to death to know that the minute or the moment of thy afflictions here shall be succeeded nay exceeded with an eternall waight of glory hereafter at the resurrection of the iust 2 Cor. 4.17.18 Thus the godly Dauid Iob nay Christ himselfe the afflicted Primitiue Christians that vnder Antiochus were racked and tormented sollaced their soules in the midst of their anxeties with this melodious Meditation of the Resurrection Psal 16.9 Iob 19.25 Acts 2.26 Heb. 11.35 Which onely apprehension puls off the vizard from Death pluckes off his Lyon skinne exposeth him as an Hobgoblin or meere scarre-Crow to the godlies dirision Let Atheists and Epicures feare him that haue their portion in this life let Infidels and vnbeleeuers feare him vvhose hopes of any better estate are languishing and faint and perish with their soules let his name be as terrible to carelesse impenitent worldlings as the name of Tamberlaine and Zisca once to Cowards which like guiltie fellons feare the face of the Iudge but let those that haue learned Christ better and know in whom they haue beleeued entertaine it as Cornelius did Peter as the Galathians did Paul as Peter did the Angell that brought him out of Prison as that which makes the happiest exchange of a Mansion terrestriall for a Citie coelestiall a vaile of teares for mount Sion a region of death for the land of the liuing an earthly tabernacle for an house eternall in the Heauens 2 Cor. 5.1 For who is so improuident or imprudent that desires to stay in an old smoakie decayed Cottage ready euery day to fall on his head when the Land-lord offers to reedifie it and to make it better since euen Mise Rats by Natures instinct flye from an house that is inclining to fall Now this clayie Cottage of thy body which is vpheld by the weake prop of breath and vapour is euery day declining blesse the prouidence of the Worlds great Architect that when it fals by resuscitation will raise the frame and the fabricke a thousand times both fairer and firmer then the first Secondly Vse 2. Of Direction let the thought of the Resurrection be as a consolation to thy heart so a direction to thy life Must body and soule meete together and eyther be blessed together or else for euer burne together after their departure and doth their euerlasting weale or woe blisse or bane depend vpon thy good or euill life here Oh then Let vs liue holily to rise ioyfully spinne the short thread of thy abridged life well and worthily that so it may tye a blessed peace to thy soule runne thy short race here well that thou maist obtaine an eternall Crowne hereafter passe the time of thy dwelling here with feare think as once S. Ierome that zealous spirit thought Quoties commedo c. as oft as I eate or drinke or walke or talke or rise vp or lye downe I alwayes heare the Trumpe sounding Surgite mortui c. Arise yee dead and come to Iudgement Thinke of dying and liuing againe of departing and returning of reuiuing and strict vnpartiall iudging which thoughts let them not perish like abortiue fruit but fixe them by these effects First euery day awake out of the sleepe of some sinne ere the darke night of death come now in this lifes light that God lends thee Secondly let it be a spurre to pricke thee to all good and gratious actions Thirdly a bridle to restraine thee from sin both in the action and affection Fourthly let them be meanes to rouze thee from the bed of securitie and to set thee on thy feete as the Angell did Elias in thy iourney toward heauen Fiftly as water poured out to coole the furnace of thy furious affections euen in thy youthfull and burning bloud Sixtly a Diall or watch to direct thee how to spend thy time well Seauenthly as a Fanne to winnow thee from the chaffe of sinne Eightly as a winde to scatter and disperse thy inordinate passions Ninthly as a paile or Parke to keepe thee within thy limits and bounds Tenthly as a Counseller to redeeme thy time Lastly a holy director as it was to Paul himselfe to cause thee in euery thing to endeuour to keepe a good conscience towards God and man Acts 24.15.16 The immortall soule dyes not but departs Thus wee haue seene that the body must returne to take part with the soule after the dissolution the same foundation vvill beare this truth that the soule is dissolued it dyes not for which cause Paul cals his death a dissolution Phil. 1.23 it departs it dyes not therefore Simeon cals death onely a Departing and in the mouth of these two witnesses it is euicted that the soule is immortall Death kils not the soule but onely lets it out as Noahs Doue was let out of the Arke as a man is let out of prison and fetters for Plato cals the body Ergastulum animae the Prison of the Soule as Luther cals it the Asse of the Soule Sómá i. Sémá. and Erasmus Sepulchrum animae the sepulcher of the Soule Now death onely breakes open this prison doore vnties the fetters of the senses vnlooseth this Asse roules away the stone from this Sepulcher le ts out the soule sends graue deorsum leue sursum the grosse body downeward the soaring soule vpward the soule is put here in saccis vilibus in a base sacke as Ioseph put his golden Cup and siluer treasure in Beniamins sacke Now Death like Iosephs Steward opens the sacke naturally or rips it vp violently takes out the treasure vntoucht if any thing perish the sacke is vnripped the body destroyed the soule is as safe as Iosephs siluer for it cannot die being vnmateriall and a forme abiding in it selfe which forme cannot be taken away like roundnesse or squarenesse from a Table because it subsists not in the matter but in it selfe Secondly the soule is impenitrable insufferable it suffers not of any externall agent from the fires heate or ayres coldnesse it receiues no hurt from the frozen Ice of Norway or the scorching Sands of Affricke therefore receiuing nothing whereby it should decay it cannot corrupt or marre or dye since nothing in the whole world is contrary to it Thirdly man is desirous of immortalitie Now how could hee desire it and discusse of it how should man so labour and seeke for immortalitie some by skill and policie some by martiall exploits as Hercules Thesus c. some by Soueraigntie as Alexander and Caesar some by Bookes nay some by villanies as the burners of Diana's Temple vnlesse mans soule were immortall for Ignoti nulla cupid◠Fourthly God by creation infusing it or by infusing creating it gaue vnto it in the first originall the gift of immortalitie Reasons prouing the soules immortalitie Fiftly the rage of conscience in the wicked their soules accusing them of secret sinnes as Caine and Nero and Herod of their murthers Iudas of his Treason c. their inward horrour appearing by
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
worlds wildernesse and Desart of sinne for all the sinnes of the sonnes of men who can but mourne with the holy Saints in former times for all the abhominations of the Citie Ezek. 9 4. Whose heart is not vexed with Lots for the vncleane conuersation of millions amongst vs vvhose workes of darkenesse in these dayes of light shall iustifie the Sodomites in iudgement 2 Pet. 2.7.8 who cryes not Woe is me with Dauid that is constrained to liue here in Meseck and to dwell in the tents of Kedar Who prayes not with Samuel for a sinfull people 1 Sam. 12.23 Whose soule is not wounded with the sinnes of the times that breake out in such abundance Who could not be content to be free from the smell stinckes and infection of them What comfort is there to haue any conuerse or commerse with such more then with bruit Beasts and wicked Spirits that commit such sinnes as Intemperance and Luxurie and Drunkennesse which beasts and Diuels commit not Now ponder well Deaths lenitie in this corasiue Death stops thine eares from hearing the Blasphemies of the multitude wherewith they blaspheme Psal 31.15 Death hoodwinckes thine eyes from beholding such vaine and filthy obiects as made the Heathen Democritus plucke out his eyes that hee might not behold Death chaines thy tongue from talking with or talking of such obsceane subiects Death Gods Messenger pluckes thee away Gen. 19.16 22.23 as the Angell did Lot out of the Sodoâ—e of this world and carries thee to Zoar a Citie of refuge the new and true Ierusalem from whence thou shalt come againe with thy Sauiour in the clouds to see these wicked ones cast into burnings Mat. 25.41 but neuer to heare them more blaspheming from vvhich Iudgement thy soule shall returne to heauen againe with her old companion the body now awakened out of the dust and glorified where thou shalt alwayes after to eternitie heare the Quires and Melodies of Angels and heauenly Spirits carrolling out their new Songs and Haleluiahs to the glory of the Lambe Apoc. 5.9 10 As Death frees thee from the conuersation so from the corruptions of wicked men 10 It frees thee from corrupting by the vvicked which as it is not the least safetie so it should not be the least ioy and tranquillitie to a Christian and the rather because the danger of infection by them is here so imminent as fearefull If any thinke himselfe safe and sound and on a sure ground in this kinde as too many are too bold let him know that it is as safe for sound Apples to lye amongst the rotten for sound Sheepe to feede amongst the scabbed for cleare eyes to looke earnestly on those that haue sore eyes for a healthfull body to conuerse with the infected in the Pest-house as for thee to liue and conuerse with the wicked and not to learne wickednesse with the froward without frowardnesse nay it is as easie to touch pitch and not be defiled the experience of Gods Saints leaue it recorded that when the Saints are amongst sinners first eyther by Imitation of them secondly or compulsion by them thirdly being brought into straites by their wiles fourthly by their temptations and seductions fiftly in extremities amongst them sixtly by the ouer-swaying of their owne humane passions or by some such meanes they are infected with them these things occasioned Ioseph to sweare by the life of Pharaoh Gen. 42.15 amongst the Aegyptians Abraham twise to vse simulation Gen. 12. Gen. 20. dissimulation or acquiuocation in two prophane Courts Dauid to faine madnesse in the Court of Achish 1 Sam. 21.13 Peter to deny his Master amongst the high Priests Seruants Mat. 26.74 the true Prophet to cate bread with the false Prophet 1 Kings 13.15.16 the Children of Israel to commit Adultery and Idolatry with the Daughters of Moab Numb 25. All these haue failed or fallen for company as one breach brings downe another amongst wicked men which is thy case now and hath beene Now Death deliuers thee from euer conuersing much more from corrupting by wicked men 11 It secures thee from the malice of the mightie 11 Let another of Deaths commodities comfort thee in that it very much doth priuiledge thee from the madnesse and malice of the maleuolent Monsters of the vvorld thou art now secure from the pushing hornes of the Buls of Bashan from the sword of iniustice from the arme of tyranny Though mad Saul send for deuour Dauid to kill him in his sickenesse 1 Sam. 14.15 yet none can harme the body of a dead man first it may by kept vnburied for a time as great Alexanders was secondly arrested for debt into which a good Christian may fall in life 2 Kin. 4.1 thirdly be wounded and mangled as Hectors was by the Grecians liuing Hares may leape ouer a dead Lyon fourthly digged vp againe as Pope Formosus body was by Stephanus his successor and as Bucers was by the Papists an act more befitting Swine then men yet it cannot be hurt or harmed because it is insensible of paine and therefore neede not feare Phalaris his Bull nor the Persecutors wilde beasts nor the Papists fire and Fagot and burning chamber nor the most exquisite tortures of the greatest Tyrants for thy spirit it returnes to the Father of spirits thy soule to God that gaue it euen as the beames of the Sunne reflect vpward againe towards the Sunne from whence they came 12 Besides thy good name 13 It cleares thy good name that especially is cleared by death for wee oftentimes see that by the aemulation of aequals the enuy of inferiours the harred of superiours and the wickednesse that is in the hearts of all good men in their life time by Gods permission for causes best knowne some secret some reuealed Iames. 3.6 haue beene vvondrously abased and abused censured calumniated and scorched by the malicious and maleuolent tongues of such ai haue beene set on fire by Hell oftentimes to the very eclipsing of their good name for a time being poysoned and besmeared with their Aspish venome Psal 31.20 vvhose good names it pleaseth God to restore againe vnto them at or after the houre of death making the lustre and splendor of their graces then to breake out like the light at the noone-day Esay 58.8 dispersing all the clouds of scandall which haue in their vapours ascended from the foggie and filthy Quagmires and Marrish of ignorance and Malice Who eyther denies or doubts of this may see it in the Glasse of the Word and obserue it in the experience of other ages and our owne What oppositions had Moses the meekest man on earth Iohn 1.2 Heb. 3.2 Deut. 34.10 11 the faithfull Seruant of GOD in his life time in the place of his Magistracy amongst a rebellious people though hee discharged the greatest function that euer was committed to any meere man the best that euer any did that was but flesh and bloud Num. 11.1 Psal 78. Num.
some particulers as once in the Scripture Luk. 23.43 in the Theefe vpon the crosse that a theeuish and licentious life should haue the promise of Paradise in Death which as it was first the conclusion of Christs life secondly the present magnifying of the power of his Passion so it is not to be vrged nor peremptorily pleaded 1. in defence of ill liuers 2. nor imitated in deferring repentance 3. nor presumed vpon no more then a man ought to presume to be a Traytor a Witch a murtherer in hope for a pardon when he is to be turned off the Ladder because some one man in an age hath by Gods prouidence this priuiledge to be repriued and released from these facts committed For in place of one example that hath had his inueterate old sores cured his crying treasons pardoned at the last houre like Gregories good theefe that begd heauen wee haue millions that haue perished rot and consumed in body and soule in the last exigent of life as they haue not spared GOD liuing God hath not giuen them any tokens of his fauour but rather of his wrath and indignation dying forgetting them dying as in their life they forgat him turning away his eare from hearing of their prayers Psal 66 2â— though they houle vpon their sicke-beds like Wolues Ose 7.14 because in their health and prosperitie they haue like deafe Adders stopped their eares in not hearing his Law and Word and in not considering the cryes of the poore Prou. 28.9 Prou. 21.13 Prou. 15.8 Therefore for thy present instruction and future consolation worke thou out betimes thy saluation with feare and trembling Phil. 2.12 Giue all diligence to make thy Election sure Breake off all thy sinnes by repentance Dan. 4.24 Turne to the Lord with all thine heart in fasting weeping and mourning Ioel 2.12 Turne from the wickednesse thou hast committed with the Niniuites Ionah 3.7.8 Wash thee and make thee cleane Esay 1.16 Cleanse thy heart from euill thoughts Ier. 4.14 Leaue thy formalitie in Religion and worship the Lord in truth and spirit Iohn 4 24. Get faith and learne to liue by faith Hab. 2.4 and to dye by faith Iohn 1.47 Be a Nathaniel in thy dealings with men let thy heart be vpright as thy hand Ioh. 1.47 Remember the poore and needy then the Lord will remember thee in the day of thy sicknesse Psal 41.1 Christ will visite thee as hee did Iairus Daughter Luk. 16.22 and Peters wiues Mother he shall be thy Physitian when the simples of Nature and the arme of Flesh faile his Angels shall pitch their tents about thee and carry thy flitting soule as they did Lazarus his into the seates of the blessed Make vse of this and the LORD giue thee vnderstanding in all things 16 As the examples of the Saints of God 16 In death desire Christ as hee by death desired thee that hauing liued conscionahly and dyed comfortably must comfort thee in this houre so their willingnesse to dye must encourage thee willingly to drinke of that cup which the Lord offers thee without resisting or relucting Looke vpon old Simeon singing that Swan-like song prophecying his death Lord now lettâ—st thou thy Seruant depart in peace Luke 2.29 But especially of Saint Paul vveary of this mortalitie desirous to be disburdened of the burthen of his corruptions to be deliuered from the body of sinne Rom. 7. to be present with the Lord to be dissolued and to be with CHRIST 2 Cor. 5. Phil. 1. But the best president that wee haue in life and death as the best comfort is the practise of Christ who although hee feared death as man desiring conditionally the passing of that bitter cup yet neuerthelesse wee shall see in him a great alacritie chearefulnesse propensitie and willingnesse to dye for Mat. 10.38 and 16.21.17.22.23 Luk 18.31 besides his often conference with his Disciples about his death the frequent nomination of it vpon all occasions which shewes how vehemently hee was affected towards it the tongue speaking from the hearts abundance all his words and acts declare it for to shew his desire to dye Iohn 4.32 hee counts it but a Baptisme or as it were a sprinkling of cooling water Mat. 20.22 nay it is meate and drinke to him to doe his Fathers will which was that hee should dye hee counts it a Iourney to goe which hee was willing to vnder-goe nay hee was euen payned vntill it was past when it came to the push that his houre was come hee seekes death as it seekes him Ioh. 18.4.7 hee goes forth to meete and welcome it as his friend Gen. 18.2 Ioh. 19.30 Gen. 8.8 as Abraham and Lot to meete and entertaine the Angels hee offers himselfe to the instruments of his death his backe to the smiters and finally his soule is not taken from him compulsorie but as hee commended it so hee resigned and gaue it vp to his Father willingly hee gaue vp the ghost hauing power to lay downe his life sending out his spirit as Noah did the Doue out of the Arke which after three dayes returned againe to quicken the body from heauen from whence also Lazarus his soule returned after foure dayes Now apply this to thine owne particular art not thou a Christian so denominated of CHRIST then euery one of Christs actions ought to be thy instruction chiefely in his death all whose dying gestures are worthy to be writ in thy heart in letters of Gold Did hee then vnder-goe such an extraordinary vnnaturall painefull shamefull cursed death the worst that euer was for therefore Christ dyed the worst death that euer was both for the ignominie of it and the exquisite tortures in it that a Christian should not feare any death since euery death is sanctified vnto him in the death of Christ Did Christ not onely indure his pangs and paines in death so patiently Esay 53. as a Lambe before the shearer but was euen desirous of this bitter pill for the ioy that was set before him and the loue hee bore to redeeme thy enthralled soule and art thou scrupulous and timerous of a naturall and an ordinary passage from life to life through this dead Sea Wilt thou mutter and murmure and shew thy selfe refractory to come to the Kings Court when thou art so gently summoned by such a sweet messenger as a lingring sickenesse Hast thou so little longing to goe to him by the rupture of a weake thread of life who was so desirous to come to thee from heauen to earth from the earth to the Crosse from the Crosse to the Graue euen through a red Sea of blood thorow Pikes and Speares and nayles and thornes being dieted in this his bloody march with the bread of affliction and the water of teares with gall vinegar oh hast thou so little delight in him so little desire towards him so small liking of him so little loue to him that thou list not step ouer the
invtile pondus as they are vnprofitable burthens to the earth they shall be swept away from the earth like Iabin and Sisera and the Sodomites euen into hell Psal 9.17 As they glorifie not God which was the end of their Creation and Redemption which they forget so God will neuer glorifie them Therefore let vs all both men with Simeon and women with Lidia Dorcas and Deborah c. doe good here in life that wee may receiue good in and after death liue and desire to liue onely to God and for God here that vvee may liue vvith God for euer hereafter Fourthly and lastly here wee are to take notice of that which wee haue obserued in Moses before namely that Simeon is willing to dye for the whole Text imports and carries it that there was in him no vnwillingnes to dye not so much as in show but a great willingnesse propensitie and disposition to his dissolution whether wee take his vvords here as Optatiue Oh that thou wouldest let thy Seruant depart as some doe or Indicatiue Now thou dost let c. or Precatory Lord now let c. or plainely as they are here all import perspicuously that hee dyed voluntarily From whence note that a good Christian is willing to dye wee may see this as in Simeon so in Paul Phil. 1.23 who desired to be dissolued and to be with CHRIST The like might be instanced in the death of Moses Deut. 34. who at Gods command went as voluntarily vp to the Mount to dye and to be sacrificed himselfe as Abraham went to sacrifice his Sonne So if wee consider the death of the Patriarkes of Abraham himselfe of Iacob of Dauid c. that dyed naturally as also of Saint Steuen Mat. 27. Acts 7. â— of our Sauiour Christ himselfe in the Scripture as also of blessed Martyres that were put to death violently we shall finde that they went vnto their deaths and into the Graue as voluntarily as Noah into the Arke taking Gods stroke vpon themselues as patiently as Aaron did Leuit. 10. when God smote his two Sonnes Nahab and Abihu and as Eli did Samuels report of his houses ruine 1 Sam. 3 The Saints very last words being of the same straine and Dialect with Simeons import so much as wee may see Moses Deut. 32. with this good old man here concluding his life with a Swan-like Song So also Dauid 2 Sam. 23. So Babilas the Martyr feared not that his soule should returne vnto her rest neyther did Ignatius care when hee dyed Euseb lib. 3 c. 30. Vide Grin Apotheg morientium or of what kinde of death hee should dye nay though hee were grinded by the teeth of Lyons because hee was the Lords Manchet and must be made cleane bread for Christ So Melancthon almost in the same words with Simeon If it be the will of God I am willing to dye and I beseech him to grant mee a ioyfull departure With many moe Now the Reasons which make the childe of God so willing to die are many the principall are these First Si qua dies bona est velocibus praeterit horis Innimica tenacius haerent because hee findes no good in this life no ioy no content more then a Prisoner in his bonds a bird in the snare or a beast in the ginne his ioyes being imperfect and mixed with a thousand sorrowes hauing for one Sunny day a hundred tempestuous stormes his best dayes being like Iacobs few and euill his worst many and miserable Secondly Nil boni in vita nil mali in morte because there is nothing in this life which giues true and sollid satisfaction to his soule finding with Salomon all Sublunarie things to be vanitie and vexation of spirit as Honours riches wisedome vvealth knowledge Babels building Moses and Daniels Aegyptian and Caldean learning Cressus and Crassus his wealth Midas his gold Policrates good successe Ezekias his Treasure Nero's Musicke all other things which should doe good to the nature of man or delight the minde of man giuing him no more content then ayre and winde to an empty stomacke for as a Quadrangle cannot fill a Triangle but some corner will be capable of more so the whole circuit of this round Orbe this Quadrangular world cannot content the heart of man which Anatomists say is Triangular in the forme God onely Christ and his Spirit the blessed Trinitie that made the soule can fill it with true delights and fulfill the true desires In which respect the Christian to whom all things else are bitter but Christ is not quieted till hee inioy Christ no more then the animate or inanimate creatures are at peace till they haue their rest in that centre whitherto they moue his heart still trembling till it be with God like the Needle touched with an Adamant still quiuering and shaking till it looke directly to the North Pole and therefore as Noahs Doue sent out of the Arke found no rest to the sole of her foote till shee returned into the Arke againe so the true Christians the Lords mournefull Doues finde no resting place here till their soules returne to the Arke of their strength that God that sent them out into their bodies euen as the Iewish Tabernacle had no rest but was carryed from place to place till it entred into Canaan Exod. 26.1 33.7 Thirdly because of the crosses and afflictions which are incident vnto him in this life for as the whole humane nature is subiected to the Crosse so chiefely the Christian The world which is a Paradise to the carnall is a Purgatory to the Christian Psal 34 1â— Act. 15.21 Many are the troubles of the righteous all that will liue godly in Christ must suffer affliction euery Disciple must take vp one crosse or other if hee vvill follow Christ which crosse-way is the way to heauen euery childe of God is corrected ere hee be receiued the purest Gold must be in the furnace the Lords owne Wheate is thrashed winnowed and grinded and Gods trees must be pruned Vt vnda vndam as waue succeedes waue so crosse succeedes crosse as Dauids Lyon succeedes his Beare 1 Sam. 17.37 and Goliah the Lyon 1 Sam. 18.27 and the Philistines Goliah and Saul the Philistines 1 Sam. 21. Now the Christians death is most welcome that changeth his Mara to Naomi his bitternesse into beauty which deliuers him from dangers and dolours Gen. 19. as the Angell did Lot from the fire Dan. 3. and the three Children from the flames and Daniel from the Lions Dan. 6. death like Zerobabel deliuers the Lords Israel out of Babilon Zach. 4.6 therefore death must needs be welcomed like a day of deliuerance a yeere of Iubilie which brings Ioseph out of Prison Gen. 41. Gen. 31. Iob 41.12 Iacob out of seruitude and Iob from the dung-hill Mors enim malorum remedium portus humanis tempestatibus Plutarch de consol ad Apol. Fourthly in respect of their
that they loue the earth too well being desirous euer to liue vpon the earth but neuer to lye in the earth Why list not worldlings returne to their dust but onely that as true children of the old Serpent the curse of the Serpent is vpon them to licke the dust minding earthly things here their end being damnation hereafter Phil. 3.17 Secondly when this is performed in breaking off thy desires from the world which is Terminus à quo the place which thou leauest then fixe thy eye vpon another world Terminus ad quam the place whither thou goest Looke not too much at the grisly face of Death which will agast thee but at the end of it where thou shalt see as many comforts as Elishaes Seruant saw to encourage thee Euen as hee that is to passe ouer some great and deepe Riuer must not looke downe-ward to the water but must cast his eye to the bancke on the further side so looke ouer the waues of death and fixe the eye of thy faith vpon eternall life Looke not at Death in the glasse of the Law in which it is set out as a curse and the downe-fall to the gulph of destruction but in the Christall Glasse of the Gospell as it is changed and altered so by the death of CHRIST that it is a sweet sleepe and resting coole harbour First therefore consider how there is a blessing accompanies and attends thy death pronounced by the Spirit it selfe Reu. 14 13. which is alone sufficient to stay the rage of thy affections in the ordinary feare of death for who feares blessings since euen profane Esau sues for a blessing and euen the very Heathens so much desired that blessednesse which their Philosophers of all sorts so much disputed but neuer so soundly determined as God doth here Secondly the same Spirit cals it A resting from thy labour Now euen the Oxe Horse and Asse desire resting from labour to be vntyed from their taskes vnloden from their Burthens all the creatures and the Elements which groane vnder vanitie desire cessation from motion euery thing aymes at his quies and rest and dost not thou Now death I pray thee what is it but a buster of bonds a destruction of toyle an arriuing at the Hauen a Iourney finished thy consummatum est thy quietus est thy laying away of an heauy burthen euen sin it selfe which as Erasmus wittily is heauier then Gold Siluer Lead and Iron in that the weight of it weighed and pressed downe the Angels of light into the pit of hell and payned Christ our Sauiour our substitute on the Crosse What I say is this death but the shaking off of gyues and an end of banishment a period of griefe an escape of dangers a destroyer of all euils Natures due Countryes ioy Heauens blisse Woes Hauen the Key to ope the dore to Christians as it did to CHRIST Luke 24 26 of blessednes rest and immortalitie dignifying nay almost Deifying whom God hath elected Nil boni in vita nil mali in morte and called in grace and called to the graue this is the right partition of it into his parts and passages as Antiquitie hath christned it and our age hath called it and the godly haue found it Oh then why shouldest thou boggle at it since there is as little hurt in death to the good as there is little good in life to the bad as we shall further proue in some particulars hereafter Thirdly let this cogitation animate thee to sing Simeons Song in being at least willing if not desirous to depart because God takes thy part in thy departing if thou beest his thou hast as the Promise so the Performance of his comfortable presence It hath beene the Lords constant and continuated custome to be with his Children like a friend at neede in their distresse whose exigents and extremities haue beene his opportunities Thus hee was present with Noah in the Floud Gen. 7. with Lot in Sodomes flames Gen. 19. with Iacob in his flight from Esau Gen. 33. with Ioseph in Dodons pit and Putiphars prison vvith Moses when hee went to Pharaoh when he was with Pharaoh and fled from Pharaoh with Israel in the Red Sea Exod. 14. vvith Dauid in Sauls pursuite 1 Sam. 19. with Eliah in the Desart 1 Kings 19. with Elisha vvhen the Syrians came against him 2 Kings 6. with Hezekiah in his sicke-bed Esay 38. with the three Children in the fire Dan. 3. with Daniel in the denne of Lyons Dan. 6. with Ioseph and Mary and the wise Magi flying from Herod Mat. 2. with Christ in his combat with Sathan Mat. 4. and hee will be vvith thee in thy last conflict and tryall for this is his Promise which he keepes more inuiolably then the Decrees of the Medes and Persians to be with thee when thou passest through the waters and through the riuers through the fire that thou shalt neyther be ouerflowne nor ouerblowne in any temptation Esay 43.2.3.4 5.6 c. Now God will manifest his presence with thee these three wayes eyther in moderating or mitigating thy paines as the words of that Propheticall promise doe import making death no more dolorous to thee then many ordinary crosses and afflictions which haue befallen thee in life as some of the Saints haue tryed it Or by the inward and ineffable comfort of the Spirit which occasioned Paul to reioyce in tribulation since euen then the loue of God was shed abroad in his heart by the holy Ghost Rom. 5.35 yea euen in his grieuous sickenesse it seemes when hee had receiued the sentence of death as the suffrings of Christ did abound in him so his consolations did abound through Christ 2 Cor. 1.5 God is the chiefe Physitian and chiefe visitor when any of his Patients are afflicted in his owne person ministring vnto them staying them with flagons comforting them with apples vvith his right hand holding vp their heads and vvith his left imbracing them Cant. 2.9 Thirdly he sends a victorious Host a guard of Angels to be keepers and Nurses vnto his Seruants to hold them vp and beare them in their armes as Nurses doe young Children and to be their champions and guards against the Diuell and his Angels Psal 30. All these comforts with many moe going along vvith thee like the Cloud and the fiery Pillar with the Israelites should cause thee to march valiantly euen through the Pikes of death to thy appointed Possession And so wee passe in this passage of Simeâ—n to the third Point His acknowledgement of the Diuine Permission In these words Lettest thou IN which phrase obserue that what euer comes to passe is by the letting and permission of God whether in life or death for there is nothing done in the world but that which the Almightie will haue done eyther by permitting it to be done or by doing it himselfe Or as the same Augustine All things are eyther done by Gods helpe or suffered to be done by his
greater and grosser more pleasing and more profitable sins when thou wilst Canst thou not leaue such sinnes which thou maist as well spare as the dirt from thy nayles namely thy vaine words thy oathes and blasphemies and canst thou leaue these that haue nearer allyance with thee and stand thee in more stead Is an inueterate sore a long raigning Disease so soone cured Is that Diuell that hath taken long possession so soone cast out Can the Aethyopian leaue his blacknesse and the Leopard his skinne then will it be easie for thee to doe well that still accustomest thy selfe to doe euill Besides thou thinkest thou canst repent when thou wilst Thou maist as well imagine that if thou wert dead thou couldst reuiue and liue againe when thou wilt for a wicked man is a dead man liuing in the life naturall dead in the life spirituall thou maist as well thinke to worke a Miracle when thou wilt for it is no greater Miracle to raise a dead body as Christ did Lazarus then to raise a dead soule None can repent when hee will to turne stones into flesh then a stony heart into a fleshie that can repent Indeed if Repentance were in thine owne power there were policie in it to deferre this fight with sinne as Fabritius lingred to fight with his enemies and still to taste the sweet of sinne but it is not in thy power to repent it is the gift of God Acts 5. ver 31. from whom this grace and all other come Iames 1.17 I but thou hast Scripture for thy purpose so hath the Diuell his Scriptum est is it not written saith the ignorant Lay-man or the carnall Cauiller that remembers no other Text but this which hee wisely vrgeth to his owne destruction that At what time soeuer a sinner repents from the bottome of his heart the Lord will be mercifull c. It is true that at what time the sinner repents hee shall be pardoned as Mary Magdalene the Publican and others were but the Lord saith not that at what time soeuer a sinner sinnes hee will giue him Repentance Aug. Qui dat poenitenti veniam nescis an dabit peccanti poenitentiam Repentance is the gift of Grace it comes not from Nature a stone hath as much power to mount vp to the Church Steeple of it selfe as a wicked man to repent of himselfe Therefore dally not with sin be not deceiued God is not mocked If thou couldst leaue the traffique and commerce with sinne when thou wouldest and repent from thy heart sinne might vvith greater shew be retained and with lesse danger but since the longer thou continuest in it the more thy heart is hardened since as the Prophet speakes of Wine and Women so euery other sinne takes away the heart Ose 11. and makes it incapable of any Christian dutie let it be thy wisedome as Daniel councels Nabuchadnezzar to breake off thy sinnes betimes leaue sinne ere it leaue thee beginne at length to liue ere thou dye for as Similis once said of himselfe though thou seest many yeeres thou liuest but those that are piously and penitently spent Now redeeme the time which thou hast misspent now is thy Haruest lead home now prouide against the rainy day of thy last day now in the calme of life arme thy selfe against the tempest of death Oh it will be too late to thinke of leading a good life when life is ended too late to buy after the Market is done too late to traffique after the Mart too late to saile when the Tyde is past and the Sea is rough therefore prepare a medicine before the wound Sero Medicina paratur Heare not the voyce of the Serpent Eritis sicut Dij you shall be like Gods to puffe you vp with pride but feare and beleeue the voice of God Moriemini yee shall dye like men for this death prepare betimes now is the acceptable time now is thy time thy day thy houre thy visitation now the voyce cals Christ knockes the Angell moues the waters Moses and the Prophets perswade the shortnesse of thy life multitude of thy sinne difficultie of repenting thy Houre-glasse running time spending thy former fruitlesse liuing danger of deferring death approaching all vrge moue pleade for a conuerted soule a holy heart a renued life that thou maist dye a blessed death finde a ioyfull resurrection and inioy a happy glorification Lastly to conclude this Text for this time Doctrine and so this Worke hauing exceeded my purposed and proposed breuitie let mee onely offer vnto your considerations this meditation that there is a direct and a certaine method and rule as of liuing so of dying well There is a way laid downe in the word to a blessed death so plaine so perspicuous that some haue vvrit vvhole Tractaites of this subiect from whose Haruest I will not be ashamed to gleane something as Ruth out of the field of Booz and insert their eares into this Garland borrowing some few grounds of him whom I heard as a Master out of Moses Chaire liuing * Mr. Perkins Mr. Sutton in his Booke Learne to Dye and reuerence dying If any therefore demaund in this great and maine poynt of all poynts what course hee is to take that with old Simeon he may die in peace for Resolution of this case of Conscience I say that to dye well there are two things requisite A preparation before death and A right disposition in death This Preparation is two-folde generall and speciall generall is that whereby a man prepares himselfe to dye throughout the whole course of his life to this the Scripture continually exhorts when it inioynes vs straitly to watch and pray to awake from sleepe to prepare to meete the Bridegroome to be in a readinesse euery day like Souldiers that expect their Generall against the second comming of CHRIST to Iudgement not to haue our hearts oppressed with surfetting and drunkennesse and the cares of the world least that day come vpon vs vnprouided as the theefe vpon the carelesse housholder as the snare vpon the Bird as the Floud vpon the old world as fire vpon Sodome as desolation vpon Ierusalem A thing that stands vs all much vpon as a dutie not to be omitted First Death is certaine yet vncertaine because of that vncertaine certaintie that is in death certaine for the matter as before we haue proued vncertaine both in respect of the Time when which none knowes whither morning euening midnight or Cocke crow in Winter Summer Spring or Autumne Secondly in respect of Place for none knowes where whether at home or abroad by Sea or by Land in his bed or in the field Dauid dyed in his bed Ionathan in the field the deceiued Prophet and Amasa in the high-way Abner at the Court Icarus Helle Aegaeus by Sea from whom the Aegean and Icarian Sea and Hellespont were named three Popes Iohn the first Iohn the foureteenth and Caelestine the fift dyed in prison nay some
Ridiculous and Childish Oathes as by Fay How to leaue the damnable custome of Swearing Fakins Trokins Bodikins Slid Sounds Cocke and Pye with the like whereby thou seekest to mocke and deceiue God who will not be mocked Gal. 6. Thirdly then invre thy selfe to leaue thy Superstitious Oathes as by the Masse Rood Crosse by our Lady and by Popish Saints c. Fourthly so proceede against thy Heathenish and Idolatrous Oathes in swearing by the Creatures as Laban and Iezabel by their Idols Gen. 31 53. 1 Kings 19. verse 2. as by men by S. Peter and by S. Iohn c. by the Heauens the Earth by Fire Sunne the Light Meate Drinke Money c. or by the parts of thy body as Hands or the like or by thy Soule all condemned Mat. 5. ver 34. Iames 5.12 And so with a courage set vpon thy impious horrible fearefull damnable blasphemous Oathes as by the Lord by God the eternall God by Christ by Iesus and such like or by the parts and adiuncts of Christ by tearing his Humanitie as the Iewes did his body by diuiding him as the Souldiers did his garments Mat. 27.35 in blasphemie by his Death Passion Life Soule Bloud Flesh Heart Wounds Bones Sides Guts Armes Foote Nayles c. of all which I tremble and quake to thinke write and speak◠though thou makest no more scruple of such Hell-bred Oathes then of thy ordinary words so deale with all other sinnes of which thy soule is as full as a Serpent is full of venome and a Toade of poyson Crucifie them by degrees and dye to them daily else thou dyest for euer if thou dye 〈◊〉 in them By this course thou shalt take away the sting of Death which is Sinne for the strength of Death is Sinne 1 Cor. 15. euen as the strength of Sampson laid in his hayre Iudg. 16.17 which sinne when it is subdued Death it selfe is as easily conquered as weakened Sampson was by the Philistines verse 21. yea it can doe thee no more harme then a Dragon Viper or angry Waspe which haue lost their stings Secondly dye daily to the world Secondly dye to the world loue it not nor the things of it that so thou maist more happily dye out of the world and more hopefully entertaine thoughts of a better world And in this case doe as Runners vse who oft runne ouer the Race before they runne for the Wager that so they may be better invred and acquainted when they come to try their abilitie or as is said of Belney the Martyr that being to suffer by fire many dayes before he would hold his hand a pretty while in the flame so to prepare himselfe to sustaine the paines of Martyrdome which he was to vnder-goe Thirdly Beare crosses patiently Thirdly dye daily by invting thy selfe to take Crosses and Afflictions patiently as sickenesses in body troubles in minde losse of goods of friends and of good name c. which indeede are little deaths euen pettie deaths not onely Prologues of death but Preparatiues to death for which cause GOD sends them to his children more then to the wicked euen to weane them from the world and prepare them for death as the Nurse weanes the Childe from the Teate by doing bitter Aloes vpon it and sure he that beares Crosses most patiently is well prepared to dye peaceably as appeares by S. Paul 1 Cor. 15.31 who by making good vse of afflictions dyed daily it holding commonly that Mors post crucem minor est Death is lesse dolorous after the crosse Fourthly Prayer oft preuailes for a peaceable departure Fourthly pray seriously for a peaceable departure it is confirmed by examples of all ages and experience of all Gods Seruants that hee that prayes well speedes well Iacob and Abrahams Seruant had Gods blessings vpon their Iourneyes as an effect of their Prayers Gen. 24. Gen. 27. Thou shalt finde Gods presence euen in that houre of the last iourneying of thy soule from her earthly Mansion to her heauenly Country if thou pray for this grace particularly and effectually therefore as thou oughtest to pray continually for other a Lu. 18.1 Eph. 6.18 things 18 Things to be prayed for that death may be prosperous so euen in health and prosperitie pray frequently and feruently 1. That God would make this backeward repugnant and nilling nature of thine willing to her dissolution 2. Prepare thy vnprepared soule 3. Subdue thy corruptions 4. Purge out the drosse of thy sinnes 5. Giue the patience to kisse his correcting Rod when hee whips by sicknesse or diseases 6. Succour thee in thy last and greatest conflict 7. Support thy weaknes 8. Aide thee against Sathans force and fraud 9. Strengthen thy Faith 10. Renew thy decayed graces 11. Giue thee the power and comfort of his owne Spirit 12. Not to visit thy sinnes in Iustice but in Mercy 13. To preserue thy soule from the Hunter and thy darling from the Lyon 14. To giue his Angels charge ouer thee in thy extremitie 15. To keepe thee from 1. Impatiencie 2. Frenzie 3. Distraction 4. Idle fancies 5. Rauing 6. Raging 7. Blaspheming c. least thy death be scandalous 16. To touch thy tongue with a coale from the Altar that thou maist speake 1. to Gods glory 2. and to Edification 17. To dye the death of the righteous 18. Lastly to receiue thy soule into that new Ierusalem which is aboue Such Prayers we haue vpon record in holy Writ as of Dauid Psal 39. and Moses Psal 90. true patternes of our Prayers in this kinde And sure who euer approacheth oft to the throne of Grace and supplicates to a pittifull God from faith and feeling in these and the like petitions he shall be sure to finde an answere from God euen when hee lyes vpon his sicke-bed as the fruit of his former desires Besides that his former acquaintance with God in speaking to him and talking as it were with him oft-times in life by Prayer will increase in the sicke Patient euen a holy boldnesse in a filiall feare to come to that God as one friend to another in extremitie with whom he hath so oft conuersed and conferred with by the Word and Prayer in health and prosperitie Fiftly that thou maist depart in peace make sure to thy soule the inheritance of life eternall euen here in this thy life naturall for as worldlings are something at quiet vvhen they haue made sure such houses lands leases and purchases as they haue long gaped after so assurance of life eternall is the onely pacification to the spirituall man this is the lot the portion and inheritance that his soule longs after the estate that hee preferres before all the flesh-pots of Aegypt or the Iewels of Aegypt Now for the purchase of a fixed place in the heauenly Canaan thou must prouide these treasures 1. sauing Knowledge 2. Faith 3. Sanctification of more price vvith God then Gold Pearle and precious Stones with men For the first