soule is pulled and mooued to and fro either vnto good or vnto bad actions Here is Loue stronge loue stronge as death and affection that will mooue vs if not here is feare of Iealousie that growes cruell Iealousie cruell as the graue if loue will moue vs wee shall bee knit vnto Christ that way if not if feare will moue vs wee shall bee drawne vnto Christ that way and if neither of these single will moue vs if both together will moue vs here is feare that growes out of loue grounded vpon loue loue is strong as death but if abused she growes iealous and that Iealousie growes cruell But if neither loue nor feare nor both these grafted together will drawe vs then is our case most desperate this I conceiue to bee the resolution of the text the branches whereof you haue heard in my text Set mee as a seale on thine heart and as a signet vpon thine arme that is the petition of the Church or the euidence of Christ his two metaphors which doe most liuely expresse and set foorth vnto vs. The neere coniunction betweene Christ and his Church in the 22. of Ieremie the 24. verse as I liue saith the Lord though Coniah the sonne of Iehoiakim king of Iudah were the signet of my right arme that is as neere to mee as neere possiblie could be yet I would cast him off The personall vnion of the sonne of God vnto our nature it is the first great mysterie of godlinesse for without controuersie great is the mysterie of godlinesse the 1. of Tim. the 3. chap. the last vers God manifested in the flesh Yet notwithstanding you may be bold to say that this vnion wherof Salomon doth here speake it is aboue that and a neerer vnion and coniunction vnto vs in two respects first that hypostaticall vnion it was the coniunction of God and mans nature in generall but this comes neerer doth incorporate our particular persons into one bodie with Christ Howsoeuer the other in his owne nature bee great betweene the things themselues vnited yet notwithstanding this is vnto vs more comfortable because it brings with it a particular application to euery one that wee may say and pray with Dauid in the 35. Psalme the 3. verse Say vnto my soule I am thy saluation not onely vnto all in generall but vnto thy soule and my soule in particular which is more comfortable Therefore God hee hath for this purpose not only ordained the preaching of the Gospell in publike to declare the loue of God in Christ Iesus to mankind in generall but hee hath also instituted sacraments which are ministred vnto euery ones persons in particular that as Gods loue is vnto all so he confirmeth the same loue to euery one in particular that is capable of the same Secondly this coniunction which this metaphor expresseth it exceedeth the other in this that though Christ did take our nature vpon him and our nature with all humane infirmities yet hee did take it cleane voide of all sinne but in this misticall vnion betweene Christ and his members though we be full of sinne and infirmities as well in soule as body yet he vouchsafed to knit vs vnto himselfe as being one bodie Iesus Christ ties vs as in an vnseparable knot which vnity is most comfortably in the Scripture set forth by two Metaphors both which come short of these meraphors in my text It is expressed by the head and the members and by man and wife but Nero or some Tyrant may chop the head from the members and death doth make a separation between man and wife but of this vnion saith the Apostle Paul I am perswaded neither death nor life principalities nor powers shall be able to separate vs from Christ and in the 8. of the Epistle to the Bomanes the 28. also we know that all things worke together for the best vnto them that loue God euen to them that are called of his purpose But the two metaphors of my text are more emphaticall for the heart it is the fountaine of life it is the first that liueth and the last that dieth and the arme is the instrument of power if Christ haue set vs as a seale vpon his heart and as a signet vpon his arme let vs see what principalities or power what life or death is able to make a separation betweene vs except he can be ouercome who is omnipotent God himselfe this signet shall neuer bee plucked from his arme and vnlesse he can die againe who is life it selfe the Lord of life this seale which is imprinted in his heart shall neuer be blotted out this admirable coniunction betweene Christ and vs it is here declared in this place and propounded by way of a petition whereof we may be bold to make a position and say indeede that Christ hath set vs as a seale vpon his heart and that he hath worne vs as a signet vpon his arme For that which was the wish the prayer desire of the Church in Salomons time when this song was sung that is now inioyed by the Church of Christ their wish is our Article their prayer our creede wee doe beleeue it because Christ hath manifested it since the Son of God did take vnto him an heart and an arme that is to say a humane soule within and a naturall bodie without hee hath in that soule and body fully granted the petition to the Church and set vs as a seale vpon his heart For were not we deepely imprinted in his heart when he suffered his hart to bee deuided by the point of the speare when he shed out water his heart bloud in loue vnto vs when he was in a manner forsaken of his owne Father rather then his father should forsake vs. That Euangelicall Prophet Isaiah in the 49. cha ver 16. saith in the person of God vnto Zion I haue ingrauen thee in the palmes of my hands were we not deepely ingrauen in the palme of Christs hands when hee suffered both hands and feete to bee pierced vpon the crosse it was a deep impression and Christ would neuer haue suffered it vnlesse this seale had bin deeply printed in his hands showing them after his resurrection this print still in the 24. of Luke Behold my hands and feet It is a question amongst Diuines whether those scarres in the hands and in the sides of our blessed Sauiour which remained in his bodie after his death resurrection to the end that hee might shew himself vnto a few doe not yet remaine in his glorious body being in heauen that he may shew them at the last day of his resurrection that they might looke vpon him whom they had pierced and this is without all question the impression spoken of in this place remayning still on his hands and heart and Iesus Christ doth euen weare vs and makes as precious account of vs as the signet of his right hand for the same affections hee had
and let vs desire the Lord so to blesse vs with his spirit of grace that as we professe the words of the holy one so wee may neuer deny the power thereof but so walke according to the same that God may receiue glorie and wee eternall comfort in Iesus Christ Amen A SERMON PREACHED AT the Funerall of Mr. Iohn Newman Citizen and Grocer of LONDON at St. Steuens in Walbrooke BY ROGER FENTON D. in Diuinitie LONDON Printed for William Aspley 1616. GEN 15. 15. But thou shalt goe to thy Fathers in peace and shalt be buried in a good age IN the premises of this Chap. there passed a couenant betweene God and Abraham a couenant confirmed by a ceremonie an ancient ceremonie of diuiding of beasts in pieces and going through the parts of them so diuided signifying thereby that they should bee so diuided and broken in pieces who should first breake the couenant So we doe finde that couenant expressed in the 34. of Ier. the 18. verse And so did Almightie God vouchsafe to couenant with Abraham in this place in the 9. verse before my text after the manner of men But when Abraham had diuided the beasts and God presented by the fire had passed betweene the parts of the same there fell out two accidents that were not ordinarie first the text saith that the foules of the aire did light vpon the parts of the beasts Abraham draue them away in the 11. verse signifying thereby how the Egyptians should pray vpon Abrahams posteritie the children of Israel and yet notwithstanding for Abrahams sake God afterward would deliuer them Secondly it is said that there fell a heauie sleepe vpon Abraham that is now expressed in these words that I haue read vnto you signifying the death of Abraham that howsoeuer hereafter his posteritie might happily remaine in the land of Egypt yet hee should go to his Fathers in peace and should bee buried in a good age so then you see that these words doe contain a most comfortable promise and a prophesie of Abrahams death Death is sorrowful in it selfe as being terrible vnto nature but such a death is comfortable so you see my text is like vnto the occasion of this our present meeting it is a mixture or compound of sorrow and comfort well tempered together wherein I will desire you to consider First the person whom this doth concerne it was Abraham Secondly the condition of his death which is here prophesied First that it is seasonable in respect of the circumstances as my text hath reference to the premises thus and thus shall thy posteritie fare but thou shalt bee in thy graue before thou see that Secondly in regard of death it selfe it was a blessed death blessed in two respects In respect of his soule first for hee should go to his Fathers and the manner how in peace Secondly in respect of his body also that it should bee buried in a good age and these are the branches as you see them lie in the text But thou shalt go to thy fathers in peace and shalt bee buried in a good age and of these briefely because the time will permit no long discourse We must first beginne with the person for else I shall make vnto you at this time but a groundlesse speech For this is a sure rule as the person is such is the death of the person the person was Abraham Father Abraham the Father of the faithfull and as hee was called a father so likewise was he a patterne example of all godlie vertues vnto all posterities a patterne of faith religion the father of the faithfull How his faith hath beene tried I shall not neede to particularise And wheresoeuer he came or into what countrie or place soeuer he was sent we shall read Abraham built there an Altar to shew his religion and worship of God amongst heathens and Infidels A patterne of true obedience that wheresoeuer God called him to any countrie hee was readie to goe obediently euen to the offering vp of his owne sonne at Gods commandement A patterne of humilitie of meekenesse and mildenesse of patience and of a peaceable disposition When his seruants and the seruants of Lot could not agree how hee intreated for peace betweene them A patterne of loue and of kindnesse vnto all euen to the very Sodomites themselues how affectionately doth hee perswade with Almighty God and pray for Sodome and Gomorah euen as though it had been for his owne soule Peraduenture there bee some righteous within the Citie wilt thou not spare the rest for their sakes or if there be thus many or thus few and so goes as lowe till he goes beyond all proportion A patterne of righteousnesse and good dealing with all men For although faith was imputed vnto Abraham for righteousnesse yet faith went not without righteousnesse No Pharaoh himselfe shall loose nothing by Abraham A patterne of Charitie his seate and place was in the tent doore hee did not hide himselfe and locke the doores and shut them after him but he was readie to receiue those that stood in neede to bee refreshed A patterne of fatherly prouidence in his owne hous-hold prouiding for the same to the vttermost of his power Marrying his son a little before his death when he was old hee instructed and admonished his sonnes from time to time I know saith God Abraham will teach his children As hee was the father of the faithfull so he was a patterne and example of all godly vertues vnto posterities Thus you haue heard what he was Now will you heare briefely what became of him Hee must die but his death it was a seasonable death it was a timely death Seasonable in two respects First because he should be taken away before his eyes did see those afflictions which God ment to send vpon his posteritie The children of Israel shall be thus in affliction in Aegypt but thou shalt goe to thy fathers in peace his posterity should bee afflicted but not for Abrahams sake they may thanke themselues for that they shall bee carried into Aegypt for their owne sinnes but deliuered out of Aegypt for Abrahams sake and his eies shall not see their affliction because hee was no cause of it A blessing that God doth promise vnto his Saints and hee doth bestow this blessing vpon diuers of his saints as Isay sheweth in the 57. chap. 1. verse The righteous man is taken away and no man vnderstandeth that hee is taken from the euill to come and so God promised to Iosiah the 2. of the Chron. 34. and the 28. verse That hee should goe to his Fathers in peace and his eyes should not see the euill which almightie God purposed to bring vpon that place Secondly Abrahams death it was seasonable and timely because it was after the couenant which now was made betweene God and him God had made a couenant in this chapter with Abraham that hee would bee his sure buckler and exceeding great
so we might happily escape this bitter haruest erre not my deere brethren saith S. Iames for this is a dangerous errour it is that imputation which old Adam by way of insinuation laide vpon God as if God had made him a wife for to tempt him and it doth sticke fast in the hearts of many of his sonnes vntill this day that in euery sinne that a man committeth there is some fatall necessity from aboue that driues him thereunto but if there had been no other booke written but that which euery one carries about him in his owne bosome it would conuince him of this errour For my conscience tells mee that I haue omitted many duties which I might haue done and haue committed many sinnes which I might haue left vndone doth my conscience erre in this accusation or not if it erre how can it iustly be mine accuser at the last day the 2. Rom. the 15 if it erre not then erre not my deare brethren saith Saint Iames bee not deceiued saith my text for there is no place for excuse or extenuation but as a man soweth so shall he also reape be not deceiued for if thou be thou canst not deceiue God he is not mocked is it not a mocke and an indignitie both for to account the blood of Christ an vnholy thing as if it had beene shed to Heb. 10. 29. wash swine withall that delight to wallow in the mire or dogges that returne backe againe vnto their vomit Such sinnes of recidiuation as those wherof the Apostle speaketh Heb. 10. 26. before what is the reason that the holy Ghost hath not recorded in the booke of God any one example of any that receiued pardon was restored for any grosse sinne by him committed that euer fell afterward into a relaps and was saued what is the reason of this Surely because it is to bee feared that the repentance of such a one was but a mock-repentance the burned childe dreades the fire and so will a true penitent shun that grosse sinne whereof hee hath had a true remorse If this clause of my text shal seem obscure vnto any how God is mocked this Citie will yeeld vs too large a commentary for to make the same plaine vnto you A man with an ill purpose hath gotten doth keep an other mans goods in his possession no rare-example his conscience tells him this is a great sinne for if others should deale so by him he would be iustly greatly offended now for this sinne amongst the rest he doth aske and hope for pardon at Gods hand as if he did repent but it is but a mock-repentance for saith S Austin a thiefe takes my purse he saith hee repenteth and doth aske pardone but hee keepes my purse and holdes it still doth hee not mocke mee I may put vp this flout because I cannot remedie it but God is not mocked hee will haue iustice satisfied So I vnderstand my text A Merchant liueth riotously not like the prodigall Sonne vpon his owne Luk. 15. 13. Luk. 16. 6. portion but as the vniust Steward vpon other mens in the end either for necessitie or in policie which is worse hee becomes Bankerout no rare example he agrees with his Creditours for the halfe for the third yea for lesse he doth not obserue the Prophets rule first sell and pay then 2. King 4. 7. liue thou and thine on the rest but first he reserues a rich portion for him his then he paies of the rest so the world is blinded his Creditours are deluded but God is not mocked there will come a day when all reckoings shall be cast ouer againe when iustice must bee satisfied to the full then shall this debter be cast into prison that is into a prison out of which he shall not come till hee haue paid the vttermost farthing and yet shall not haue a farthing for to pay it Therefore beloued in our Lord and Sauiour Iesus Christ this wee doe say and affirme and I beseech you for to carry it home with you for one sound point of doctrine that the bloud of Christ was not shed vpon the Crosse for to pay mens debts ciuilly vnderstood not because it wanted vertue for there is more vertue in the seede of the woman then there can be poyson in the head of the Serpent but it is because that debt was paid vnto God and not vnto men It was because thou couldest not performe the least part of that price that was tendered vpon the crosse but this debt to thy Creditour thou maiest It was because by a counterfet repentance thou hadst made thy selfe vncapeable of pardon and it was because thou didst offer an indignitie vnto thy blessed Sauiour in setting such a reckoning vpon his score Let mee conclude then in one word these debts Christ doth not pay for the reasons alleaged thou canst and wilt not discharge thy contracted debts iustice one day must be satisfied vnto the full therefore look thou to it and looke to it before thou die for after death comes iudgement So I vnderstand my text let mee speake vnto you beloued as the Apostle speaketh in this place not vnto those that are without whom God shall iudge but vnto those that are in the Church vnto you that call vpon the name of the Lord who call Christ Lord as Professours of the true Christian religion who as zealous Professours of the same can double it and crie Lord Lord if any of you desire to put off almighty God with a sleight and a slie repentance for your great sins committed against his diuine Maiestie or seeke to defraude his brother of his owne right and therein doth persist such a one doth but deceiue his owne soule God is not mocked for as a man soweth so shall he also reape Now this that hath beene said it doth onely make way vnto that which followeth it is but a preface be not deceiued God is not mocked c. Then wherin should wee not be deceiued what is that truth that we should take so seriously to heart whatsoeuer a man soweth that shal he also reape a firme trueth without doubt that as a man soweth so he shall reape either the same in kinde or the like in proportion and it is a generall truth without exception that whatsoeuer a man soweth either in kinde or proportion hee shall be sure to reape the same To beginne with the first and first in kinde the very inference of this sentence vpon the preface doth argue a very pregnant instance that whosoeuer doth goe about to delude or mock God as hath before bin said hee shall finde that in the end God will mock him he that sits in heauen shall laugh him to scorne and the Lord shal haue him in derision the 2. Psalme the 4. verse he shall reape the same at Gods hand Againe Salomon going about to perswade the young man to sow his seede betime in the morning the 11. of the
that loue is abused Now when wee doe ascribe any humane affection vnto God we must separate from it all imperfections whatsoeuer if there be a ielousie not grounded in loue it is faultie or if it be a ielousie without cause it is blame worthy neither of these faults are in the ielousie that we ascribe vnto GOD and vnto CHRIST hee is a ielous God but his ielousie proceeds of loue though it tend vnto hate vpon suspition that loue is abused and not without cause so God may be ielous of vs but wee cannot be ielous of God the reason is because he that is ielous is ielous of a partner in loue I would to God saith S. Paul to Agrippa Act. 26. 29. I would that all that heare me this day were both almost and altogether such as I am S. Paul cares not how many partners hee hath in the loue of Christ the reason of the difference is that the loue of God towards vs is infinite but our loue vnto Christ it is so straight and so narrow that if so be he haue any partners with him it is to be feared he shall not haue his due so that hee hath cause to be ielous Wherefore without all question wee must take this motiue to be spoken of Christ and of his ielousie Loue is strong as death Ielousie is cruell as the graue to shew the strength of Christs loue vnto vs the Holy Ghost hath made a fit comparison For what is stronger than death that deuoureth all Surely the loue of Christ vnto man Marke then what is the generall effect of death yee know it is the separation of the soule and the body taking the soule out of the body and leauing it wan pale and gastly And that is likewise the effect of the extremitie of loue especially of Christs loue towards vs. For this pure chast and diuine loue wherewith Christ loued vs it made him to emptie himself that he might fill vs to go out of himselfe that he might dwell in vs to die once in himselfe that wee might liue for euermore Wherein did death euer shew his greatest power Verily in seasing vpon the Sonne of God our Sauiour himselfe then was showne the greatest power that euer death exercised Yet let me tell you herein the loue of Christ was farre stronger than death Death seazed on Christ when hee was become man vpon the earth but the loue of Christ to vs pulled him out of heauen when hee was in the bosome of his Father and humbled him and made him so weake that hee might become a fit Redeemer for vs. What ailed thee thou great strong Sampson of heauen saith Chrysostome thou that bindest Kings in chaines what meanes this surely it was the loue of Christ to our trecherous nature that delt so vntruly and so falsly with him that pulled this Sampson out of heauen and made him as weake as one of vs. To speake properly when death did seaze on christ in his weaknes it was not the power of death but the power of loue Christ tels vs so plainly in the 10. of Iohn the 18 vers I lay downe my life no man taketh it from me So then take death at the strongest still the loue of Christ vnto vs is stronger than death Wee haue heard sufficiently of the loue of Christ vnto vs if this will not draw from vs loue againe vnto Christ what will True loue is of the nature of a Loade-stone it drawes loue vnto it Magnes amoris amor but such is our ingratitude though we loue to heare of the loue of Christ yet wee care not to shew our loue to him againe This vnthankfulnes of vs ingratefull wretches is the the cause that wee are euer so loth to be drawn vnto him Dauid in the 118. Psalme the 27. vers speaking of the sacrifice that was offred when he reckons vp the loue of God towards vs he speaketh sodenly in regard of our retribution of loue backe to him againe binde the sacrifice with cords yea euen to the hornes of the Altar It is a saying amongst the Hebrewes that the beasts that were offered in sacrifice they were the struglingst Procul extensum petulaÌ„s quatit hâ—stia funem Juven Satyr 12. beasts of all the rest such is the nature of vs vnthankfull beasts when wee should loue God againe we are readier for to runne away from him wee must bee tyed to the Altar with cords to draw from vs loue or feare Though it bee true that forced loue is no loue Non extor quebis amari His loue is strong as death but if we abuse his loue by our vnthankfulnesse then marke what followes out of his loue hee growes ielous and that ielousie growes cruell cruel euen as the graue Ielousie saith Salomon it is the raging of a man it will not be pacified Prou 6. 34 35. Remember the Law and the sacrifice that was appointed for ielous persons in the 5. of Num the 15. verse there was neither oyle to make it gracious nor incense to giue place of atonement or reconciliation For intire loue it will not be adulterated nor yet suffer it selfe to be wronged such is the nature of mans ielousie Our God he is a ielous God and our blessed Sauiour out of the vehemencie of his loue he is a louing Sauiour and ielous too but the ground of this ielousie it is loue and if his loue be abused it tends vnto hate vpon iust suspition of a iust cause Then to summe vp all in a word it is the primarie nature of our good God blessed Sauiour to bee most louing and gracious vnto vs so is it the nature of that loue if there bee iust cause to grow ielous and it is the nature of that ielousie to be cruell cruell as the graue if so be before the graue we do not appease it and be reconciled to our husband Christ by true repentance For we may assure our selues that if our Sauior Christ finde any impression in the heart deeper than this set vpon it or any ornament aboue true religion faith in Christ hee will presently grow ielous and that ielousie will grow cruell In the 22 of Genesis when as Abraham seemed for to bee fond of his sonne Isaack God tryeth Abraham what he would doe for his sake yea he tries him whether hee loued him truly and indeed or no Therefore saith he to Abraham go and take thy sonne thy onely son Isaack and offer him vp for a sacrifice Abraham showes there though he loued his sonne Isaack very dearely and tenderly yet notwithstanding it was not to be compared with his loue to God In the Decalogue of the Law God hee is so iealous he wil not set any creature in the same table of the Law with himselfe there shal stand neither Father nor Mother King nor Caesar Saint nor Angell none in the same table with God he is a iealous God if there be cause And Beloued there is none of vs
but wee haue giuen him iust cause many times and therefore he must needes be iealous but yet his ielousie is not cruell it is not cruell as the graue if so be that before hand in time we doe preuent this wrath and cruelty if so be we humble our selues and be reconciled vnto God by true repentance God is a ielous God and visits the sinnes of the fathers vpon the children We haue often prouoked our Husband-Christ to ielousie Oh that now we would preuent his wrath while there is time of grace now is there time of reconciliation if so be wee will labour and seeke for it if we will humble our selues by prayer and humility by fasting and repentance acknowledging our faults vnto God and vnto our blessed Sauiour with teares and resoluing neuer to giue him the like cause again and as at all times this dutie is seasonable so especially at these times when as it should be generall to the end that the more hearts meete in this disposition it may be so much the more acceptable a sacrifice to God Prayer and Humilitie is required of vs at all times before God praier and fasting is required of vs vpon occasion for euery mans particular sinnes present to God and himselfe is a sufficient occasion of priuate prayer and fasting but publike calamitie is an occasion of publike fastings There be as a Father calls them when he complaines of the time certaine sinnes of Church and Common-wealth which cannot bee imputed to particular persons when sinne is growne so common and generall that it is not in the power of any person or persons to reforme the same The remedie against such an Epidemicall disease is the publicke supplications of the Church when we muster vp our praiers as an armie not onely to beseech God but to besiege him too when we doe all agree and consent together by repentance and true humiliation to preuent the wrath of God vpon Church common-wealth which we haue deserued preuent I say that that ielousie doe not turne into wrath for if it doe and be not preuented it will burne into the very bottome of hel Deut. 32. 22. Therefore let vs humble our selues before almightie God and intreat his glorious Maiestie that notwithstanding our priuate sinnes wee may be set as a seale vpon his heart so deepely imprinted that neither height nor depth nor principalities nor powers be able to separate vs from him Rom. 8. 38. And that we may bee still as a signet vpon that arme that hath defended this Church and common-wealth so long That his righteousnesse may be imprinted in our hearts and his glorie an ornament to vs and his word pretious among vs which we beg for his owne sake that gaue himselfe for vs that wee may lay aside all ingratitude and bee truely thankefull vnto him through Iesus Christ our Sauiour to whom with the Father and the holy Ghost be all honour glory for euer Amen A SERMON PREACHED AT the Funerall of Mr. Iohn Stâ—kele Citizen and Machant-Taylor of LONDON at St. Steuens in Walbrooke 1613. BY ROGER FENTON D. in Diuinitie LONDON Printed for William Aspley 1616. IOB 6. 10. Then shall I yet haue comfort though I burne with sorrow let him not spare because I haue not denied the words of the holy one THat of the Apostle S. Paul the 4. chapt of the 2. Epistle to Timoth. at the 2. verse preach the word bee instant in season and out of season I vnderstand thus that we should not onely keep our ordinary course as Moses was preached in the Synagogue euery Sabboth day but that we should take all fit occasions to teach and instruct Gods people though at extraordinarie times as it were out of season amongst the which the occasion of this our meeting is one and as I take it none of the least for the Prophet Isaiah chapt 57. and the 1. v maketh it a matter of iust reproofe when righteous and mercifull men are taken away from amongst vs and no man doth consider it therefore it is fit that wee be put in minde of it Wee haue both a righteous and a mercifull man taken from amongst vs Therefore haue wee iust occasion to take it into consideration as the occasion then doth fit vs so that wee also might fit the occasion I haue made choyse of a righteous and mercifull man in his sicknesse for hee was an vpright and a iust man one that feared God and eschewed euill by Gods owne testimonie in the second chapt and the third verse who deliuered the words that now I haue read vnto you For Iob was wearied spent with a grieuous and tedious sickenesse in so much as he complains in the 7. chap at the third verse that hee had for an inheritance the monethes of vanitie and painefull nights were appointed vnto him These be the words of Iob and it was the very case of this our brother now departed Monthe after monthe was he tormented and yet still put vs in hope of his recouerie but all in vaine they were as Iob termes them monthes of vanitie and painefull nights were appointed vnto him wherupon the holy man Iob expresseth a longing desire hee had in the premises and the reason of this his desire in the words of my text Oh that I might haue the thing I desire and that God would grant me that which I long for what was that sure nothing else but that hee might depart out of this world which he hath expressed by three phrases in the verse immediately before my text that God would destroy him that he would let his hand go and that hee would cut him off The first is a phrase according to the words directly because in the sight of the world outwardly the righteous may seeme to perish and bee destroyed But the second phrase is more diuine that God would let his hand go as if with one hand his heauie hand of sicknesse he had beate him downe and yet notwithstanding hee had holden him vp and with the other hand supported him now he desires that God would take away that suporting hand that he might die me thinkes he speakes of almighty God as if hee were a kinde of Nurse that vseth when men are drawing on towardes death to lift them vp for if they take away the pillow presently they giue vp the Ghost so Iob desires God that hee would but take away the other hand that he might depart out of this world because his ordinarie glasse was not yet runne hee might liue many yeeres by the course of nature hee addes a third phrase that God would cut him off But Iob liued much longer after hee had this sickenesse as you may see in the last chapt the 16 verse And this our Brother departed by the course of nature might haue liued much longer if it had pleased God Now the reason of this his longing desire is deliuered in this my text in three points First in