man may dye in a time when God forbids and yet dye when God permits and live out all Gods time who wickedly shortens his own The murmuring Isralites were buried in the wilderness notwithstanding their promise of seeing Canaan their infidelity anticipated their funerals The wages of sin is death and may as justly be payd in the morning as in the evening of our lives Indeed temperance doth not alwayes prove an Antidot against the Pestilence nor Abstinence a preservative against Famin nor innocence a security from the stroke of injustice but they are likely meanes The flagitious impiety of the old world sent a Deluge which possibly might have been prevented had their repentance been as visible as the Ninevites was who were repreived from execution after the sentence of death had passed upon them whereby omnipotence did demonstrate that he hath reserved a power in his own hands to length then or shorten the lives of men as he pleaseth and to make the sands in the glass of time run swift or slow according to his pleasure it is very observable how the Patriarks out-lived all their titles of consanguinity yet none lived to a compleat thousand years some indeed give this reason for it be cause God would make good his threatning to Adam that in the day he eat he should dye the death and so they would compute a day for a thousand years as St. Peter speaks but this is trifling and foolish A more probable reason may be to declare to the world the vanity of life when those who lived longest could not arrive to such a period which in comparison of Gods eternity is but a day CHAP. XXXVII SIn brought death at first and as sin increased death came near er by 500 years presently after the flood man sinned still and built Castles in the air and then it is reduced to 200 years and by Moses time half that remnant is taken away and threescore and ten is the period had God gone on still to shorten our dayes as we increased in sin our life by this time had not been a day long and therefore he no longer destroys the kind but punisheth the individual and sets it down for a rule viz. evil shall slay the wicked So that not one in 500 arrive at that state which they might attain unto by the course of nature but end their dayes in sin and folly and in a period appointed in anger we may easily observe how the blessing of health is contradicted by an impious life for from surfeting proceeds disolution of members relaxation of nervs fractures of bones inflamation of the liver crudities of the stomach which Solomon sums up besides the uncleanly consequences of lust which hunt for the pretious life and like a dart strike through the liver and the casual deaths caused by Jealousies and animosities thus providence intervenes and suffers not nature to take its course by reason of impieties CHAP. XXXVIII IT is observable that not a Son dyed a natural death before the Father for three thousand years untill Terahs time who was the first that taught the people to make Images of clay and corrupted the Worship of God his son Haron was snatched away by death before him The Jewish Rabbins do observe that during the standing of the second Temple there were 300 high priests but in the time of the first but 18 which stood within 10 years as long as the first which may be much attributed to their impieties It is thought by some of the antients that Balaam's wish to dye the death of the righteous was not only that he might be sav'd at last but also seeing what judgments God had purposed to bring upon the Moabites that he might come to his grave in a good old age with his father in peace we live by the word of blessing out of the mouth of God every command if observ'd like food and physick tends to the length of our natural as well as spiritual lives CHAP. XXXIX THe fear of God is the best Antidote against sickness as it is a direct enemy to sin which brought in death If sin destroy soul and body why should not piety preserve both If the sting of conscience torment body as well as soul doubtless peace of conscience releives both Why may not the soul as well conduce to the prolongation of the body as to the immortality of it Why may not the body have the perfection of life viz. health from the soul as life it self CHAP. XL. THe circumstantial actions of piety are influential towards the lengthening the lives of men as the sweet sleeps of temperate persons and their freedome from violent and inraged passions and the admirable contentment that dwells in a holy conscience these must necessarily conduce to a healthfull life Dying to sin is an excellent means to preserve life if men would try the experiment It is observed that the male heir of Ely's family dyed as soon as born for many generations according to a divine threatning until they set themselves unto a serious humiliation and solemn repentance We live not at an adventure but the manner and moments of our death come under a divine appointment the Jews could not prejudice our Saviours life untill his hour was come viz. that hour which by a special providence was appointed to be his last hour although St. Paul was in deaths often yet he dyed not before providence thought meet it is appointed to men once to dye that is it is once appointed to men to dye CHAP. XLI A Man may shorten his own dayes but he cannot shorten a Divine determination the date of Hezekia's life was lengthened with respect to himself but not in respect of Divine purpose that is the same be our time long or short CHAP. XLII Object But if Piety doe so prevaile with God to lengthen our lives how comes it to pass that many good and holy men dye whilst in the prime of their years Answer Those that reason thus doe not consider that the righteous may be taken away from the evil to come and by their deaths God may serve other ends of his Providence and yet make his promise good by recompensing Temporal with Eternal life Although God hath promised long life to them that obey yet he never promised that he would not borrow our natural lives as it were and make a glorious exchange CHAP. XLIII DEath may sometimes be a great mercy and life a great misery It is observed that from Adam to to the Flood by the Patriarks were eleven Generations but by Cains line eight they being shorter lived because God intending to bring a flood upon the World rescued the Elect from the fatall Deluge And the same reason is generally given in case Infants dye before the use of reason for of such is the Kingdom of Heaven Although Abijah came to his grave whilst young yet ther was some good thing found in him towards the Lord God of Israel
goethunder the name of some other Authour but also in his divine discourses wherin he acts the part of a Preacher he declares to the world that these remedies must be applied for he saith there is a time to heal and that a medicine doth good if rightly used for he compares it to a chearful spirit or rather a good conscience which is a continual feast CHAP. XIII CErtainly Ahab would never have been so sinfully ambitious to abtain the vineyard of Naboth for a garden of herbs If he had not understood their virtue as well as delight Doubtless the good will of him that dwelt in the bush is further declar'd to man-kind by the fruit the leaves and the flowers growing theron which he hath impregnated with such virtues that they are good for the healing of the nations in a corporal as well as in a spiritual sence those contemptible persons Job speaks of who cut up mallows by the roots probably understood they were nutrative and medicinal as the experience of many ages demonstrate CHAP. XIV THe bitter herbs appointed to be eaten with the pascal Lamb were not only typical but medicinal if we may beleeve some of the antients Nay a Dinner of herbs with Evangelical charity is preferd by Solomon before a costly banquet Medicinal herbs as Mint Anniss Rhue and Cummin c. were so much in use amongst the Jews that they layed tithes and costomary impositions upon them CHAP. XV. WHen the Church would make a Metaphorical description of the external and internal qualifications of her beloved doth she not compare him to those things that are most excellent and usefull as Myrrhe Aloes Cassia and all the chief Spices Without controversie Physitians are not onely usefull for the Embalming of the Dead as Joseph used them but for the recovering of the dying as our Saviour intimates when he saith the whole have no need of the Physitian but they that be sick have Who can be so weak as to imagine that the Art of the Apothecary should be employed only to prepare the Holy Oyntments for the Consecration of Priests and Kings of old and not to prepare variety of Medecines for the restauration of virtuous and pious Souls who through the meritorious death of the Son are made Kings and Priests unto God the Father CHAP. XVI THe Evangelical Prophet Esay reflecting upon the deplorable condition of the Church with the whole head sick and heart faint full of wounds bruises and putrifying sores being not bound up nor mollified with oyntments doth plainly intimate how necessary he thought the natural as well as the spiritual application of fit remedies in such a case which must needs be sad indeed when there is no Balm in Gilead and no Physitian there Jothams Parable may be useful thus far to instruct the world that not onely the Olive the Fig-tree and the Vine are usefull to Honour and cheer the Heart of God and man but also the bramble may have an excellency and superiority in some distempers for although its thorns do tear the flesh yet of its leaves are made a healing application Such is the Beneficence of our great Creator that since the Appearance of the second Adam we may eat of every tree in the garden without any prejudice to us or our posterity asking no question for conscience sake for the Earth is the Lords and the fulness thereof It is wonderfull to observe the miraculous providence of God in preserving the seminal virtues of plants from perishing by the deluge when we read not of any seeds preserv'd in the Ark the innocent Dove shewing a leaf to the new world preached a Sermon of Divine goodness so that the Poet might well say Quaelibet herba Deum c. CHAP. XVII EZechiels vision through Gods goodness may be daily seen a tree whose fruit is good for food and leaves for medicine Our Saviour the Physitian of Souls was Physitian of bodies too and not only commended the good Samaritan but acted the part of one throughout his whole life Saint Luke the beloved Physian was the quill of the holy dove the Divine Amanuensis The Angelick Spirits think it not an office inferior to their natureto be instrumental in the healing of the sick as may be seen in the stirring the waters of Bethesda Although our Saviors restoring sight to the blind man was miraculous yet means was used although but clay and spittle Saint Paul himself prescribes wine to Timothy as a medicinal cordial to chear his spirits and to support him under his infirmities CHAP. XVIII ANd the utility of Physicall Remedies is not onely demonstrated from Scripture but it may be evinced from the use of it by the most knowing and intelligent part of mankind both Jews and Pagans In the Temple of Esculapius there was a fountain of oyle with a golden Arch a perfect symbole of Physick the one denoting its usefullness the other its honour Again it is founded upon reason and attended with the experience of many Ages Therefore the unsuccesfulnes of it cannot be from the nature of the thing but from the misusings of it CHAP. XIX THe Design of medicines being not to prevent death for it is the unalterable Decree of Heaven that men must dye but it is to make life comfortable and to preserve natures lamp so long until there is no more oyl left to feed it And if we rightly understand the excellency of natural life it being that space of time alloted us for the securing our eternal state it highly concerns us to use those means which may be most likely to preserve it Now there are several things absolutely needfull in order to the preservation or restoration of natural life and must be observed or we cannot rationally apply the remedies The ability of the Physitian in prescribing The faithfulness of the Apothecary in preparing The regularity of the Patient in observing The care of Nurses in attending The strength of Nature in Assisting The Providence of God in influencing CHAP. XXI Concerning the choise of an able Physitian which is the unum necessarium in sickness next to the imploring the Divine Benediction This I may say that there is no action of a mans life of greater consequence neither doth any discover more of wisdom or folly then a preposterous or prudent choise There 's no wife man but will choose a person of learning experience and known integrity If a mans horse be troubled with the glanders it is a point of prudence to apply himself to the ablest Farrier for advise and not to every Hostler that hath a confidence to prescribe a drench If my watch want mending I would choose to send it to the most ingenious Artist People seldom are so imprudent in other things as they send not their Bellows to a lookinglass maker to mend but their bodies shall be sent to any mungrel Physitian who can sooner cure all Diseases then one The curing of Diseases being like mending a watch if not
Many times providence may make use of those distempered humours which the child derived from its Parent to be the instruments of death a holy person may dye in battail and be surpriz'd by every accident all these things falling alike to all Yet these examples doe not contradict a general rule viz. that Piety and Faith in Christ is a good preservative of natural life Enoch and Elias never dyed and became examples that a spotless life might possibly have been immortall CHAP. XLIV SO that the best way to secure our health is to indeavour to procure the providence of God to be our life guard but when he withdraws his protection we are exposed to the aspect of a Star the contingencies of a battel and the accidents of a humor every day and every minute we escape a thousand deaths surrounding us it is as natural for a young person to dye as an old because that is most natural which is most common and hath most natural causes but to dye with age is a very rare thing but the sins of youth are the immediate instruments of death and although a man in a consumption be under the preparations for death yet one in health may be as near it upon more fatall and less discern'd accompts by a sudden Feaver or Apoplexy c. There are some vices that carry a knife in their hand and cut of man before his time every sinfull pleasure tops off a branch from our short life Although we fly from death yet it followeth us and we doe like the poor creatures in Noahs flood when one flour drowned go to the next and so higher and higher and more and more diffracted with the horror of death and when at the uppermost story yet drown'd at last so we run from one disease and another overtakes us and we are pursued untill destroyed at last by the king of Terrors CHAP. XLV DAvid indeavours to use all the means possible to secure his life notwithstanding he had been told by Samuel he should live to wear the Crown so that the Divine determinations concerning our lives should not lessen our care to preserve our lives In the day thou eatest thereof thou shalt dye the death was Adams sentence the wicked and blood thirsty man shall not live out half his days as the Patridge sitteth on eggs and hatcheth them not so he that getteth riches and not by right shall leave them in the midst of his dayes The covetous rich man shall have his soul or life taken away and then whose are all his goods Sauls disobedience Ahaziahs evil consultations Jeroboams Idolatry Benhadads curiosity Ahabs cruelty Hananiahs false Prophesie Herods vainglory Saphyras perjury the Samaritan lords infidelity the forty two childrens calumny these impieties had a particular influence upon the contracting of their days as sacred writ demonstrates CHAP. XLVI MOreover the infirmities of virtuous good men may so far provoke the Almighty as to take away their natural lives although he reward them with Eternal life as in the example of Moses and Aaron and the good Israelites that murmured the good Prophet slain by the Lion Ely and Vzziah Somtimes God cuts off children for the sinfull miscarriage of Parents as in the case of Abijah the widows child Davids child Elies children Somtimes Subjects for the Ruâ—ers Impieties as Davids Subâ—ects CHAP. XLVII ANother thing that is necessary towards the procuring the fluence of a Divine blessing with the means is to endeavour to find out the cause of the distemper I mean the supernatural cause and to learn those lessons which providence intends to teach by sickness the Prophet's quaere wherefore doth the living man complain doth plainly intimate that there is a reason there is an Achan oâ— Babylonish garment or something that causeth the thorn in the flesh and this must be removed for the Almighty doth not afflict willingly the rod hath a voice there are many ends thaâ— God aims at in all afflictions Aâ— to correct for sinfull miscarriages our minds have diseases as weâ—… as our bodies the tympany oâ— pride the feaver of passion thâ— dropsie of covetousness anâ— therefore we are fed with thâ— bread of affliction and the water of adversity the plaguâ— of the heart is many times cureâ— with the plague of the body there is a root of bitterness from whence all our troubles spring As there is a vanity lyeth hid in the best worldly good so there is a blessing lyeth hid in the worst worldly evil we should imitate the Bee gather sweet fruit out of bitter flowers CHAP. XLVIII WE should not like Baalam strike the Ass look only upon the second cause of our sickness but behold the Angel that is the immediat instrument We are very prone to attribute too much to second causes but holy Job was of another minde when his children were killed by the fall of a house he saith The Lord took them away Sometimes the Almighty takes away a person by death in mercy to the person as Abijah and Josiah and others Sometimes he removes the child to exercise the parents faith as Jobs children and in the case of Isaac One reason why our distempers are no sooner removed is because the design of it is not answered CHAP. XLIX THere are many happy intentions that Divine providence aymes at in laying sicknesses and diseases upon the bodies of men One end that Divine Goodness aimes at is to demonstrate his own glory in healing and restoring so saith our blessed Lord concerning Lazarus this sickness shall not be unto death but for the glory of God and indeed deliverance from sickness is a singular mercy both to a mans self and others Epaphroditus was sick nye unto death but God had mercy on him and on me also saith holy Paul and therfore we should bless the Lord with our souls and all that is within us should praise his holy name and that upon this account because he healeth all our diseases CHAP. L. THis consideration ellivated the holy soul of Hezekias and transported him into a divine Doxology viz. the living the living they shall praise thee as I doe this day When men are miraculously delivered from death after they have received the sentence thereof in themselves it is given to this end that thanks may be many on their behalf When our souls are delivered from going down to the grave and our eyes are enlightned that we sleep not the sleep of death then â—hould we praise the Lord in the great congregation and our songs should be unto the God of our lives CHAP. LI. ANother design of providence in sickness is to prepare men for greater sufferings it prepares us for death St. Paul whose bodily presence was weak was ready to dye for the name of Christ why should he be afraid of them that kill the body they can do no more then an Ague or a Consumption the sick-bed is the attiring room of the grave in which we should be preparing