Lords Tribunall vvhither it is approaching that so as it is said of the Doue and the Eagle that when they haue plunged their vvings in the water they are better fitted for their flight thou plunging thy selfe into the troubled Bethesda poole of thy repentant teares distilling from the Limbecke of a remorcefull heart thy soule may take the wings of a Doue and flye out of the Cage and Coate of thy body to her eternall rest in Abrahams bosome Now with Simeons heart sing Simeons Song now awaken all thy powers to praise the Lord so as in singing wee ascend to higher notes thy soule leauing the earth of thy body shall with the Larke mount still higher and higher nay it shall be carryed vp on the wings of wayting Angels till it be transcendent amongst the Quires of those heauenly Hierarchies that sing continuall Halleluiah's vnto the once incarnate now deified Lambe euen Simeons Lord that sits vpon the throne To whom with the Father and the eternall Spiriâ— a Trinitie in Vnitie and Vnitie in Trinitie as his due and our duty from the ground of our hearts and soules be ascribed all Honour Glory Power Maiestie and Mercy of vs and all Churches now and for euermore Amen Necessary Incouragements and Comforts against the grieuances of seuerall Crosses Because that many are too much deiected and disconsolate at the death of their friends Parents for Children Children for Parents Husbands for Wiues and Wiues for Husbands Brother for Brother and Friend for Friend mourning like Rachel for her Children and will not be comforted let these Motiues moue thee to take truce with thy teares and not to sorrow as did the Heathens without hope 1 KNOW and acknowledge that it is GOD that hath taken away thy friend the pleasure of thine eyes thy Wife or the like therefore as God said to Ezekiel in the like case Mourne not nor weepe neyther let thy teares runne downe cease from sighing and make no mourning for the dead Ezek. 24.16.17 Murmure not as did the rebellious Israelites when their Brethren were taken away Numb 16.41 Kicke not against the pricke Act. 9.5 resist not God with a stiffe and vncircumcised heart Act. 7.51 but like an obedient childe imbrace the stroke of thy Father and kisse the rod. 2. The Saints of God haue beene patient spectators of the deaths of as neare and deare friends as any thou hast parted withall whose Patience in this crosse I propound vnto thee to imitate as Iames propounds Iobs Patience to be imitated in euery crosse Iames 5.11 Thus Adam and Euâ— saw the death of their sonne Abel Gen. 4. Noah the destruction of the whole world by the Deluge Gen. 7. Abraham of Terah his Father Gen. 11.32 so of his deare Wife Sarah Gen. 23.2 Lâ—t of his Wife Gen. 19 26. Isaack of his Mother and of Abraham his tender Parents Gâ—n 25.8.9 Iacob of his Father Isaack Gen. 35.29 of his beautifull and beloued Rachel Gen. 35.19 Thus when Aaron saw his two sonnes Nadab and Abihu deuoured with fire from the Lord hee held his peace Leuit. 10.2.3 Iob blessed God as well when his Children were slaine as his goods imbezeled Iob 1.21.22 for Eli lamented the losse of the Arke rather then the slaughter of Hophni and Phinees for which his Daughter in-Law also was more moued then for the death of her Husband 1 Sam. 4. v. 18.19.20.21.22 Dauid more bewayled the spirituall death of the soules of Ammon and Absolon then the corporall deaths of their bodies thy dying in their sinnes of Incest and Treason 2 Sam. 14.14 Lastly the Virgin Mary and Iohn the Disciple stood by the Crosse of Christ in his Passion onely with compassion without that outward lamentation which Christ condemned in the Daughters of Ierusalem and in them immoderate mourning in all Mat. 27.56 Luke 23.28 which particulars chiefely the last as Ambrose applyed them in his Funerall Oration of Valentinian the Emperour so they must be laid to heart in our application and imitation in euery Funerall 3 If hee dyed in the Faith of Christ hee is translated like Enoch from this life to a better from this vaile of misery to eternall glory hee is a Citizen of Heauen an inheritor of a Kingdome Sorrow not for his triumph he is gone to possesse a Crowne in Glorification which was granted him in Predestination promised him in Vocation 4 Hee is blessed being dead in the Lord Apoc. 14. 5 Hee is returned home to his Fathers house hee is gone to his better friends euen to the companie of innumerable Saints and Angels and to the Spirits of the iust Heb. 12.22.23 Mat. 22.30 Reu. 15.11 Mat. 8.11 1 Thes 4.17 6 Hee is inseperably vnited vnto GOD the chiefe and perfect Good first whom to see is Tranquillitie secondly whom to rest in is Securitie thirdly to enioy is Felicitie Being incorporated into that Citie first whose King is Veritie secondly the Lawes Charitie thirdly the Dignities Equitie fourthly the Life Eternitie in which hee shall be sempeternally blessed ioying in and inioying first a certaine Securitie secondly a secure Tranquillitie thirdly a safe Iocunditie fourthly happy eternitie fiftly an eternall felicitie 7 He is now married vnto his Bridegroome CHRIST to whom his soule was contracted in earth and the Marriage-feast is now solemnized in Heauen now thy mirth not thy mourning becomes a Marriage Hos 2.19 Mat. 22. Phil. 1.23 Iohn 12.26 17.24 Luke 33.43.46 Reu. 7.17 8 Consider that his warre-fare is now at an end his iourney is finished and his worke is accomplished if GOD had had any more worke for him to haue done hee should haue liued longer for as God sweepes away the wicked when they are at the height of sinne as hee did Er and Onan Gen. 38. the Sodomites Hophni Phinees and Absolon so the godly in the height of Grace 9 He was here a Pilgrime and a stranger as were the Patriarkes Abraham Isaack Iacob Dauid and the rest now he hath hoyst vp sailes hee is gone home into his owne Country therefore why shouldest thou grieue at his happy voyage and safe arriuall 10 Thou hast not lost him but left him hee is not dead but departed nay as Christ said of Iairus his Daughter and Lazarus thy Friend thy Damzâ—ll thy Daughter be it hee or shee is not dead but sleepeth and as Martha beleeued there shall be a time when they shall waken Now what mother grieues that her vnquiet childe sleepes and takes the rest many weepe because their Children will not or cannot sleepe few because they doe sleepe 11 Hee shall be restored vnto thee againe at the Resurrection of the iust euen in his body Psal 17.15 Iob 19.25 Iohn 5.29 as his soule is now immediately gone to God as did the soule of Lazarus Luke 16.22 of Stephen Acts 7.69 of the penitent Theefe Luke 23.43 yea of CHRIST himselfe verse 46. where it remaines in ioy Mat. 25. v. 21. 23.
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
death is most welcome that changeth his Mâ—ra to Naomi his bitternesse into beauty which deliuers him from dangers and dolours as the Angell did Lot from the fire and the three Children from the flames and Daniel from the Lions death like Zerobabel deliuers the Lords Israel out of Babilon Zach. 4.6 therefore death must needs be welcomed like a day of deliuerance a yeere of Iubilie which brings Ioseph out of Prison Iacob out of seruitude and Iob from the dung-hill Mors enim malâ—râ—m remedium portus humanis tempestaâ—ibus Plutarch de consol ad Apol. Fourthly in respect of their sinnes which cleaue so fast on which they cannot shake off Sinne with which they are at opposition and deadly feud dogs them at the heeles like a Serieant waytes on them like a Catchpole insinuates into them like a claw-backe creepes into their bosomes as a Serpent stings them at the heart like an Adder followes them as their shadow stickes close to them like their shirt vpon their skinne their skinne vpon their flesh and their flesh vpon their bones insomuch that it burnes and frets them as Dianiraes poysoned shirt did Hercules and as the Ticke vexeth the Oxe which makes them crye out in the anguish of their soules vvith Paul and the faithfull Rom. 7. Oâ— miserable man that I am who shall deliuer mee from this body of sinne They complaine of the strife of the Flesh and the Spirit as Rebeccah of the strugling betwixt Iacob and Esau Now death comes and rescues and makes thy baile and playes the Mid-wife and ends the broyle therefore welcome to the well disposed Fiftly they are here Pilgrimes and strangers 1 Pet. 2.11 as was Dauid and the rest in their ages they are here exuls and banished men as Children put forth to nurse from their Mothers as Schollers and Pupils sent to forraine Schooles and to farre Vniuersities and therefore their returning home to their owne Country their restitution to their prouided Kingdome their fetching home to their Father and friends their retyring to their Fathers house though it be through the shadow of death must needes be acceptable Sixtly they know that the day of their death is better then the day of life Eccles 7.3 because they dye prepared their soules purged their hearts by Faith purified As they haue entered into the first degree of eternall life in this life when they beleeued and receiued the gifts of the Spirit the earnest of their Saluation so they enter into the second degree in death when their soules are carryed into heauen and they dye in assurance of the third degree when body and soule shall be re-vnited to participate of happinesse as they haue liued together in holinesse Seauenthly they dye as with a desire so in an expectation to see and behold the face of Christ of which with Steuen they haue some glimmering in their deaths and therefore death to the godly so farre as regeneration rules is no more burthensome then the stripping off the cloathes vnto a louing Spouse to goe into the Marriage-bed of her contracted Bridegrome Hos 2.19 Eightly they haue kept a good Conscience with God and man like Paul Acts 24. And therefore they feare not iudgement no more then a true man feares to looke the Iudge in the face Ninthly wherein they haue offended God they haue their sinnes remitted and therefore feare not to hold vp their hand at the barre since they are quit before by Proclamation of all the promises in the Gospell and haue the Kings Pardon sealed them in the Sacraments Tenthly they haue oft in life invred themselues to thinke speake record and meditate of death euen as did Christ their head and his Seruants Iacob Moses and Paul as appeares in the Word and therefore Deaths dart foreseene wounds them lesse being fore-warned of it they are fore-armed for it Euen as the Souldier that hath beene long trayned and in many skirmishes is more couragious in the maine Battell and as hee that hath long exercised himselfe in foyles is more hardy to fight with sharpe so the petty conflicts that the godly haue had in their owne breasts vvith Deaths feare make them more hardy to encounter Deaths force Eleuenthly they entertaine it as a reward for their worke as a rest from their labour as willingly as the hired labourer receiues his hire and reposeth his wearied limbes Dan 12. Esay 57.2 Twelfthly they are perswaded and haue their Faith grounded in an happy and blessed change they expect a Metamorphosis and an alteration a comfortable transmutation of Earth for Heauen of the Sea for the Hauen of Griefe for Glory of the outward Court for the Sanctum Sanctorum of a Mortall for an Immortall body of Enon for Salem Sodome for Segor Aegypt for Canaan the Wildernesse of Sin for the Land of Promise of a House of day terrestriall for a House celestiall aboue the Clouds 2 Cor. 5.1 And therefore they are as willing to make this exchange as a poore begger would be to exchange his poore rags for some Princes robes or some poore man to leaue his smoaky rainy Cottage for a pompous Pauilion and decked Chamber in the Court. To reape the Vintage of this discourse the vse to vs is first of examination in that it is an argument of a good man to be willing to dye as here was Simeon Lay thou thy hand on thine heart and search in thy soule what propensitie and disposition thou findest in thy selfe to dye Many arguments there are in the Word and tryals both of a holy and a happy man both affirmatiue in shewing what hee doth and negatiue in shewing what he auoids Dauid points at him in the first Psalme as also in the 32. Psalme verse 1.2 as also in the 15. Psalme So doth our Sauiour Christ in the first eight Verses of the fift of Mathew So the Apostle Paul in the 2. of Cor. ch 7. ver 11. with other such places as namely delighting in the Word meeknesse mourning for sinne hunger after righteousnesse c. care to please God Feare Zâ—ale Indignation against sinne not letting Mony to Vsury and the like yet sure there is no greater euidence of an honest and holy heart then so to walke vprightly with God in life as alwayes to be willing to imbrace the strictest Summons of death to be as ready to depart out of this world as the Israelites were to depart out of Aegypt Againe it is most vsually a note of a soule eyther altogether soyled in corruption or indued with a smaller measure of Sanctification to be violently possessed with a continuated feare of death and therefore in this particular finde out thy selfe and trye in what case thou standest for the more vnwilling thou art to dye commonly the more Nature rules in thee the more earthly fleshly and carnall thou art the more willing commonly the more Grace raignes the more thou art holy heauenly and spirituall in
like the barren Fig-tree and throwne into Hell fire yea as they are called dead coales Psal 17. and God a consuming fire Deut. 9. Hebrewes the last c. so they are as sure to burne vnlesse quenched by repentance as they are fit to burne Neyther doth the Lord take such avvay ordinarily by a naturall and peaceable death as hee did Simeon here but oft-times in the whirlewinde of his wrath by some vnnaturall and violent and sodaine death as the fruit of their prouoking sinnes 1. Sometimes for their abuse of his worship as hee did Nadab and Abihu so Iudas that came from the Communion and hanged himselfe as also the Corinthians who dyed for their vnworthy receiuing the Sacrament 2. Sometimes for rebellion against Magistrates as Corah Dathan and Abiram Numb 16. 3. Sometimes for abusing the Seruants Prophets and Ministers of God as the two and fortie Children whom the two shee Beeres slew the two Captaines with their fifties that came to lay hands on Elias 4. So for murthering the Saints as Achab and Iezabel So the tenne persecutors infamously famous for the abundance of Christian bloud which they shed came all to fearefull ends according to the curse threatned Psal 56. Psal 139. Math. 26. that Bloudy men shall not liue out halfe their dayes and They that smite with the Sword shall perish by the Sword 5. For gurmundizing gluttonie and drunkennesse as Iobs Children Iob 2. Baltazar Dan. 5. and the Israelites slaine whilst the Quailes were in their mouthes Numb 11. 6. For couetousnesse as Ananias and Saphira Acts 5. 7. For Lust and Luxury as Cosâ—ee and Zimri and the vncleane Israelites Numb 25. 8. For Tyrannie and oppression as Pharaoh and his Hoast Exod. 14. 9. For Pride against God as Herod Acts 12. 10. For the effect of pride and malice Blasphemie against heauen as Senacharib and his pestilent Parasite Rabsekah 2 Kings 19. as also for other sinnes But now wee are to hoist vp sailes into a Sea of matter which flowes eyther necessarily from the Text or by consequence of this last proued point and by argument from the greater to the lesser from the better to the worse that if Simeon and the Saints must dye then vnsanctified sinners and so from the specials and by inductions from all particulars the generall may be concluded that all must dye So much the Text giues vs leaue to touch for if we be here as Tully intimates Tanquam in diuerserio as guests lodged in an Inne or as those that come to a Mart a Market or a Faire or as those that come to visite their friends not to inhabite long here but to depart as Simeon here imports Then hoc commune malum this departure is the designed lot to all the worlds passengers Wee here giue no reasons of the point omitting or pretermitting them till we come to distill some comforts against death onely for explanation or further satisfaction Ponder the premises that since the godly which haue no sinne I meane with Dauid and the Augustane Confession out of Augustine no imputed sinne must die since children that haue no actuall sinne doe dye because the staine of the roote is propagated to the branches as Augustine Anselme and Ambrose haue in moe phrases explained if Adam himselfe did dye not so much as hee was a created man but as hee was a corrupted sinner Then sure as life was the fruit of his obedience if he had stood à Deo donante from Gods free giuing so death is inflicted vpon his fall à Deo vindicante from God punishing And as now it is Gods Statute-Law enacted that all Adams Sonnes partaking of Adams sinnes must die so it must be executed nay wee see it is executed Philosophers and Poets and the learned Heathens who themselues since their workes and writings haue felt the smart of deaths stroke haue acknowledged it Christians haue confessed it Experience hath ratified it in the consumption and consummation of all ages all sects all sorts persons and professions that all must dye omnia peribunt c. I thou hee they and euery man besides that are were shall be this way slides Wee haue Gods statutum est for it that as in Heauen all liue and none must or can dye in Hell all dye an eternall death and none must or can liue so in earth all must dye and none can for euer liue This is an ineuitable yoke imposed on all flesh Nam rigidum ius est c. the Law is strict vnalterable to striue against the streame vnauaileable Lanificas nulli tres exorare Puellas Contigit c. The vnpartiall Fates to whom we all are vnder With rule imperiall cut lifes thread asunder Many meanes haue Galenists and Physitians vsed for the preseruation of life many Workes and elaborate Bookes are extant of the conseruation of health but neuer none writ or disputed of the exemption from death because it were in vaine If any Physitian could administer such a simple that vvould perpetually prolong life if any Lawyer could plead the case with Death not to enter violently vpon their bodie which is his tennant-right and preuaile If any Diuine did preach that sinners should not dye and performe it the first should haue moe Patients the second more Clyents the third moe Auditors then euer had any of their fellowes in their functions But to teach or plead or practise this point which the Diuell guld our first Parents with in Paradise You shall not die were to be a Lyar like him it were to build Castles in the Ayre to sow the winde and reape the whirlewinde for Omnes vna maâ—et nox c. Deaths tract wee all must tread our life 's faire light Must be obscur'd and set in Deaths darke night How many glorious Lights in the vvorld Kings Kefars Emperours Popes Potentaâ—es Dukes Earles Lords Barons c. Learned wise prudent potent c. haue already perished and vanished like Comets and blazing Starres leauing no more tract behinde them then a Serpent that goes ouer a stone of whom wee retaine nothing but the Images corporeall of their bodies or mentall of their mindes by the help of some Painters or their owne or others pens that haue onely shewed to posteritie that such men there once were but now are not What haue wee sauing the Images of moe then an hundred famous Emperours of the East and West Christian and Heathen Amongst the rest vvhere are the seauen Henries the sixe Constantines the fiue Ottoes the fiue Charleses the fiue Lodouicques the foure Leo's the three Theodosij the three Fredericques the three Tiburiusses the two Clandij the two Alberts the two Anastasij the two Martians the two Rodulphs the two famous Caesars for warre and peace Iulius and Augustus with the rest Is not the lampe of their life extinct Those whose voyces commanded the Nations are they now able to speake as it was said of Alexander those that vvere able once to
NOW followes the last part of this holy Hymne Simeons Quletâ—s est or his Pacification God suffering him to depart in peace Caluin and Bucer renders Simeons minde thus Nunc libenter sedato quieto animo moriar Lord now I depart willingly with an appeased heart and a setled soule since I haue seene thy Christ From whence I gather that a good man that liues piously alwayes dyes peaceably It appeares here in Simeon so in the rest of the Saints as in Abraham to whom it was promised Gen. 15.15 that hee should goe vnto his Fathers in peace and should be buryed in a good age which promise was plentiously performed to Abraham for he yeelded the spirit dyed in a good age an old man and of great yeeres Gen. 25.8 So Isaack the Sonne of Promise gaue vp the ghost and dyed peaceably being old and full of daies Gen. 35.29 Neither was the death of good Iacob that preuailing Israel discrepant to his holy life for he dyed quietly making an end of his charge vnto his Sonnes hee pluckt vp his feete into his bed and gaue vp the ghost Gen. 49.33 After the like manner was the death of chaste and mercifull Ioseph Gen. 50.26 of penitent and patient Iob after hee had seene his sonnes and his sonnes sonnes euen foure generations Iob 42.16 Of zealous and sincere Dauid 1 Kings 2. after hee had counselled and charged his Sonne Salomon to walke in the wayes and Statutes of the Almightie Of Moses the faithfull Seruant of the Lord who dyed when his eye was not dimme nor his naturall force abated though he were an hundred and twentie yeeres old God himselfe being present at his death and buriall So Ioshuah that couragious Leader of Israel Iosh 24.29 Aaron the Lords Priest who dyed before the Lord in the Mount Hor Numb 20.28 Eleazar Aarons Sonne Iosh 24.33 Samuel the Lords Prophet 1 Sam. 25.1 with all the rest of Gods Children Patriarkes Prophets Iudges Kings Martyres Confessors the learned Lights of the Church such as Ambrose Augustine c. as they haue liued holily they haue dyed happily of which in their seuerall Histories they haue giuen demonstrations most of them if not all in these three particulars First that they were gathered to their Fathers in a mature and full age full of yeeres reaped like a Ricke of ripe Corne into the Lords Barne taken like mellow Apples from the Tree of life in which full age Abraham Isaack Iacob Ioshuah Iob with the rest before mentioned as also the Patriarkes before the Floud which out-liued them with others of the faithfull did blessedly yeeld their spirits and quietly slept in the Lord which blessing of long life being the promise annexed to that fift Commandement of Obedience is peculiarly incident to the godly rather then the wicked whose sinnes as the Iuie kils the Oake ordinarily abbreuiate their dayes or if any of the faithfull dye young or in their middle age before they haue attained to the yeeres of their Fathers eyther by a naturall dissolution as Iosias or by a violent death as the auncient and moderne Martyres eyther they are taken away from the euill to come as Augustine was immediately before the siege of Hippo by the Gothes and Vandals or else because they are ripened already in grace and come to that maturitie which GOD in his fore-seeing wisedome knowes they would or could attaine to and so are fitted for glory or else they testifie the truth here to others confirmation Gods glory and their owne consolation Secondly the Elect vsually haue their wishes and the fruition of their desires ere their departure to the great satisfaction of their soules the contentation of their hearts the corroberation of their faith and the sealing pledge of Gods speciall loue vnto them thus Simeon ere his death had CHRIST in his armes which was the desire and longing of his heart So Abraham saw Christs day before his death in the spirit and reioyced what did old Israel so long after in the whole world except the sight of Shiloh the Messias in the flesh as to see his darling Ioseph which longing of his the Lord satisfied at the full ere his death for his dying eyes did not onely see Iosephs face but his seede Ephraim and Manasses Gen. 48.11 What did Moses desire more then the fruition of Canaan the promised Land Now euen before the Lord shut his dying eyes the Lord tooke him vp into a mount and as a rellish and a taste of his fauour gaue him a sight of Canaan Deut. 34. ver 1.4 In what could Dauids heart be more setled then to see his Throne setled in Salomon his Sonne which his desire was accordingly accomplished for his eyes did see what his heart desired for which hee blessed God 1 Kings 1.48 And the like ordinarily fals out as many aged Christians at this very day can bring in their experienced probatum est as many that are fallen a-sleepe before them could haue testified how the Lord hath heard their requests and granted the desires of their soules in these and these particulars before their deaths Thirdly the godly expresse the hidden ioy and inward peace which they finde within their soules by their seasoned and sanctified words of grace which they breathe out as a sweet Perfume from holy hearts to the refreshing of others vpon their sicke beds with which they vsually winde vp the thread of their life words so good so gracious that they are worthy to be writ in Letters of Gold and for euer to be remembred as they are recorded in the sacred Cannon and collected by holy men from the Saints of latter times For example vvhat a sweet gratulatory speech is this of Simeons in his farewell to the world Lord now lettest thou thy Seruant depart in peace c. Euery word hauing his waight and Emphasis Ponder the last Sermons that Moses and Ioshuah and Samuel these faithfull Seruants of the Lord made immediately before their deaths vnto the Israelites Gods chosen people how zealously they perswade to the seruice of the true God disswade from Idolatrie and false Gods enumerate Gods speciall mercies exhort to obedience dehort from rebellion against God and their Superiours proclaime the promises to the obedient pronounce mercies to allure denounce iudgements to terrifie the disobedient blessing GOD by gratulatory Songs for his benefits and blessing the people in their Tribes Deut. 32. ch 33. Iosh 12. 1 Sam. 12. and a man shall see the peace they had in their hearts by the grace of their lips The last words of Iacob were blessings and prophecies Of Ioseph were admonitions and cautions the one to his Sonnes the other to his Brethren Gen. 49. Gen. 50. The last words of Dauid were his charge to Salomon his Son concerning Gods worship and the gouernement of his Kingdome 1 Kings 2. vers 3.4.5.6 c. The last words of Steuen the first Martyr after CHRIST were prayers for his
and many moe added but I hasten to the Vses being onely intercepted with some Obiections of carnall reason vvhich must be remoued Obiect 1. The first is this Death is the wages of sinne Rom. 6.23 the curse of the Law Gal. 3.10 the enemie of Christ and his chidren 1 Cor. 15. How then can it be good Aâ—s I answere the nature and propertie of death is altered by the death of CHRIST to the godly to whom it is a short cut to heauen it is onely a curse to the reprobates whom it sends to hell euen like the red Sea that drowned onely the Aegyptians but gaue a passage vnto Gods people into the Land of Promise Obiect 2. Christ Ezekias and Dauid prayed against death therefore it brings no peace Answ Wee haue shewed the reasons of Ezekias and Dauids prayer before the first wanting Issue to succeede him the second being afflicted with an issue of sinne which was not healed which caused for the time both their doubts and feares for our Sauiour Christ he prayed not against death simply for he dyed willingly else his death could not haue merited hee prayed for the remouall of the cup of his Fathers wrath being the curse of death Obiect 3. The godly oft dye sodainely therefore not peaceably for sodaine death is a Iudgement against which we pray Answ Death is not euill because it is sodaine for the last Iudgement shall come sodainely and yet not euill but it is euill to the vnprepared as to the wicked Mammonist Luk. 12.20.21 Secondly it is neuer sodaine to the Christian in respect of preparation eyther more or lesse generall or speciall which preparation if it be the shorter God accepts in their intention as he did Abrahams sacrificing of Isaack as hee did Dauids in building him a Temple if they haue no more time then with the Theefe on the Crosse to implore Christ to remember them with the Publican to giue one knocke on their penitent brests with Peter to giue one shrike vnto Christ crying Helpe Master who dare say but with that out-cry they awaken Christ If Moses and the beleeuing Israelites had beene cut off sodainely by Pharaohs Sword or the surging waues if Peter had sunke when hee walked on the waters if the Disciples had beene lost when they were tossed in the tempest if Paul had beene drowned when hee suffered shipwracke wee should haue thought their deaths sodaine in the execution but who durst haue censured them in respect of preparation no more then we censure Mephibosheth that was slaine in his bed or Bethlems Children or those that perished in the French Parisian Massacre by the diuels meanes the Duke of Guize or Ionathan that was slaine in Battell or Abner that vvas killed by Ioab Nay I know none of iudgement that dare censure the foules of Iobs Children and of Lots Wife that were taken away in the act of seeming sinnes I thinke with Augustine that God respects not quo modo after what manner as quales morimur what manner of ones wee dye in Christ or out of Christ We came not together hither but like the Labourers in the Vineyard some at one houre some at another so must wee goe forth some sooner some later Obiect 4. But some of the godly raue rage blaspheme behaue themselues like frantique men nay seeme to despayre Answ First these are the effects of their Melancholy or are to be imputed to burning Feauers the Collique or other violent diseases the fruits onely of their infirmities or at the most the temptations of Sathan which the diuell must answere for not they being rather passiue in these sins then actiue and therefore they not arguing any want of loue towards God any deliberate purpose of sinning but weakenesse of Nature tendernesse of conscience for sinnes committed they hinder not their peace Secondly wee see ordinarily and I can speake it by certaine experience in the visiting of many that these by Gods mercy recouering againe the vse of Reason they seriously repent of these infirmities their faith appearing like the Sun from vnder the darkening cloud Thirdly these and all other vnknowne sinnes are pardoned and buryed in Christs death to these that are in Christ Rom. 8.1 Fourthly in the matter of saluation God oft workes by contraries and by the gates of Hell brings his Seruants to Heauen Therefore let vs not play the arrogant Crittiques in condemning those that haue liued well eyther of Impietie or Hypocrisie by their deaths Let vs looke into their former courses of life and conuersation let vs iudge charitably and Christianly as wee would be iudged in the like case Obiect 5. But Gods Saints are at their deaths most of all molested assaulted and tempted by Sathan some in one nature some in another as was the good Mr. Knoxe and Mris Katherin Stubbs and others How then can they dye in peace Answ Many of the godly God tying and chaining vp Sathan dye as here old Simeon and others before recited as a Torch or Firebrand without sense of paine or tryals Esa 57. vers 1.2 Secondly Exercentur in praelio vt maiori remunerantur praemio they are exercised in the last combat that they may receiue the more ioyfull Crowne of conquest Thirdly by Faith Prayer and Gods Word they resist Sathan as Christ did Mat. 4.4.7 and hee like a Crocodile pursued flyes away Iames 4.7 1 Pet. 5.9 for the godly in that houre laying holde vpon the promises flying vnto Christ hee mannaging their cause the holy Spirit assisting vvhen Sathan lookes for the greatest victory hee receiues the greatest foyle Obiect 6. But some that goe in the rancke of the godly haue dyed of the Plague and Pestilence which hath beene vsually sent as a iudgement for the sinnes of disobedience vncleannesse diffidence c. vpon the Israelites and others from which the godly are promised to be preserued Psal 9.10 How then die such in peace that die of the plague Answ First that promise of preseruation from the Plague in the Psalmist is to be vnderstood of those Iewes that in Dauids time were vntouched with it Secondly then the Plague came by Gods immediate hand now by meanes Thirdly the godly are preserued from it as it is a curse but not as it is a fatherly correction for doe wee not thinke that many Christians in Corinth died of the Plague 1 Cor. 11.30.31 In these great Plagues which Grosius hath mentioned in his Tragicall Histories which haue swept away whole Countries with these that haue raged in particular Cities as in Venice in Florence the yeere of our Lord 400. in which thirtie thousand or in Constantinople when Leo Isaurus ruled wherein there dyed three hundred thousand Citizens as both Volateran and Aegnatius testifie shall wee say that none of these dyed the Seruants of God Shall wee censure Alphonsus the eleauenth King of Spaine that good Ladouicke with his Sonne Iohn many zealous Diuines as Beza and others for bad men
marryed couple in turning their water into wine Iohn 2.6.7.8 The like care the Lord hath ouer euery poore marryed couple that haue small meanes great charge for The eyes of the Lord are vpon them that feare him and that put their trust in hit mercy to deliuer their soules from death and to feede them in the time of dearth Psal 33.17.18 Thus hee fed Iacob and his Children when there was a dearth in Canaan hee sent Ioseph before into Aegypt in his speciall prouidence to prouide for them So God fed his Israell like Sheepe in the wildernesse with Angels food and water from the Rocke Thus Christ fed his fainting auditors in the Desart with bread and Fishes as he did his Disciples vpon the shore with the same dyet Yea hee still feedes all his hee feedes euen the wicked hee giues a soppe to Iudas nay hee feedes the Eagles Crowes and Rauens Birds and Beasts Nay hee clothes the Lillies and will hee not feede and clothes thee and thine oh thou of little faith Ponder well Christs seauen arguments in the sixt of Mathew against thy diffidence if thou couldest but rest in him and relie vpon him by faith though the Lyons should want and suffer hunger though the Lyons and and Buls of Basan the great ones of the world should be famished as were some in the siege of Samaria and Ierusalem yet thou shouldest want nothing that is good If thou hast faith but as a graine of Mustard-seede in truth and sinceritie which extends to thy body as well as thy soule ere thou shouldest perish the very Heauens should raine Manna as it did on the Israelites the Rocke should giue her water yea the law-bones of Beasts should afford thee moysture as to Sampson the very Rauens nay the Angels should feede thee as they did Elias the very Fishes of the Sea should afford thee siluer as they did Peter Mat. 17.27 12 Mans life doth not consist in abundance of earthly things Luke 12.15 Man liues not by bread onely Mat. 4. God can blesse a small pittance and portion vnto thee hee can multiply a few Loaues and Fishes to the feeding of thousands hee can increase the little Oyle in the Cruize and the Meale in the Barrell to the poore widdowes to the sustentation of their families and the paying of their Creditors to whom they are indebted 2 Kings 4.2.3 Hee can make Daniel and his three Companions prosper looke and like as vvell with pease and pulse to eate and water to drinke nay to be fayrer and better liking for three yeeres together then those Children that eate meate of the Kings portion and dranke of the Kings Wine Dan. 1.12.13 â—4 15 As it is all one for the Lord to saue with many or with few 1 Sam. 14.6 to ouerthrow whole Armies with a few Water-lappers with a Warriour and his Armour-bearer by a Boy or a Shepheard yea to slay a thousand with the law of an Asse in the hand of a strong man so it is all one vvith him to feede and to foster thee with this portion or that with course meates or cates to sustaine and maintaine thee and thine vvith great meanes weake meanes small meanes no meanes or contrarie to all meanes how many if we beleeue Histories and experience both in sieges of Cities by land and in stormes and extremities by Sea haue beene preserued for a long time euen with such meates as nice and daintie stomackes would lothe and detest vnlesse hunger were the Cooke as the flesh of Horses milke of Mares Frogs Mice Rats nay greene Hearbes Plants Grasse and Leather of shooes What small portion of bread hath glewed and holden the life and spirit together for many dayes together yea euen Tobacco it selfe that much vsed abused Plant I haue wondered to heare Marriners relate It were much that a Daughter should nourish her Father by opportunities to visit him in prison such a time by yeelding her onely breasts to be suckt by him that the expectations of all those that commanded hee should be famished to death were frustrate if the Authors may be credited vnlesse that Gods helpe were able to blesse small meanes aboue humane hopes Euen the crummes will suffice Lazarus neyther doe I thinke that hee dyed of famine but eyther naturally or by the violence of his diseases I am perswaded God prouided both crummes and crusts for him else-where if there were such a Lazarus historically as the most thinke and not Parabolically as Salmeron and others discusse so will the Lord prouide for thee 13 The best of Gods Children haue beene as poore as thou now art euen Christ the Son of God by nature heyre of the earth and of the nations whose al things are was here on earth poore So was Iob Iob 1.15.16 so Elias 1 Kin. 17.11 begging a piece of bread the Apostle Paul and Peter and the rest of the Disciples poore Fishermen wanting siluer and gold Acts 3.6 So were there in euery place poore Saints as in Macedonia in Ierusaâ—em and else-where in the Apostles Ministerie 1 Cor. 4.11 So from time to time the most excellent of the Saints such as waâ—ted for the comming of Christ that they might receiue a better resurrection vvere without house and harbour meanes and munition Tossed to and fro wandring vp and downe in sheepe skins and gâ—ate skins being destitute afflicted tormented Heb. 10.24 Heb. 11 35.36.37 To which besides these before and in the Apostles times wee might adde those and many millions recorded by Eusebius the Tripartite Historie and the Centuries of such that were in the same case in the persecution eyther of heathenish or hereticall Emperours chiefely by Arâ—ians amongst whom were Athaenasius and Chrysostome in their time as also those that were spoyled by the Gothes and Vandals What neede I mention Dauid that was almost famished till hee ate the Shew-bread so the stocke of Dauid Ioseph and Mary the mother of Christ whose offerings of Turtle-Doues for want of better sacrifices shewed they were not rich yet the Lord supplied their wants to carry Christ into Aegypt by sending the Wise-men of the East with gold vnto them Mat. 2. euen as the Lord will supply thy wants vpon the like occasions for his glory and thy good or if thou liue poorely or dye in debt as many of the Lords seruants haue done yet if thou haue Christ and the riches of his mercies by faith thou art rich enough liuing and dying Obiect But this perhaps troubles thee that thou hast beene in a good estate and art now declining and at the lowest ebbe Ans Since this is a burthen it is a miserie to haue beene happy yet euen the very Philosophers as Seneca and others besides Petrarcke haue prescribed comforts in this crosse but the word hath balme plenty for this sore the Saints haue tryed the like as did Iob whose