 16.22 Heb. 12.28 c. with all the accruments and additions and amplifications incident to this poynt eyther in respect of the place the highest heauens or the company innumerable Angels the congregation of the first borne God the Iudge Christ the Râ—deemer Heb. 12.22 c. but I contract my sailes and leaue the rest to your search and meditation and to the spirit to make application onely desiring euery soule that is as yet a slaue to his vsurping sinnes to consider as Hell that hee gaines so the gaine that hee looseth that is Heauen thinke of it seriously and betimes least thou thinke of thy gaining losse thou getst by sinne when thou must for euer stand to the bargaine as the rich Diues did in Hell when he saw Lazarus in Abrahams bosome Luke 1.6 when his bad and base choise was repented but not redressed Lastly if these blessings here and hereafter moue thee not yet lend mee thy patience a while to peruse and ponder the curses and plagues and euils that thou shalt auoid by being Gods Seruant Many a man thou knowest is exempted from many common calamities by the countenance of some great man to whom he retaines as from being a common Souldiour in the time of warre and the like so in any common plague or iudgement the Lord knowes how to deliuer his yea though thousands fall on their right hand And surely this is a wondrous priuiledge that the Saints haue first that as God blesseth oft the wicked for their sakes as hee did Laban for Iacobs cause and Potiphar and Pharaoh for Iosephs cause his blessings being not onely vpon the houses and families but vpon whole Nations Countries and Cities for the cause of his Seruants euen as heathenish Empyres amongst the Babilonians prospered for Daniels cause and so Cyrus Artaxerxes and Darius for the cause of Ezra Nehemias and other captiue Iewes that serued the true God and the Heathenish Romanes for the persecuted Christians causes as Histories manifest and as it is a further priuiledge that God oft not onely preserues from dangers but saues from destruction sinfull Sodomitish and profane places and persons for their cause to as hee did those in the indangered ship for Pauls cause and Noahs kindred for Noahs cause and would haue spared Sodome for Abrahams and the righteous sake if they could haue beene found so it is a wonderfull prerogative to that when the Lord by the prouocation of the vnrighteous is minded to bring destruction vpon a Land or Country hee first deliuers his Seruants 1. eyther by death as hee did Iosias and good Augustine before the sacking of Hippo by the Vandales 2. Or by conueying them to some other place as he did Lot when Sodome was burned 3. Or by providing some meanes for their escape as the Arke for Noah
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
for Physicke for if any of these simple soules be in any extremitie by sicknesse or diseases or their Wiues Children c. euen as they doe also like beasts for their beasts and Cattell such a Wise-man such a Wise-woman such an old Hag such a white Witch such a shee-Diuell must be sent to Alas what is this but to runne from the God of Israel to the God of Ekron from Samuel in Ramoth to the Witch at Endor from the Riuers of Samaria to the Waters of Damascus from the liuing to the dead from God to the Diuell What is this but to fall downe and worship the Diuell to sacrifice to him with the poore Virginians and the Heathenish Sauages Oh Atheisticall Sots is there not a God in Israel Therefore take thou heede of this cursed course and Satanicall practise in thy sicknesse for alas to runne a whoring afrer such is not the way to cure thee but to kill thee for this haynous sinne vsually prouokes the Lord to plague the practisers of it euen with death it selfe as the Lord himselfe threatens that hee vvill purposely set his face against those that worke with Spirits c. yea and that he will cut them off to from amongst his people Leuit. 20.6 So the Lord verified this threat in Ahazia for because hee did seeke to Baalzebub and not to the God of Israell in his sicknesse God sends Elias directly to tell him that for that cause hee should not come downe from his bed but should dye the death as indeede hee did 1 Kings 1.6 So Saul was slaine notwithstanding that he went to the Witch at Endor 1 Sam. 31. Oh that our common people would reade and remember this that in stead of getting helpe by such Satanicall meanes as thy vse they prouoke the Lord as Paul tels the Corinthians in another case of receiuing the Sacrament vnworthily 1 Cor. 11.29.30 to plague them eyther with further diseases or else with death it selfe as hee did Saul and Ahazia Secondly suppose thou shouldest get help it is by the Diuels meanes and who vvould goe to such a filthy Physitian Thirdly if by this meanes thou be relieued thy soule is a thousand times more preiudiced the cure of thy body is the curse of thy soule thou procures the health of the one by the sicknesse of the other so thy salue is worse then thy sore therefore when Sathan and his Instruments can helpe thy health so much as Superstition and Idolatrie in seeking to them hinders thy saluation then I shall say to thee as Elizeus to Naaman Goe in peace euen to the house of Rimmon Others there be that vse other meanes which haue no warrant of which kinde are those that vse any manner of Charmes or Spels or that hang about their neckes Characters and Figures eyther in Paper Wood or Waxe c. which are all vaine and superstitious because neyther by creation nor by any ordinance in Gods word they haue any power to cure diseases for words doe onely signifie Figures can but onely represent Indeede I confesse there are some things that haue some vertue in them being hung about the necke as white Peonie in this kinde is good against the Falling-sickenesse and Wolfes-dung tyed to the body is good against the Collicke so there are many the like which haue not their operation by Inchantment but from an inward vertue but all Amulets and Ligatures c. which worke not by some virtuall contract must needes haue their power from the Diuell The last dutie which must be done in sicknesse is relatiue concerning others of which briefely euen as wee haue spoke of those that concerne God and our selues Others I call eyther our Enemies or our Friends those without vs or our owne Families First to thy enemie thou must be reconciled forgiue him and desire to be forgiuen of him thou art now about not to offer a Lambe or a Bullocke as in the Leuiticall law but thy selfe thy body thy soule a sacrifice to GOD Rom. 12.1 Oh then first be reconciled to thy God ere thou offer thy gift Mat. 5.23 Now if the party whom thou hast iniured eyther be absent or present and vvill not relent yet thou in seeking peace hast discharged thy conscience and God will accept thy will for the deede Secondly if thou hast wronged any man by any manner of Iniustice whatsoeuer secretly or openly thou must make restitution euill gotten goods must be restored be they gotten by Vsury Oppression Extortion keeping the pawne the pledge or by any sinister meanes whatsoeuer the LORD strictly inioynes it Leuit. 6. vers 1.2.3.4 Zacheus practised it Luke 14. The Law of Nations and of Nature approues it and the very Law that is writ within vs doth presse and vrge it The practise of the world is against both these rules for alas are there not many whose malice is like coales of Iuniper vnquenchable The throwing of dust amongst buzzing Bees makes them quiet but the summons to their dust causeth not some to leaue their waspishnesse they carry wrath boyling within their breasts as in a Furnace euen to Tophet the fire and Furnace of Hell neuer purposing to forget nor forgiue nay wishing that their very spirits could torture and torment their enemies after their dissolution And for restitution how few be there that once dreame of it much lesse determine it in which case they come farre short of Iudas who at his desperate death would restore those thirtie pieces which hee got in life with the price of bloud Mat. 27.4.5 In which those men doe not onely preiudice their owne soules but their Children also and posteritie euen in earthly things in leauing to them riches wrongfully got which bring deseruedly the curse of God vpon all the rest of that estate which they bequeath vnto them according to the phrase De male quaesitis vix gaudet tertius haeres Goods euill got who ere enioy them Helpe not the third heyres but annoy them like that coale of fire which the rauenous Eagle carryed to her nest which set all the rest of the nest on fire Thirdly thou must haue a speciall care to prouide for the peace welfare and prosperitie of those that are committed to thy charge that it may goe well with them after thy death The Magistrate after the example of Moses Ioshua and Dauid must prouide for the godly and peaceable estate of that Towne Citie or Common-wealth ouer which hee is set that pure Religion may be maintained outward Peace established ciuill Iustice executed c. The Minister as much as he can when he is in dying must cast to prouide for the continuance of the good estate of that Flocke ouer which the holy Ghost hath made him Ouer-seer Thus our Sauiour himselfe the chiefe Shepheard had a care of his Flocke ere hee left them hee moderates the mourning of the Daughters of Ierusalem giues Commission to his Disciples to teach all Nations Mat.
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