inward and outward Fiftly to shake off thy carnall securitie for prosperitie makes thee forget God as did the Israelites Manasses e Psal 30.6 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 f Numb 16 49 rebelling against Moses and Aaron and for g Numb 24 3.12 murmuring against God hee that plagued h Exod. ch 8 Ch. 9. Ch. 10 Ch. 12 14 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 i 1 Sam. 5.9 Philistines with Emerods in their secret parts for their abuse of the Arke King k 2 Chron. 26.19 Vzziah with Leprosie for abusing the Priests Office Gehezi for his l 2 Kin. 5.27 Couetousnesse the m 1 Sam. 6 19. Bethshamites with death for prying into the Arke the n 1 Cor. 11.36 Corinthians with sickenesse and death for profaning the Lords Supper o 2 Chr. 16.10.11.12 Asa with diseases in his feete for imprisoning the Prophet p Sueton. Domitian q Spart lib. 2. c. 1â— Hadrian r Euseb lib. 7. cap. 3. Valerian Dioclesian Maximinus Iulian Aurelian Arnolphus Antiochus Herod and others vvith incurable diseases and death it selfe s Ruffinus Niceph. c. for their pride blasphemie persecutions of his Children and the like sins Cerinthus Arrius and 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 t 2 Sam. 24. 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 u Numb 23 21. nor no sinne in Israell in couering the transgressions of his Children x Ps 32.1.2 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 y 2 Sam. 12.10.11 as with sickenesse diseases c. Therefore as the Israelites found out Achan the Theefe z Iosh 7.24 the cause of their plague the Marriners Ionas a Ion. 1.15 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 b Zeph. 2 1. and Ezekias c Mat. 26. 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 d Esay 38.3 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 e Iohn 14.2.3 and thou shalt be healed and helped eyther thou shalt be deliuered from this crosse as was Ezekias f Mum. 21. Iohn 3.14.15 or haue patience to indure it as had Iob or a happy issue in it g Esa 38.21 22. 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 1.3 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 Antiochus 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 Luk. 8.43.44 which had spent all shee had vpon the Physitians yet at last cured An other woman vexed with a spirit of infirmitie Luke 13.11.12.13 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 Iohn 5.5.6.7.8 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
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 Ezech. 18.23.32 Esa 55.6.7 1 Tit. 2.1.1 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 Act. 10.34.35 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 Againe wee may note how harsh this disinheriting Note 6 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 seeling 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 First 1 Note 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 Psal 90.12 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 Mat. 26.41 1 Pet. 4.7 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 Iohn 3.15.1 18.36 Iohn 10.29 Rom. 8.1 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 Ver. 35. 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 Ver. 38. 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 Esa 57.1.2 2 Chron. 34.28 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 Policarpus wished hee might doe the like yet a Why we are to pray against sodain death 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 Ezekias 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 vsually both in this and other things The life before and the profession and confession of a true Faith ought to giue all men satisfaction if not let them remember that saying well Rom. 14.4 Who art thou that iudgest another mans
therefore as there is no danger in handling an Adder or Viper or any other Serpent when her sting is taken away so there is no perill in Death since Sinne which is 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 3 Ionas 4.2 Exod. 34. God is present at thy death 3 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 settle 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 Pro. 14.32 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 Iames 2.23 and to his Disciples and is still to all that seeke him and his grace the 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 if 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 4 Death is no death to the godly 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 116. 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 Vita vix vitalis 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 Semnus Imago mortis Frater mortis Homer 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 5 Wee shall know and inioy our friends in glory 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 a Gen. 11.15 and to ioy in the presence of our friends vvho haue broke the Ice
workes as his Word are for thy instruction whether they be workes of Mercy or of Iustice Vse 2 Secondly is it so that death is by the permission of God Nay is it so that thy death and so the death of euery childe of GOD is not onely fore-seene but fore-appointed of God then the consideration of this speciall prouidence of God must be a motiue amongst others which wee haue vsed and are to vse to incheare vs against death Oh how ought this to adde life and spirit vnto thy faintings that God considers euery circumstance of thy death as the time when and the place where and the 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 didst 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 Exodus and Numbers Exo. 14.11 15.24 16.2.2.7 17.2.21 Numb 11. 14.2.1.26 21.5 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 Terrours 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 Doctrine 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. Obiect 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 Mutatio non in Deo sed in homine 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
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 hissing 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 107.10 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 Holofernes of Iulian the Apostate Valerian Antiochus Nero Domitian Decius Dioclesian Theod. lib. 3 c. 11. Euseb lib. 7. c. 30. Lib. 7.14 Baâ—azeâ— with infinite others from the Word and Histories as they are recorded by the Machabees Tacitus 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 Holinesse is the way to Honor. 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 it good for man is to walke with God Mic. 6.8 Yea Tully 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 God is most liberall of all Masters For I pray you what was the most that any of those great Monarchs could doe for any of their Fauourites and Followers in their chiefest graces when they set their wits a-worke what to doe for such a man whom the King will honour Cloathing in Purple and royall apparrell setting on their heads a Princely Diadem putting a Chaine of gold about their neckes Rings vpon their fingers mounting them on their Steedes or setting them in a gorgeous Chariot with Proclamations before them of the Kings fauours towards them was the chiefe luster and eminencie that earthly Kesars could dignifie their chiefest Seruants withall Gen. 41.42.43.44 Hest 6.9.11 c. But what are all these Honours that the King of Aegypt the King of the Medes or of the Babilonians could profer in respect of that Honour which God bestowes vpon the meanest of his Saints and Seruants Surely toyes and trifles for in stead of these fine Linnens and royall Roabes that are exposed to the corrupting Moath and consuming Time God will clothe his with the externall and internall Roabes of Grace the righteousnesse of Christ Esay 49.16 Rom. 13.14 they shall not haue a fading but a flourishing not a mortall but an immortall Crowne not of Gold but of Glory that is they shall not haue a Chaine of Gold onely Psal 45.13 but of golden Graces knit together by Saint Peter 1 Pet. 1.4.5.6 c. In stead of a Ring they shall be placed as Signets on the Lords right hand Ier. 22.24 I cannot say they shall ascend vp in a chariot though Elias were so taken vp but they shall be aduanced to choise mansions in such a Kingdome as surpasseth all the Kingdomes of the earth as much as the Sun the Clouds or Salomons Throne Iobs Dunghill Ephes 2.6 Iohn 14.2 Reu. 3.12 where they shall be Kings and Priests for euer Reu. 1.6 Such honour haue all his Saints Psal 149.9 If any man obiect that he sees no such honour that Gods Saints haue that they are rather made here a gazing stocke to men and Angels despised reuiled and euill spoken of yea reputed as the filth of the world 1 Cor. 4.9.12.13 and the off-scouring of all things Answ It is true indeede But of whom Of such whose neyther prayse nor disprayse is to be respected of profane men children of Beliall of fooles and naturalists for so are all vngodly men tearmed Psal 14.1 Psal 53.1 Luke 12.20 Ier. 4. c. Of such wee are reputed fooles for Christs sake yet are wee wise in Christ though weak yet strong though despised yet honourable 1 Cor. 4.10 Honourable though not with wicked men yet wee shall be hereafter when wee must sit in ioynt Commission with Christ in Iudgement vpon them In the meane space wee are honoured of God and if he be with vs who can be against vs Rom. 8.31 Gods Seruants best regarded and rewarded Besides if this Motiue will not fixe vpon thee yet let the greatnesse of reward the excellencie of the wages
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 Xenophilus or an hundred and seauen with Terentia or an hundred and eight with Homer or an hundred and tenne with Gnarinus 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 The shortnes of our present dayes demonstrated And vvell wee may since our life seemes to be but the Epitome and Compendium 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 In Lucam 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 Carnea 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 Arithmeticians 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 Aristot de hist animalium which appeare in the Morne are in their full strength at Noone Homâ— Ephimeron 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 Foure causes of the long continuation of things 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 Vse 4. Of Instruction 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 Our many sins are to be mourned for and why 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 Nestors 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 Vse 5. Of Redargution 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 What is the estate of these that liue merrily as they say like Pope Iohn in corporeall and spirituall pollutions like Pope Ioahn these must trie experimentally vvhat that cursed Pope once ieasted at Atheistically that there are long paines in another life for these that misspend their golden dayes in gracelesse impurities and impieties in this short life The profane mans practise these they both make this their short life shorter
these and these particulars before their deaths Thirdly the godly expresse the hidden ioy The last words of holy men are holy 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 Samuâ—l 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 See 1 Sam. 22. 23.1 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 Persecutors Lord lay not this sinne to their charge Acts 7.60 Last words reuealed of the Theefe on the Crosse Gregorie that bonus Latro good Theefe that so happily stole Paradise were Lord remember mee when thou commest into thy Kingdome Luke 23. The seauen last words that Christ spoke vpon the Crosse to the Daughters of Ierusalem to his virgin Mother to his beloued Disciple Iohn to God his Father De Passione to the penitent Theefe as recorded by the Euangelists explained by Ferus Nabumius and Gueuarra these and all these of holy men in the sacred Cannon Mons Caluariae and of Christ himselfe as one speakes of Cyprians Epistles referunt pectus ardore plenum shew their deaths were full of peace as their liues were full of grace If I should instance in all the rest of this kinde and set downe at large What speeches the Saints haue vttered in their deaths the gracious words like Apples of Gold in Pictures of Siluer that haue proceeded out of the mouthes of Saints euen when they lay vpon their sicke couches drawing their last breath testifying their faith in Christ their hope of Heauen their zeale for Gods glory their sorrow for sinne their sealed pardon Or when they were to be martyred and sacrificed by fire as they are collected and recorded by Ecclesiasticall Authors Eusebius Nicephorus Apotheg morientium the tripartite History the Centuries Mr. Foxe his Martyrologie Grineus Mr. Perkins and others to whom I referre you It would easily appeare that where the Premisses are Grace in Life the Conclusion will be Peace in Death Let vs chew the cudde in the Meditation of some particulars How to dye well Euseb lib. 3. cap. 30. Idem lib 4 c. 15. The last words of Peter in his crucifying death were thus to his wife O Coniux memento Domini Oh Wife remember the Lord Iesus Of Polycarpus were prayses and prayers Of Cyprian Salus mea virtus mea Christus Dominus Christ the Lord is my strength and my saluation Of Ambrose Nec pudet viuere nec piget mori c. I neyther am ashamed to liue nor grudge to dye because I haue a good Iesus both in life and death Of Augustine Paulin. in eius vita It is no great matter that wood and stones fall and ruine or that mortall men dye vsing that sentence of Dauids Psalmes which also Mauritius the Emperour vsed Possidon in eius vita Oswaldus Miconius de Zwinglio anno 1536. when hee was slaine by Phocas his Centurion Iust is the Lord and righteous is his iudgement Zwinglius thus when hee was wounded in the wars mortally Well goe to they may kill my body my soule they cannot Erasmus dying in the house of Ierome Strobenius breathed out his soule crying thus Chare Deus c. Deare God oh God my mercy deliuer me make an end oh Christ and saue mee Peter Martyr saith Simler and Bullinger that were present at his departure confessed his faith acknowledged Christ his Sauiour expounded and applyed Scriptures exhorted his Brethren and in his death was wholy diuine Obijt anâ— Christi 1564. So was Oecolampadâ—â— that burning Lampe in Gods house who supplyed with the oyle of grace gaue a wondrous light euen in his death as appeares by Grineus his Epistles to Fabritius Capito and others Luthers death resounds ioyfull prayses for Gods reuelation of the truth vnto him and victory ouer the Romish Antichrist Caluin as Beza reports that heard him with Dauids heart dyes not speaking but sighing out Dauids Psalmes * See a little Book from the Martirologie gathered called The deaths of holy Martyres Ridley Latimer Hooper Saunders with many moe constant Professors dyed desirous of the fire saluting the Stake professing their Faith confirming their Brethren and calling vpon God If I should ascend a little higher How great men haue liued and dyed good men and looke into the sicke Couches of Emperours Kings Queenes Dukes Earles Nobles which like those Boreans Acts 17. were truely noble indeed I should occasion you to magnifie Gods mercies in calling some great ones vvho by their workes and words as liuing so dying testified that their Graces did equalize their Greatnesse I might instance in Charles the fift in Theodosius the great in Maximilian the second in Stephen King of Poland in Fredericks the third Prince Elector in Ferdinand in Queene Anne Bullen in Ioahn Gray the Duke of Suffolks Daughter with diuers of others To omit the last words of Chrysostome dying in his exile of deuout Bernard of Ignatius the Martyr of these Belgicke Lights Phillip Melancthon Tremellius Musculus c. with maâ—y moe some whereof thankefully recording the benefits they had receiued from God in life spirituall and temporall some pouring out their soules for the good of the Church which they haue bequeathed vnto Christ some discoursing of the vanities of this life of the fruits of sinne of the miseries of man some reioycing in the Spirit for the mitigation
of their paines the consolations vvhich they felt from the Spirit their vnion vvith Christ their happy passage into Paradise their transmigration vnto their Sauiour exulting at the ioyes of Heauen which then they haue seene as Moses saw Canaan and in part tasted nay some as it were by a Propheticall Spirit illuminating them as it did Iacob and Ioseph fore-seeing and fore-telling what should happen after their deaths as Iohn Husse and Ierome of Praige did concerning the Papacie haue all of them here with Simeon departed in peace And though some amongst the Heathens as Cyrus Caesar Augustus Titus Traiâ—â— Senerus Adrian Pompey as also some of their Philosophers and Poets as Aratus Socrates Aristotle Anacharsis Antisthenes Theophrastus with others haue spoke to admiration concerning the necessitie of dying the miseries of life the exprobration of Tyranny the soules immortalitie the true God which they called The thing of things to whom they haue called and committed their Children as their Apothegmes and speeches are recorded by Plutarch Zenâ—phâ—â— Laertius and others yet they haue come so farre short of Christians eyther in their ciuill acts and morrall workes liuing or their words dying that it is as easie to discerne betwixt them the strength of Nature and the fruits of the Spirit as betwixt conduit water and Aqua vitae by the taste Now the Reasons why the godly depart in peace are these Reasons why the godly depart in peace First the Promise of God which must needes be acccomplished that Peace shall come that they shall rest in their beds euery one that walketh before the Lord Esay 57.2 which promise as it was verified in Enoch and Elias that vvalked vvith GOD so it shall be in all the faithfull Secondly they haue peace with God with whom they are reconciled by Christ which is their peace and therefore they must needes haue peace in God going out of the world to God who haue had peace with God in the world from whom they haue beene absent in the body Thirdly they haue that peace of God in their owne conscience which passeth all vnderstanding Phil. 4. which setteth them in an assured perswasion of the loue of God to them in his Christ the Lord shining in their hearts with the beames of his Spirit and the memory of all their well done deedes then reflexing vpon their vpright consciences fill them euen full of hidden ioy and inward peace These Reasons might be amplified Cauils remoued that blemish the deaths of the Saints 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 Ans 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 Mat. 26.39 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 Heb. 11.17 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 soules of Iobs Children and of Lots Wife that were taken away in the act of seeming sinnes Quest ad Dulc. c. 24. 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 those 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
Soule take thine ease eate drinke and be merry singing to the Tabret and the Hharpe 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 Mâ—numentum quasi â—â—â—ens mentem 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 vs that wee shall not dye till wee be old as Seneca notes Non patemus ad mortem c. yea Ad Mart. euen such as thinke they shall be happy after death thinke little of the day of death Lib. de gratia noâ—â— Test 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 De paup amand 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 wisheth thee to remember thy earth Oh that they were wise saith God of Israell and would remember the latter things Deut. 32.29 Oh that wee were wise euen in this particular oh how should vvee auoid many snares of Sathan that preuailes ouer vs euen by our securitie in this kinde And therefore Quos viuentes blanditijs decipit c. whom hee deceiues by fraud liuing Greg. in Mor. hee deuoures by force dying Oh how should wee be prepared for the second comming of CHRIST if wee had but an eye to the pale Horse and him that sits thereon Apoc. 6.8 Oh that wee had but the wisedome of the Cocke that eating his meate hath euer an eye vpwards to looke at the Eagle or the Hawke Oh that wee as wee looke downewards with the eye of Reason to the things of this life would with the eye of Faith looke vp for the comming of Christ who as hee rose like a Lion is ascended like an Eagle and will descend againe to iudge vs then should wee be fitted with the good Seruant come when he will come to entertaine our Master with ioy Mat. 24.23 But alas woe be to the secure world vvee neither thinke of Iudgement generall nor speciall after death or in death sometimes indeede wee can say wee are all mortall but ex vsu â—agis quam sensu as some pray it is a word rather of custome then feeling wee seeme to be a little more moued when wee follow a Funerall then wee weepe and waile and cry out This is the end of all flesh but as soone as wee are at home the most we doe is a carnall fruitlesse mourning for the dead wee make no spirituall vse of it to dye to any sinne in which as some compares vs wee are like to Swine who when some one in the Heard is bit with a Dogge all flocke about and gruntle but presently it is forgot they fall againe to wallowing and rooting or like little Turkies and Chickens who if the Kite or Buzzard swap and catch one all the rest with their dammes are in an vprore but instantly they fall againe to feeding so when Death that deuouring Dog that rauening Kite that preyes vpon all flesh snatcheth away any of our Friends and Neighbours wee complaine and exclaime of lifes breuitie the worlds vanitie wee mourne and pretend mortification vvee lament and seeme to repent but within few dayes all is drowned in the Leth of Obliuion wee forget Death as Nabuchadnezzar forgot his Dreame wee fall againe to our former sinfull securitie and so wee continue till vvee dye exeâ—cati insoporati impraeparati excecated insoporated vnprepared God reforme this and teach vs as Dauid prayes Psal 38. the number of our dayes and make
thou heede of this cursed course and Satanicall practise in thy sicknesse for alas to runne a whoring after 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 Against seeking to Witches Charmers in sicknes 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 k Galen lib. 6. 10 de simpl Medic. 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 Reconciliation with enemies restitution in wrongs in sicknesse to be practised 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 prejudice 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 Deut. 31.1 Iosh 25. 1 King 2. Ioshua and Dauid must prouide for the godly and peaceable estate of that Towne Citie or Common-wealth ouer which hee is set Magistrates Ministers and Masters must prouide for the good of their charges euen after their death 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. 28.19 comforts them with the promised Comforter Iohn 16.7 Thus Peter endeuoured that those to whom hee writ and preached should haue remembrance of what hee taught them euen after his departure 1 Peter 1.15 If Peters pretended Successors stood not so much on their personall succession as they should in the right of succession labouring to imitate the doctrine of Peter of the Prophets and Apostles nay if this care of doctrinall succession were in the Ministers of the