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
his Inheritance vnto his next Kinsman of his Family and hee shall possesse it and this shall be vnto the Children of Israel a Law of Iudgement or an Ordinance to iudge by as the Lord hath commanded MOSES In which gracious Answere these things may serue for our vse Note 5 First we may note that God reiected not these women from hauing a place in his earthly Canaan because so earnestly they sought and desired it and thereby wee may gather comfort assured and infallible that out of his Heauenly Canaan hee neuer reiecteth any that are desirous to haue a place in it for Hee that commeth to me saith hee I cast not away God would not the death of a sinner but rather that hee would turne from his sinne and be saued God would haue all men to be saued and to come to the knowledge of his truth And in this God is no excepter of persons but in euery Nation hee that feareth him and worketh righteously is accepted of him There is neither Iew nor Grecian bond nor free male nor female in this but wee are all one in Christ Iesus Exclude not then your selues out of Canaan and the Lord of mercy and goodnesse will not exclude you Note 6 Againe wee may note how harsh this disinheriting of Daughters is because wee desire to continue the name If God be pleased to continue the Land or Inheritance in our name blessed be his will if hee be against it and to that end giue no Sonne but Daughters wee fight against one that is too strong for vs in seeking by-wayes contrary to his rule and how can it please him God raiseth vp houses and putteth downe at his pleasure for the Earth is his and all that is in it with his owne to doe his will who will controule and checke him Now if he doe this by a woman why may hee not May hee raise a name by women inheritors and may hee not change the name againe when hee seeth good by giuing a daughter and no Sonne Let vs often thinke of the Psalme in a religious feeling and humbly desire to receiue instruction from the Lord They thinke their houses and their habitations shall continue for euer euen from generation to generation and call their lands by their names but man shall not continue in honour hee is like the beasts that dye This their way vttereth their foolishnesse yet their posteritie delight in their talke c. Here wee may note how grossely and grieuously they erre that condemne the gouernment of Women when Crowne and Kingdomes by lawfull descent in the all-guiding prouidence of God fall vnto them for be they not within this Law of God that he saith should be a Law of Iudgement that is a Law to iudge by of this matter for euer If a man haue no Sonne his Inheritance shall descend vnto his Daughter CHAP. II. Moses is fore-warned to die and how God fore-warnes vs. Sect. 1. THE second part of this Chapter now followeth in the 12. Verse to wit the shewing of the Land of Promise to Moses and the telling him of his death in these words Againe the Lord said vnto Moses goe vp into this Mount of Abarim and behold the Land which I haue giuen to the Children of Israel And when thou hast seene it thou shalt be gathered vnto thy people as Aaron thy Brother was gathered c. These points that are naturall from this place will come againe to be spoken of in the last Chapter of Deutronomie to which I referre you Let vs therefore I pray you euen seriously and zealously pitch our mindes vpon these points Note 1 First that Moses is not here taken away sodainely but is premonished before that he must away and a time giuen him to prepare himselfe for it a great and sweet mercy of God to his Children Wherefore Dauid prayeth heartily Lord let mee know my end and the measure of my dayes Let me know how long I haue to liue And againe in another Psalme Teach mee to number my dayes that I may apply my heart vnto Wisedome The Lord doth not this by expresse words as here to Moses but first by increasing weaknesse and infirmities vpon vs secondly by many yeeres thirdly by Examples of others daily before our eyes and fourthly many times by a secret instinct in our hearts with arguments and circumstances fitting to confirme vnto vs that wee must dye so that if wee be vnprepared it is our fault that wee carry no better an eye to the Lords dealings with vs no better a watch ouer our selues for state of body and minde nor make better vse and application of things as that often repeated counsell in Scriptures willeth vs saying Watch watch for you know not at what houre the Bridegroome will come c. Sweet is the Lord and most gracious is his course Let vs not be wanting in ours and all shall be well the time neuer sodaine the thing neuer fearefull but as welcome as quiet sleepe to a wearied and ouer-wearied body A sodaine death to any one prepared is no hurt for the word of God is firme and immutable hee that beleeueth shall be saued No man taketh my Sheepe out of my hands There is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirit Againe Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perils or sword No no for I am perswaded that neyther death nor life no not sodaine death nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Now if none of these certainly not sodaine death as I said before and therefore well saith the Booke of Wisedome concerning the godly that though he be preuented by death yet shall hee be in rest hee was taken away least wickednesse should alter his vnderstanding or deceit beguile his minde though he was soone dead yet fulfilled hee much time for his soule pleased God therefore hasted hee to take him away from wickednesse c. It is said that S. Iohn dyed of an Apoplexie and Policarpuâ— wished hee might doe the like yet wee vsually pray against sodaine death first in regard of the rash iudgement of the world secondly many mens negligence in preparing themselues for all houres the want of which hath made the godly sometimes timerous as wee see in Dauid Psal 39.15 thirdly as their soules are not alwayes set in order so neyther their houses as in Ezekia 2 Kings 20.1 But I say againe to one that hath laid his ground-worke well it is no hurt blessed be God and for the iudgement of men in taking Gods office vpon them in iudging weakly or wickedly of their Brethren Mat. 7.1.2 it is too rash
the sting of Death is to thee not imputed but in the mercies of God pardoned and in the merits of Christ couered 1 Cor. 15. Rom. 8.1 Remember that God is the same God vnto thee in thy death that hee was in life good gracious propitious mercifull and mindefull of thee in thy last and greatest exigent Enoch found it so who walking vvith God in his life vvas taken away by the same God in his death that he was no more seene Gen. 5.24 Therefore it was Iobs dying comfort that his Redeemer liued whom as hee desired so hee hoped to see with the eyes of his body as he had beheld him with the rest of the Patriarkes with the eyes of Faith Iob 19.25 This consideration made him confident in the midst of his combats that though the Lord should kill him yet hee would trust in him Iob 13. This made prophecying Iacob ioyfull in his last farewell out of the few and euill expired dayes of his Pilgrimage in the inioying that Shilo the blessed Messias and his saluation which so long hee had waited for Gen. 49.18.33 This made old Simeon so comfortably caroll out his Swan-like song a little before his death euery particular of vvhich dittie expresseth his delight to dye and his desire to depart when hee had the worlds Sauiour in his armes and his Spirit in his heart Luke 2.25.26.27 28.29 And sure if thou haue the same grace and feele God in so many particulars now gracious vnto thee in thy life as did Enoch Iob Iacob and Simeon thou oughtest vpon the same grounds to seâ—tle thy heart in the sweet assurance of Gods speciall presence in thy last dissolution that hee will make thy bed in thy sickenesse and send thee that very Comforter his owne Spirit which according to his promise he sent his Disciples euen when all externall comforts faile if thou now worship him in spirit and in truth Iohn 4.24 For Salomon the wisest of men from the wisdome of God taught what Dauid his Father blessedly felt 1 Kings ch 1. v. 48. ch 2. v. 1.2.3 v. 10.11 that the righteous hath hope in death euen then when the wicked is cast off by reason of his malice as was Antiochus Epiphanes Herod and others And therefore you of the Israel of God you the Seede of Abraham the friends of God feare not for the Lord is vvith his Seruants with those whom hee hath chosen and he will be with you and not cast you away but vvill strengthen help and sustaine you yea againe I say Feare not thou worme Iacob and yee men of Israel I will helpe thee saith the Lord and thy Redeemer the holy One of Israel Esay 41. v. 8.9.10 v. 14. If the Lord be thy friend as hee vvas a friend to Abraham to Lazarus and to his Disciples and is still to all that seeke him and his grace then sure hee will play a sure friends part hee will sticke fast to thee in thy last conflict in this thy vvarrefare remembring thee euen in death as hee did his friend Lazarus Iohn 11.11 Therefore apply Dauids meditation as balme to thine owne sore in thy feares and say to thy soule Why art thou sad oh my Soule and why art thou so disquieted within mee still trust in God and giue him thankes for the comfortable helpe of his presence Though I walke through the shadow of death yet will I feare none euill for thou art with mee thy Rod and thy Staffe shall comfort mee Psal 23.4 God is my God euen the God of whom commeth my saluation God is the Lord by whom I escape death by whom indeede death is no death Psal 68.20 4 Remember what death is properly to the godly not a dying but a departing Luke 2.29 not an abolishion but a dissolution Phil. 1. a loosing out of Prison a Goale-deliuery to the soule not a curse but a blessing a freedome and a libertie out of captiuitie not pernitious but precious in the sight of God is the death of his Saints Psal 116. A walking with God Gen. 5. A going to our Fathers in peace A gathering to our people and A yeeldding of the spirit Gen. 25.8 Gen. 49.33 A sweet sleepe Deut. 31. A rest of our flesh in hope Psal 16. 116. A resting from our labours Reu. 14. with diuers such Epithites that the Scripture giues speaking of the death of Abraham Iacob Moses Dauid Iosias c. and the rest of the Saints of God Oh then why shouldest thou feare thy freedome Doth any Iewish Turkish Romish or Athenian Bond-man take it ill to be infranchized Doth any Apprentise distaste to be made a Free-man Is any Prisoner daunted vvith the newes of his deliuery out of colde Irons Is any Captiue discomforted when hee perceiues the meanes of his ransome oh then why shouldest thou be daunted with that messenger that is sent from the King of heauen to deliuer thee from all the maladies and miseries of this life from all the distresses crosses and cares that are incident to this mortalitie in bonds sickenesse diseases paines of body burthen of minde incurable sores with an hundred such like afflictions which make life to be loathedly vnpleasant and vnprofitable besides Is any man afraid of his bed is not rest comfortable to a iournying foot-man to a trauelling pilgrime or a drudging labourer Oh how glad is hee to repose his wearyed limbes in his wished couch Oh how acceptable is sleepe to refocillaite and recouer the ouer-spent spirits and to reuiue the decayed powers Now thy death is but a sleepe as the Word testifies there being such a proportion betwixt death and sleepe that the Heathen could tearme sleepe the Image of Death and the elder Brother of Death and our graues are our beds in which our bodies resting and sleeping the holy Ghost vvhose liuing Temples they were vvatching ouer them vvhen they are dead shall rouze them vp at the last day in beautie glory and splendor like the Sunne refreshed like a Gyant ready to runne his Race 5 Further to inlarge and diffuse this meditation a little further doth any man dislike to accept of these opportunities where hee shall not onely see and visite but inioy the company and conference of his friends his longed for his louing and beloued absent friends their sight is gracious the communion and conuersation with them is more gracious now by death we come to enioy and to ioy in the presence of our friends vvho haue broke the Ice before vs and haue led the way to this common Inne of death we shall see the face of CHRIST wee shall looke vpon him whom our sinnes haue pierced behold his wounds in his glorified body as the Angels now behold them wee shall inseperably be vnited vnto him and so ioy in him that our ioy shall be full in those blessed mansions which hee hath gone before to prepare wee shall liue and conuerse with Abraham Isaack and Iacob
manner how the beginning of sickenesse cause originall continuation and end that euery fit in thy sickenesse nay the very pangs of death are particulerly set downe in the counsell of God Did God so as hee did Dauid when thou wast an Embrio without forme in thy mothers wombe when thou wast made in a secret place and fashioned beneath in the earth Psal 139.15.16 and doth he not now thinkest thou behold thy trouble Will he not strengthen thee in the bed of languishing and make all thy bed in thy sickenesse Psal 41.2.3 In the 56. Psalme v. 8. Dauid prayes that the Lord would put his teares into his bottle Now consider with thy selfe hath God a bottle for the teares of his Seruants much more hath hee bottles for their bloud and much more doth he respect their paines and miseries with all the circumstances of sickenesse and death How did this comfort the Church of Ierusalem in the death of Christ in that nothing came to passe in it but that which the fore-knowledge and eternall counsell of GOD had appoynted Acts 4.28 Thirdly the Meditation of this point must teach thee to possesse thy soule in patience to kisse Gods Rod to subiect thy selfe like an obedient childe to his correcting hand to couch downe like Issacar vnder thy burthen what miserie soeuer in life what manner of mortalitie in death doth befall thee because it is the Lords doings it is a message from thy King an errand from thy Father a summons from thy Iudge a Loue-token from thy Bridegrome a warning from thy Generall therefore to be receiued with all loue and loyaltie submission and subiection without muttering and murmuring belching and barking against God as the manner of some is Oh consider the practise of Dauid Psal 39.10 I held my tongue saith hee and said nothing Why so because thou Lord aidst it The same consideration sealed vp the lips of Aaron when two of his owne Sonnes were consumed with fire Leuit. 10.3 So Eli when hee considered it was the Lord that threatned him and his house was content that he should doe what seemed him good 1 Sam 3.18 Ioseph thus reuiues his brethren when their harts failed them in a great perplexitie Gen. 43. Feare not saith hee for it was the Lord that sent mee before you Oh obserue how the very meditation of Gods permissiue prouidence armes him and his against griefe impatience and discontent open thou the boxe and apply thou these Cordials and Mithridate to thy owne particular I warrant you who euer had a window into Simeons Soule had seene no small Iubilie of ioy in his inward man arising euen from these very thoughts that it was the Lord that let him depart in peace after hee had imbraced the Prince of peace to whom that thou maist conforme thy selfe let this one motiue moue thee besides many moe Namely the greatnesse of this sinne of impatience a sinne not onely condemned in the Word Prou. 14 29. 19. vers 19. if it be but against man much more if against God as that of Iobs was Iob 3.1.2.3 c. but also punished most seuerely in the Lords owne people as yee may see at leasure in euery Chapter almost of Exâ—dus and Numbers it neuer scaping scot-free but bringing a greater iudgement with it then that which did occasion it As doe the people murmure for Quailes for Water c. against God against Moses and against Aaron they shall be plagued vvith Pestilence and Serpents and Death and Murraine and mortalitie Oh then if thou wilt be angry be angry with thine owne sins the occasion of all crosses and of all curses the causer of Terâ—ours and Consumptions and Burning Agues and Biles and Botches and Plague-sores yea of Death it selfe Leuit. 26.16 22. Wherefore is the liuing man sorrowfull Man suffereth for his sinnes Lament 3. Sinne was the cause of Ezekias botch of Gehesies and Miriams Leprosie of the Philistines Emerods of the Aegyptian plagues and therefore Christ bids the blinde man sinne no more least a worse thing befall him Iohn 5.14 For Death by Sinne entered into the world Rom. 5.12 which Sinne still continueth Deaths sting wee carrying that sting in our bosomes that vvill kill vs oh then plucke this sting out drowne Sin in the salt Sea of repentant sorrow as the Marriners cast Ionas into the Sea and the cause being remoued the effect will cease The tempest shall turne to calme when thou turnest to Christ though thou hast outward paine thou shalt haue inward peace and shalt depart in peace Secondly in that God limits and lets and permits our departure it teacheth vs that the dayes of man are so determined as that no man no meanes can protract them or detract from them beyond and besides their limits for God which hath appoynted the seasons and times for euery thing Acts 1.7 ch 17. hath determined also the dayes of euery mans life as hee did Iobs Iob 14.5 which life as it is like a weauers Lombe Esay 38.10 so it must last till the last thread thereof be wouen like an Houre-glasse running till the last minute of time be expired before which time this thread cannot be cut by the power of men and Angels this Glasse cannot be broken all externall created power cannot cause the Lord to alter what hee hath written in the numbring of our dayes no more then Pilate would change what hee had vvritten vpon Christs Crosse Obiect 1. But here a scruple may arise concerning Ezekias who was told from God that hee should presently dye Esay 38.1 yet after there were fifteene yeeres added to his dayes 2 Kin. 20.1 Answ First Gods will is alwayes one in it selfe like God himselfe how euer in respect of vs it may seeme contrary or contradictory as it is secret and reuealed Secondly there was no change of will or decree in God but in Ezekias himselfe who receiued the sentence of death like the Niniuites conditionally as the Theefe may receiue the sentence of death from the Iudge vnlesse hee carry himselfe after more carefully or get the Kings Pardon presently For all Legall Threats as also Euangelicall Promises haue their relation and reference vnto the condition of Faith or Infidelitie of Repentance or Impenitencie by the performance or not performance vvhereof wee auoid or incurre the curses denounced or are capable of or not capable of the promises propounded therefore when God staid the execution and as it were repriued this good King hee did nothing but what hee determined for hee decreed by this threatning to bring him to the sight of his sinnes and so to repentance that hee might liue Obiect 2 Obiect 2. Iob complaines that his breath is corrupt that his dayes are extinct and that the graue is ready for him Iob 17.1 So Dauid complained that the Lord had weakened his strength in the way that he had shortened his dayes yea hee feared that God would take him away in the midst of
of God Rom. 1.30 Rom. 8.7 vnruly and vntamed Heffers Hâ—s 4.16 Spurners against God Deut. 32.15 A rebellious and a false seede Esay 57.3.4 Conspirators and such as stretch their hands out against God as Iob and Ieremie call them Ier. 11.9 Iob 15.25 Dispisers of the Spirit of Grace Heb. 10.29 Stout against God in their words Mal. 3.13 Contemners of his wayes Iob 21.14 Setting their mouthes against heauen Psal 73.9 Dispising both the Word of God vvith the Iewes 2 Chron. 24.19 Psal 50.17 and the Workes of God as did the Gentiles Rom. 1.21.22 And the Ministers of God as the Elders of Israell and the People did Moses and Samuel Exod. 16.8 1 Sam. 8.7 And the Iewes CHRIST and his Disciples but euen the person of GOD himselfe as did the Aramites Nabuchadnezzar Senacherib Rabsekah and others so the Lord hath threatned to despise such despisers 1 Sam. 2.30 to deride such deriders and to lay their honors in the dust Psal 2.4 Cursed are they of the Lord like the inhabitants of Meros Iudg. 5.23 euen with all the curses pronounced from Mount Eball Deut. 27. Because they serue not the Lord the Lord accounts basely and vilely of them euen as of Oxen and Asses Dogs and Swine Esay 1.3 2 Pet. 2.22 As drosse and dung and vnsauory Salt fit to be cast away yea though Coniah the Sonne of Iehoâ—akim were as the signet vpon the Lords right hand yet if hee despise the Lord hee shall be pluckt thence accounted as a despised and broken Idoll or as a filthy vessell Ier. 22.24 28. Nay though Saul be a King if hee reiect and forsake the seruice of God God will reiect and cast him away to 1 Sam. 15.16 Yea Ierusalem if shee refuse to obey her God shall be an habitation of Diuels Reu. 18.2 The Iewes though Ruhamah shall be Lo-ruhamah though Ammi Gods people yet if they forsake the seruice of God they shall be Lo-ammi none of Gods people Hos 1.6.9 But as at this day it is seene a disgraced despised and contemptible Nation and so will the LORD deale with all other wickedly wretched contemners and despisers of his Glory his Word his Workes his Ordinances they shall be blamed and shamed and come to an ignominious and odious end Euery creature shall conspire their destruction that serue not their Lord and Master the Creator The Angels shall smite them as they did Pharaohs first borne Zenacharibs Hoast and Herod Acts 12.23 Men shall laugh at them and the righteous shall haue them in derision Psal 32.6 7. They shall not continue in honour but be like the dumbe beasts that perish Psal The Diuell shall tryumph ouer them and cry at their deserued Plagues So so there goes the game They hiding their sinnes and not confessing them to Gods glory shall not prosper Prou. 28.13 Their soules shall be smit with feares like Pushur and Cain Gen. 4. Ier. 10.3 There shall be no peace to them but sonitus terroris a sound of terrour round about Esay 57. Iob 15.20 c. For their good names these shall rot and perish Prou. 10.7 euen like their wealth and substance vpon which Gods curse shall seaze Deut. 28.16.17.18 They shall be made a wonder a Prouerbe and a reproach amongst all people an astonishment an â—issing and continuall desolation Deut. 18.37 Ier. 25.9 And for their seede it shall not prosper the sword shall destroy them Iob 27.14 for the Lord will root out the memoriall of the wicked from the earth Psal 34.16 Therefore as Dauid concludes to the comfort of Gods Seruants after the enumeration of many blessings Thus shall the man be blessed that feareth the Lord so I may say in these particulars and many moe plagues denounced from the mouth of GOD as in Leuit. 26.16 Psal 49.12 Psal â—07 10 Prou. 3.33 vpon the wicked in this life besides those which they shall feele and finde in their death Iob 13.26 Psal 49.14 And in Iudgement Dan. 12.2 Esay 2.11 Reu. 1.7 Reu. 6.15 Mat. 25. and 41. and in hell Marke 9.43.44 Luke 13.28 Reuel 9.6 Loe thus shall the man be plagued that serueth not God If any beleeue not these testimonies let him looke his owne face in the glasse of the examples of Pharaoh Herod Nebuchadnezzar Holofernâ—s of Iulian the Apostate Valerian Antiochus Nero Domitian Decitis Dioclesian Baiazâ—t with infinite others from the Word and Histories as they are recorded by the Machabees Tacius Suetonius Dion Orosius c. and they will speake that from the beginning of the world till now sinne alwayes brought shame and that Gods dishonour brought Gods disfauour death to the body damnation to the soule which considerations may be whips and goads to driue vs to the dutie vrged It is contrary with the godly their seruice is the path way to honour the people that hearken vnto Gods voyce are a precious people vnto him high aboue all Nations in praise in name and honor Deut. 26.17.18.19 Aske the verdict and censure of all the Prophets and Apostles and the Seruants of God Esay Micah S. Paul S. Iames S. Peter yea of Christ himselfe and according as they were inspired by the Spirit of Truth and knew in their owne experience they will say that the way to be great is to be good to rise is to fall to be exalted is to be humbled vnder the mighty hand of God 1 Pet. 5.6 The way to seeke glory and honour and immortalitie is to continue in well doing Rom. 2.7 to be fixed established and to indure for euer is to beleeue and to fulfill the will of God Esay 7.9 1 Iohn 2.17 and that the onely thing that is good for man is to walke with God Mâ—c 6.8 Yea Tâ—lly and Aristotle that made Honour the subsequent and effect of Vertue and Goodnes the Aegyptians that painted it betwixt Humilitie and Labour the Romanes that so composed their Temples that a man must first passe by the Temple of Humilitie and Vertue ere hee could touch the Shrine of Honour saw with the eyes of Nature that the way to be great is to be good Yea to serue that goodnesse which the Heathens onely coniectured but Christianitie defined to be the soueraigne good and that is God himselfe who is both more willing to preferre his Seruants to earthly dignities here if it be good for them to be exalted yea and infinitely more able then Assuerus was to honour Mordocheus Hest 6.6 Nabuchadnezzar Daniel Dan. 5.7 Pharaoh Ioseph yea or Saul any of his Captaines or followers for all his baosts of his Fields and Vineyards 1 Sam. 22.7 since his alone is Greatnesse and Power and Glory and Victory since all that is in heauen and Earth is his Riches and Honour Power and Strength c. as Dauid acknowledgeth Hannah singeth and Cirus confesseth 1 Chro. 29. 11.12 1 Sam. 2.7.8 Ezra 1.2 For I pray you what was the most that any of those great Monarchs could doe for any of their
aboue as Adam and so Eue their nine hundred and thirtie Seth nine hundred twelue Enos nine hundred and fiue Caynan his sonne nine hundred and tenne Malalehel nine hundred sixtie and two Iayred nine hundred sixtie and fiue Methusalem nine hundred sixtie and nine Noah nine hundred and fiue c. but wee hardly attaine to our nintie but if a man liue past nintie to nintie and seauen or nintie and eight with Liuia and Perpenna or to nintie and nine with Statilia if hee passe his Climactericall of sixtie and three wee count him an old man but if hee attaine to his hundred as did Valerius Coruinus and Metellus Abbot Paconius and Titus Pauls Scholler wee account him very aged but if hee exceede his hundred as Heroditus writes of some of the Aegyptians and some of Masinissa the Numedian King to an hundred and foure as did Hipocrates or an hundred and fiue with Xenâ—philus or an hundred and seauen with Terentia or an hundred and eight with Homer or an hundred and tenne with Guarinus and Helias the Abbot or an hundred and twelue vvith Cyrus a Bishop but chiefely to an hundred and twentie with Romualdus the Hermite we admire and wonder at him as much as former times wondred at their Hermites And vvell wee may since our life seemes to be but the Epitome and Compâ—ndium of former yeeres so short so momentanie that as the Scripture compares it to a flower to grasse to smoake to clay to dust and chaffe which the vvinde scatters to a bubble a blast a breath a vapour a dreame a shadow a Weauers shittle and such fading things so Antiquitie hath called it a winged woman fruitfull of sinnes yet swift Ambrose saith it is like the glory of the world which the Tempter shewed CHRIST in the twinckling of an eye like the Vision which Esdras saw vanishing in a moment Esdras 1.8 like Ierusalems Temple that was soone destroyed for as one stone was not left vpon another in that materiall Temple so shortly one bone will not be left vpon another in the temple of the best compacted body liuing which saith Inchinus is nothing else but Carneâ—-glacies fleshie Ice or Icie flesh soone thawed and dissolued a clayie frame saith Pontanus standing on the pillers of a little breath ready euery day it is so ruinous to fall in manus Domini into the Lords hands of whom wee haue it as tennants at will The largest limits of our Lease being but a day for so Dauid and Moses when they play the holy Geometricians and Arithmetitians in measuring and numbring their time goe not by yeeres and moneths but by dayes yea and to some it is but a short Winters day to the longest that liued a Summers day in which hee that hath the most prosperous Sunshine may be compared to those Flyes that breede in the Sunne neare the Riuer Hipanis which appeare in the Morne are in their full strength at Noone and dye at Night Whence came the Prouerbe Hominem esse Ephimeron that man is a continuer for a day beyond which determined day hee cannot here abide Other things are continued long by extrinsecall meanes or intrinsecall qualities vvithin themselues some by their extreame cold as all sorts of Mettals some by their exceeding heate as Pepper Ginger and the like some by motion as Water and Wine that by motion are kept from putrifaction some by continuation of the parts with the whole as the Sea that corrupts not in the whole but in the parts as may be seene and felt in the creekes in Essex that come from the Sea but man being made mortall and so hauing that Epithite more fitly appropriated to him then any other creature neither by his naturall composition can nor in the wise Gods disposition must continue long vpon the earth neyther can any Physicall meanes preserue him vnlesse a Metaphysicall power doe vphold him and cause him to hold out to his old yeeres as Simeon here did Is Death so certaine and Life so short then let vs learne to bestow it well so long as God lends it Absolon after a long time knew not how to pacifie and appease his Father we haue but a short time allotted to pacifie and appease our displeased GOD therefore let vs speedily labour our reconciliation let vs worke out our saluation with feare and trembling As Abigall speedily met Dauid and appeased his wrath 1 Sam. 25. and as Dauid speedily met the Lord by repentance after his numbring the people 2 Sam. 24.10 and as Peter went out presently and wept bitterly after the denying his Master Mat. 26. So let vs who in the whole course of our life haue as much displeased as wee haue dishonoured our GOD instantly haue recourse to the throne of grace that the Lord may smell the sweet sacrifice of our broken hearts ere wrath goe from the Almightie to our destruction Oh our dayes are few and our sinnes many wee haue beene barren in good fruitfull in euill plentifull in sinning penurious in sorrowing If Dauids sinnes were moe then the hayres of his head ours are moe then the sands in the Sea and if hee washt his couch vvith teares vvee had neede wash our soules with flouds of vvaters turning like Niobe into fountaines and like that old conuert Pelagia be Pelagus lachrymarum a Sea of sorrow as wee haue beene vncleane sinckes of sinne nay if wee should now for euer shake hands with sinne and haue no more commerce with the flesh and the world but liue retyredly mortifiedly piously and penitently as the old Hermites pretended and if we should liue Noahs and Nâ—stors yeeres and euery day weepe as much as Mary Magdalene did at her spirituall marriage vvith Christ as much for our selues as the Daughters of Ierusalem did for Christ nay if we should weepe out our eyes like some penitents that Cassianus mentions remembring with Ezekias our former vanities in the bitternesse of our soules it were not a sufficient recompence for our fore-past rebellions nor a satisfactorie sacrifice for our former sinnes But what shall wee say to those that in this short life make a long and a continuated custome of sinne neuer redeeming the time or thinking of their few and euill dayes or of the reckoning they must make when they are expired but passing their time in iollitie singing to the Tabret and the Harpe letting the reynes loose to all licentiousnes making their bellies their God planting here their Turkish Heauen of Wine and Women wallowing like Swine in all lusts like Sardanapalus amongst his wantons seruing no other God then Mammon or Goddesses then Venus making Dogs and Horses or such base Creatures their beloued Idols They thinke no more of death then the stiffe-necked Iewes that made a league with the graue and a Couenant vvith Hell such as some lazy Pastors make vvith their people that if these will neuer trouble them they would neuer thinke of these
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
possesse vs that are now liuing of our ineuitable dying that it may worke in vs the same effects that it did in them Oh let vs thinke of it in our prosperitie in our pleasures let vs meditate of it in our Orchards in our Gardens as did Ioseph of Aramathia who Iohn 19.41 had his Sepulcher in his Garden euen the place of his recreations let vs thinke of it in our beds those Embleames of our graues in our Closets in our Cloisters in our Walkes and Galleries that so remembring it in euery place expecting it at euery houre it may not come vpon vs vnprouided as the storme vpon the Marriner as the enemie vpon the drowsie Centinel as Dauids Companie vpon the drunken Amalekites as the politique Graecians vpon the secure Troyans Death is like the Basiliske it hurts not if it be spyed betimes if Death spye vs first it kils vs as the Basiliske doth the Traueller if wee spye it first wee kill it as the Traueller doth the Basiliske as Ambrose makes the Application and therefore as Aristotle writes of two Fountaines the one whereof if a man drinke it makes him laugh so much till he dye if of the other it both hinders laughter and preuents death these two fountaines are the Remembrance and the Obliuion of death the last is like poysoned water to kill vs the first like strong distillatorie waters to reuiue vs. Yet alas for all this who thinkes of death there is such a generall crust of Securitie growne ouer this Land that it is to be feared wee are exposed to the same dangers that Ierusalem was the cause of all whose plagues was shee knew not her visitation she remembred not her end Lament 1.9 Oh how few number their dayes that they may apply their hearts vnto wisedome How few thinke of their ends till sicknesse end them till Death say to them as GOD to Ezekias Thou must dye and as the Prophet to Ahaziah Thou shalt not come downe from thy bed to which thou art gone vp 2 Kings 1.4 How few looke into hell ere they leape into it How many Arithmeticians are in the world that number all things but their dayes their corne cattle sheepe stocke money wares and the like that are as wise Serpents in euery thing excepting in fore-seeing their death How many like carelesse debters still runne into the debts and arrerages of former sinnes with GOD their patient Creditor neuer thinking of the day of account the strictnesse of the Iudge the closenesse of the Prison the Serieant at their backes Death ready to arrest them How many sleepe out their time like Salomons sluggard How many cry Soule take thine ease eate drinke and be merry singing to the Tabret and the Harpe stretching themselues vpon their Iuory Couches saying like these Epicures which Tertullian blames in his Bookes of the Soule Oh Death what haue we to doe with thee trouble not thou vs and wee shall not trouble thee yea though wee haue so many Monitors euery day in all the things of Nature the Sunne setting ouer vs the graues vnder vs though wee see many Tombes euen in our Churches and Monuments as the word signifies to admonish vs Crosses and Sicknesses Deaths summons that tell vs Death is approching vellicat haec aures atque ait en venio yet neuerthelesse as the sight of one obiect or colour takes away the eye from beholding another the thought of the world and the lusts thereof takes away the thought of death And as Absolon carryed on his Mule whilest hee hung by the haire of the head was thrust through three times by Ioab so our soules being carryed here vpon our flesh vvhich Augustine Hugo and Luther call the Asse of the soule whilst our thoughts are climing and fixt vpon the high Tree of Honour Pleasure Preferment Death like Ioab comes and kils vs with a triple Dart that wee see not Time past present and to come neuer thinking of these darts till wee feele them no more then the fish of the hooke till it hold her yea though wee see daily wiser wealthier holier healthfuller and younger then our selues goe to their graues yet this thought still raignes in vs that we shall not dye till we be old as Seneca notes Non patemus ad mortem c. yea euen such as thinke they shall be happy after death thinke little of the day of death Tantum vim habet carnis animae dulce consortium saith Augustine such force hath that sweet consort betwixt the soule and the flesh But it is more which Tully notes that there is no man so old but hee thinkes hee may liue one yeere longer though hee vse his third foote when one of his other feete is in the graue already and this makes euen old so encline in their thoughts and desires vnto the Marriage-bed who in the course of Nature haue but a few steps into their graues yea to associate themselues with such young yoake-fellowes that if Sophocles were liuing hee would blush once againe for shame to see them and Cato should haue more matter to laugh at then to see an Asse eate Thistles in which we verifie Christs prophesie that as in the dayes of Noah wee marry and are marryed neuer thinking of death till the Floud come This makes such an invndation of sinne as delights Sathan who takes as great delight to steale away our hearts from the thought of Death as Absolon did to steale away the hearts of the people from his Father Dauid for he knowes full well that if wee should thinke of Death wee should not practise sinne hee knowes that as the Serpent when shee stops the one eare with her taile the other with the earth shee will not harken to the voice of the Charmer so the Lords Doues that are as wise as Serpents laying their eares to the earth remembring their mortalitie will not be deluded with the charmes of his temptations he knowes that his hooke bayted with riches will not be bit vpon if a man remember himselfe breuis incertique huius iteniris of this his short and vncertaine iourney hee knowes hee will not sinne that knowes after death hee shall inherit Serpents and Wormes For which cause when hee would haue vs to sinne hee hides the griesly head of Death casting the scumme and mist of some deceiuing pleasure before our eyes as they say Iuglers doe in their trickes shewing vs onely sinnes pleasure as the Panther shewes his pleasing spots to the Beasts to deceiue hiding his head that hee may deuoure vs. Therefore to conclude this Part as our Sauiour Christ said Remember Lots Wife as Nazianzen saith to oppressors Remember Naboths Vineyard so I bid those that are terrigenae Brutigini the sonnes of the earth Remember their earth nay God wâ—isheth thee to remember thy earth Oh that they were wise saith God of Israell and woul'd remember the latter things Deut. 32.29 Oh that wee
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.
heate of their persecutions being refreshed with the vision of that incarnate Babe Prince of peace branch of Iesse eternall Counsellor which they did preach and of whom they did prophesie In Christ reioyced the Apostles Peter Iames and Iohn yea Paul himselfe in the midst of stripes whips and imprisonment In Christ reioyced the ancient Martyres Policarpus Ignatius Cyprian euen like the three Children in the middest of the fire In Christ reioyced the ancient Fathers Augustine Ierome Bernard c. witnesse their words works and writings amongst the rest of him that could say Deus meus omnia my Christ and all things Wife Childe Friend Father ioy sufficient efficient in life and death Nay lastly as with Christ so in Christ and for Christ reioyced the Angels in earth and in heauen be glad then oh yee righteous and reioyce ye that feare the Lord as the Angels to the Shepheards as Esay to the Church For vnto vs a childe is borne and a Sonne is giuen For to vs is borne a Sauiour in the Citie of Dauid which shall deliuer all his Israel from their sinnes Matth. 1.21 Luke 19.10 Many and manifold are the ioyes of the sonnes of men as dangerous as diuers few with those sonnes of God by Creation and Adoption Angels and Saints reioyce in or for Christ but sinners according to the diuersities of their darling sinnes solace their soules in such contents as I may call meerely Antichristian and against Christ and the Lords annoynted in which they please themselues and displease him content their flesh but crucifie CHRIST and grieue his Spirit Nabal and Baltazar the Epicure and Drunkard hath ioy enough in his feasts and festiuals the colour of the wine delights his sight the relish his deuouring sense like a base Bagge-pipe hee makes such Musicke as the Diuell daunceth at when hee is full The Vsurer the worldling and the miserable able miser hath his heart rauished when his eye reflexeth vpon his glittering Idoll and golden God the Calfe that this beast bowes too The impure Onan filthy Fornicator and inexcusable Adulterer which like to Salomons foole goes into the harlots house and like Ieremies neighing horse without vnderstanding runnes after his neighbours wife like the Oxe to the slaughter to his owne destruction delights himselfe as the Swine in the miâ—e as the Toade in the puddle as the Panther with excrements as the Scarabean Flye with ordure and filth as the Diuell his Father amongst filthy Hogs with his vncleane courses and discourses feeding his appetite with strange flesh as the lusting Israelites with loued and loathed Quayles v as the Italian Pselli and Mersi feede on poyson his chiefe ioy is to touch and taste Sodomes Apples and the forbidden fruit his onely Paradise the ioying in and inioying here which hee dreames of hereafter a Turkish Heauen a Mahumetaine portion of Wine and Women as for Christ hee hauing no heart at all Hosea 4.11 can haue no heart to him neyther in delighting in him or desiring him no more then the very Diuels themselues who quaked and trembled and made out cryes and exclamations at the very sight of him Luke 8.28.29 so all other Libertines amongst vs haue some Herodias or other some one beloued sinne which they more loue and like and ioy in then in the worlds Sauiour As some in their carnall companions and vvicked associates vvith whose dispositions and conuersations as they receiue as much infection in their soule as their bodyes from a Pest-house so they haue their refections as Baltazzar and Sardanapalus had with their Queenes and Concubines and so in the rest Well these carnall and common Christians which haue as much zeale to Christ and loue for Christ as common women plainely demonstrate that they haue the spirit of Sathan and not the Spirit of GOD as had Simeon And therefore as they ioy not in Christ neyther doth he ioy in them no more then a chaste Bridegrome in a whorish Spouse as they desire not him he desires not them nor their company in his Chamber no more then hee did the foolish Virgins as they delight not in him he delights not in them no more then a man delights in his crucifier and tormenter as they loue not him so hee loues not them no more then he doth Cain and Esau whom the LORD hated As Peter said to Simon Magus so I say to them They and their money perish together they and their lustfull pleasures perish together as did Zâ—mri and Cosbee they and their Gold perish together as did Achan and his wedge they and their Idols perish together as did the Israelites and their Calfe they and their sinnes perish together as did the murmuring Rebels in the Wildernesse they and their companions perish together as did Corah and his complices cursed be their sinnes and their Societies like Simâ—on and Leui brethren in iniquitie So let them perish Lord that are thine enemies like the vntimely fruit of a woman If any loue not the Lord Iesus let them be accursed Anathema Maranatha If any reioyce not at the birth of a Sauiour here with Simeon let the Sunne of all their carnall ioyes sâ—t and be eclipsed in the cloud of death Secondly as wee must ioy in Christ so wee must ioy and reioyce and be thankefull for Christ yea for all the blessings and the benefits that wee receiue in and from Christ temporall and spirituall externall internall or eternall so was Simeon here his song is Eucharisticall and gratulatory for the reuelation of Christ hee blesseth God that hee liues to see the conduit and the fountaine of all blessings to his Church Christ the Messias And since his Deuotion is our Instruction Christians must be thankefull for Christ Thus all the faithfull and beleeuers when Christ was borne offered vp their tributarie prayses the sacrifices of their soules breaking out into holy Hymnes and Songs The Angel did caroll out Glory be to God on high so the Easterne Magi the zealous Shepheards glorifie God the blessed Virgin magnifies the Lord Elizabeth and the prophecying Babe within her wombe leape and reioyce Anna Zachary and Simeon are not behinde with their parts in continuing their prayses and so must wee with our best hearts and affections make vp the Quire since wee haue no lesse interest in nor no fewer priuiledges by Christ then they The Reasons to inforce this duety are these First if the Saints of God in the old Testament were so thankefull for their temporall protection preseruation and redemption from their outward enemies the Egyptians Amalekites Canaanites Ammonites Moabites Philistines c. by temporall Sauiours Moses Ioshua Gideon Iaphte Sampson Dauid c. as may be seene in the spirituall Songs of Moses and Aaron and Miriam and Deborah and Baruch
and Dauid and Iudith how much more ought wee to burst forth into prayses for our spirituall deliuerance from the Flesh the World the Diuell that Pharaoh and from his Aegyptian yoake from Hell Death and Damnation by that Messias of whom these earthly and terrestriall Sauiours were Types and figures Secondly gratulation and thankefulnesse is a duety commanded Psal 50.15 1 Thes 5.18 therefore wee must not be immorigerous and disobedient to Gods commaund no more then Paul was to the heauenly vision vnlesse vve be found fighters and rebels and traytors against God Thirdly it is a species and part of Prayer and so of Gods spirituall worship Phil. 4 6. Ephes 6. Fourthly by this duety wee glorifie God which is the end of our Creation Psal 50.23 Fiftly 1. It is a seemely thing and becommeth the Saints to be thankefull Psal 33.1 2. It is a very good thing to praise the Lord Psal 92.1 3. It is a pleasant thing and praise is comely Psal 147.1 Sixtly the very Heathens haue commended it and the beasts haue performed it in their bruitish manner to their benefactors as appeareth in Androdius his Lion Seauenthly an vnthankefull man is hated of men accounted as a Viper and an vnprofitable burthen to the earth the very light of Nature and common humanitie cryes out vpon it Eightly God vpbraydes and brands his dearest Children for the omission of this duetie 2 Chron. 32.25 Ninthly the omission of this is a signe of a proud heart and brings downe Gods wrath Ibidem Tenthly this is the conuersation vvhich wee shall haue in heauen euen to praise God especially for the redemption of the world by Christ Phil. 3.20 Reu. 5.9 Reu. 19.1.3 This is the life that the Angels leade therefore vvee ought speedily to inure our selues to it This must excite vs to be more carefull in performance of this duety It is a blame and a blemish to be vnthankefull to man as Iudas was to Christ as the Iewes and Abimelech to Gideons Children as Pharaohs Butler to Ioseph much more to God It is a sinne and an abhomination to be vnthankefull to God for temporall and outward blessings as health wealth life libertie children c. so for the vse of the Creatures Christ vpbraydes the nine Lepers for this sinne Luke 17.17 18. And sure those that vse the Creatures prophanely as Dogs and Swine and beasts neuer looking to the holy and religious vse of them as sanctified by the Word and Prayer they are worse then the Doues and Elephants that at least looke vp to heauen when they eate their meate but if we be vnthankfull for the Incarnation Death and Passion of the Creator that in his humanitie was made a creature and subiected to death to redeeme vs the slaues and vassals of sinne and Sathan from the first and second death our sinne is in a higher die and graine of ingratitude wee are more not onely vnchristian but viperous and inhumane then the sauage Getes and Sauromiataines Alas then how many are vnlike to thankefull Simeon hour many are seemingly and hypocritically thankefull for outward things they are ready in euery company to thanke God oft times in the Pharisaicall pride of their hearts for full basquets and rich store-houses abundance of Talents fruitfull wife for their Oliue branches their children but the same men are neyther vocally nor really in words or workes thankefull vnto God for Christ Iesus for the benefits vvee haue by him 1. of Election 2. Vocation 3. Iustification 4. Redemption 5. Sanctification and title to 6. Glorification for his 7. Word 8. Gospell 9. Sacraments 10. Ministers 11. Ministerie for these ne verbum quidem not a word there is altum silentium as mute as fishes All naturall and morall men in this are Mutes and not Consonants as it is most consonant they should be Or if they speake a gratulatory word their hearts are as farre from it as heauen from earth at least their workes proclaime open warre and hostililie against the Lords Christ kissing him with Iudas in outward profession crying Aue and all haile with the Iewes when their liues being all hell they cry Crucifie him in their conuersation Psal 3.17 And thus much for the Title now to the Text Lord now lettest c. Euery word hath his waight without torturing the Text these things are obseruable 1. Simeons Compellation Lord 2. his desires Limitation Now 3. the acknowledgement of the Diuine Permission Lettest thou 4. his proper Appellation Thy Seruant 5. his desired Dismission Depart 6. his hoped Pacification In peace 7. his grounded Resolution According to thy Word of which in order Simeons Compellation In this word Lord. SOme take Lord essentially for the whole Trinitie Iehouah Elohim some personally for one of the Persons for indeede the vvhole Trinitie and euery Person in the Trinitie is oft in the Scripture tearmed by this vvord Lord. Some appropriate it here to God the Father some to Christ the Sonne so Theophilact and Euthumius some to God the holy Ghost so Athanasius Apply it vnto Christ and then you haue to consider a great Mysterie a great Mercy God manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued into glory for that incarnate Babe vvhich Simeon hath in his armes in respect of his humanitie hee cals him Lord in respect of his Diuinitie From whence wee see demonstratiuely what all Orthodoxe Antiquitie affirmes the testimonie of Scriptures harmony of all reformed Churches Generall and Prouinciall Concels seuerall Creedes both Apostolicall and Nicene confirme that Christ the Messias the Sonne of God is both God and Man Christus Deus de Patre Homo de Matre c. God of his Father Man of his Mother of his Fathers immortalitie of his Mothers virginitie of his Mother without Father of his Father without a Mother a Priest for euer after the order of Melchisedech without Father as hee was Man without Mother as hee was GOD of his Father without time of his Mother without seede not borne without eyther man or woman as was Adam nor of man without a woman as was Eue nor of both man and woman as are wee the posteritie of Adam and Eue but of a woman without a man Patrem habuit in Coelis Matrem quesiuit in Terris hauing a Father in Heauen hee sought for a Mother in earth yea such a Mother as made the Mystery so miraculous as all things in heauen and earth cannot paralell or patterne it for these three things in this one are accomplished of GOD admirably singular and singularly to be admired Deus Homo Mater Virgo Verbum Caro to wit God and Man a Mother and a Maide the Word and Flesh vnited in one A Mystery neuer sufficiently to be admired Vt propter nos veniret
others within the Church with sodaine Iudgements for their blasphemous Heresies nay euen his owne people with the plague of three-score and ten thousand men for the mistrust of Dauid his Seruant that God which neuer suffered sinne to goe vnpunished in Iustice if it were not pardoned in Mercy he that sees no iniquitie in Iacob nor no sinne in Israell in couering the transgressions of his Children and remitting the eternall punishment to the penitent in respect of their soules yet there are causes sufficient for him some secret some reuealed 1. Both in respect of God 2. of his Church 3. of the wicked and 4. of thy selfe that he should exercise thee with temporall afflictions here as he did Dauid as with sickenesse diseases c. Therefore as the Israelites found out Achan the Theefe the cause of their plague the Marriners Ionas the cause of their storme whom they punished condignely so finde thou out by a diligent search thy Achan thy Ionas thy speciall sinne which occasions this blast and storme of sickenesse put Achan to death crucifie that sinne cast Ionas into the Sea drowne it or wash it in a floud of teares as did Peter and Ezekias and CHRIST will wash thy wounds vvith his bloud he will recouer thy soule and restore thy sicke body if it be good for thee or renue thy state in a heauenly mansion prouided for thee Depend vpon God for the issue haue recourse vnto him by Faith in the first place looke vpon the brazen Serpent as soone as euer thou art wounded and thou shalt be healed and helped eyther thou shalt be deliuered from this crosse as was Ezekias or haue patience to indure it as had Iob or a happy issue in it as had Dauid but runne not in the first place to the Physitian vvith Asa 1 Chron. 16.12 nor to Charmers Witches and Coniurers as did Ahazia to Baalzebub the God of Ekron 2 Kings 13. as Saul to the Witch of Endor least thou perish as hee did least thou pay the Diuell thy soule as our ignorant superstitious common people doe for curing thy body the wages that hee requires least thy medicine be worse then thy disease but Returne vnto the Lord hee hath spoyled thee and hee will heale thee hee hath wounded thee and he will binde thee vp Hos 6.1 5 God inflicts lesse vpon thee then thy sinnes deserue though thy paine be great for as wee are all by nature sinfull Psal 51.4 Corrupt and abhominable and gone out of the way Psal 14.3 Psal 53. all offending in many things Iames 2.3 so he might condignely pay thee the wages of thy sinnes death damnation Hell fire Rom. 6.23 Rom. 21.8 for indeede it is the mercy of God that wee are not vtterly consumed because his compassions faile not Lament 3.22.23 Hee hath not dealt with thee after thy sinnes nor rewarded thee after thine iniquitie Psal 103.10 6 God afflicts thee not so much as hee might and could for as thou hast sinned in euery part in thy tongue in thy head thy eyes thy feete Rom. 3.13.14.15 as euery member hath beene made a weapon of vnrighteousnes to fight against God Rom. 6.13 so hee could racke and rent torture and torment thee in euery member euen as hee will deale with the reprobates in hell Doth thy head ake with the Shunamites childe 2 Kin. 4. ver 18. hee could make thy heart ake to he could scorch thy tongue like the rich Gluttons Lukâ— 16 24. burne thee within thy bowels as hee did Aâ—tiochus c. Is one member distressed hee could smite thee with boyles from the crowne of the head to the sole of thy foote as hee did Iob Iob 2.7 Therefore it is kindnesse to punish one part when all haue offended 7 The Saints and Seruants of God haue indured greater extremities then as yet thou wast euer invred vnto thou hast heard as of the patience so of the paines of Iob thou hast not felt a Flea's biting in respect of him and yet there was peace to him at the last Iob 42. ver 17. Looke vpon the Patients of Christ that heauenly Physitian in the Gospell one good woman troubled with an issue of bloud twelue yeeres long which had spent all shee had vpon the Physitians yet at last cured An other woman vexed with a spirit of infirmitie eight and fiftie yeeres that was bowed together and could not lift vp her selfe in any wise yet loosed by CHRIST from her disease A man that vvas diseased eight and thirtie yeeres lying at the poole of Bethesda yet at the voyce of Christ rose vp tooke vp his bed and walked How long thinke you was Lazarus pined with hunger wanting crummes payned with vlcers wanting comforts reiected of men his best Physicke the Dogs tongues ere hee were carryed by the Angels into Heauen Luke 16. I might instance in the Creeple that was lame from his mothers wombe that sate at the gate of Salomons Temple called Beautifull and in that other impotent Creeple at Lystra which were both of them healed and helped the one by Peter and Iohn the other by Paul and Barnabas Acts 14.8.9.10 In Aeneas that kept his couch eight yeeres sicke of the Palsie yet in the name of Christ made whole Acts 9.33.34 In him that was blinde from his birth Iohn 9.2 In those two blinde men that cryed after Christ Mat. 9.27 All which by faith receiued their sight from him that is the light of the world So in those whose Sonnes and Daughters were dispossessed of those tormenting Spirits wherewith from their Cradles they were possessed Marke 9.21 verse 25. Luke 9.42 Mat. 15.22 with all the rest of the halt blinde dumbe maymed c. that were cast downe at IESVS his feete and healed Mat. 15.30.31 If I should set before you in order Dauids suffrings in this kinde you would wonder who though hee were a King a Priest and a Prophet a man after Gods owne heart yet indured dira dura hard and harsh pressures GOD so tempered his cup that hee occasionedly cryes out that by reason of his outward and inward sorrowes there was no health in his flesh no rest in his bones his wounds stincking through corruptnesse his loynes filled vvith sore diseases no sound part in his body his flesh trembling within him and the terrours of death comming about him his heart panting his eyes dimmed his strength failing euery way so perplexed that his extremities cause him not onely to cry and call and complaine and groane but euen to roare and bellow out like an Oxe pricked in the bitternesse of his soule Psal 55.4.5 Psal 38.2.3.4.5.6.7.8 c. yet for all that so freed so comforted after that his heart was filled with ioy and his mouth with laughter that hee broke sorth into prayses vnto his God vvith ioyfull songs for his deliuerance Apply this Mithridate of these examples to thine owne ruptures Did