most certaine we shall dye all other things are exposed as much vnto vncertaintie as to vanitie A man knowes not how prosperous his iourney shall be by Sea or by Land if hee make a bargaine it is casuall and vncertaine whether it will be thriuing and sauing or no. If a man marry a wife it is vncertaine whether hee catch a Fish or a Frog a Shrew or a Sheepe a Rebeccha or a Zanâ—â—ppe If a man beget a childe it is vncertaine whether hee proue a wise man or a foole rich or poore and so in all other humane things in this life there is casualitie and incertainetie onely that we shall end this life and dye we are most certaine Euery thing in the world preacheth and proclaimeth this vnto vs. The Sunne that riseth and setteth daily ouer our heads tels vs our lifes Sunne shall set the cloaths vpon our backes that weare and waste are memorials to vs of the wearing and wasting of our bodies the graues vnder our feete tell vs that others must tread vpon vs as wee tread vpon others the dust that blowes in our eyes tels vs that we are but dust yea the bodies of Beasts Birds and Fishes that we eate for meates in our dishes tels vs that our bodies shall be meate for Wormes Intentant omnia mortem All tell vs death is as certaine as the houre is vncertaine The naturall causes of death besides these causes that Diuinitie giues proue our death Naturall causes of death First the Elements striuing and wrastling within our bodies in their discord setting out of tune the Harpe of our Health tels vs that some malignant humour predominating will ere long breake a sunder the strings of life Secondly this Messalina this vnchaste and vnsatiable woman called Materia prima the first matter alwayes burning with lustfull appetites and desires of new formes still plots the corruption of her old subiect Thirdly the radicall humour consumes after it be come to his height of augmentation like the Sea that recoyles and ebbes when shee is at full which moysture though it be restored againe by dyet or Physicke for the quantitie yet it is not so pure as the spent for qualitie saith Fernellius Fourthly the bloud as it growes old beginnes by little and little to condensate and waxe thicke and so corrupts Fiftly the Spirits waste by vse and labour which vveares euen Iron and hardest mettals the body and the minde by corporeall and mentall exercises like two vnthriftie Heyres spending them faster then the father and fosterer of them the Heart can digest and gather them all these say dye wee must nay that dye all must Rich Diues as well as poore Lazarus Salomon as well as Naball the vvise as well as the foole fayre Absolon as well as foule Thirsites Musicall Nero as well as harsh Menius tall Saul as well as little Zacheus godly Ionathan as well as his vngodly Father high and low rich and poore one with another participate of the common condition of humane nature once to dye Yea the Princes of the earth cannot with-draw their neckes from this yoke Psal 82.6 euen those that are Gods on earth shall dye like men though mighty Potentates like Nabuchadnezzars Image be high and tall in birth and bloud though their heads be of Gold in wearing golden Crownes though their breasts and armes of siluer though they were as rich as Cressus or Crassus and had siluer with Salomon like the Seas sand though their bellies were of brasse made as it were a caldron wherein the stomackes heat boyles so many meates which the mouth as Caterer prouides and the pallate as Sewer tastes though their thighes be of Iron in respect of potencie and power yet their feete that props all this are of clay their end is earth the stone from the mountaine the corner stone crusheth them sends some meanes or others of their mortalitie which crushing cannot be preuented there is no writ of priuiledge to exempt any from it no persons no place no perswasions can procure an immunitie from not dying Death is as inflexible as vnresistable inflexible for eloquence which charmed Argus will not charme Death Tullies tongue could not saue Tullies life vvhen Antonie sends for head and tongue and all no more then Iohns zeale could stop Heredias malice to saue his head Achitophels policie Aesops wit Mithridates his being a good Linguist Aristotles Philosophie Philo Iudaeus his learning Demosthenes Oratorie Arions Harpe could not moue inexorable Death for an houres sparing when their glasse was run Nay beautie vvhich is the best perswader though a dumbe and silent Orator can finde no more fauour with Death then Lais did with cold Anaxagoras For sure Rebeccha Bathsheba Ester Helena Irene Absolon Ioseph with others moe men and women were goodly Creatures yet if a man could now see their Sepulchers hee should see that like that faire Ladie which was found lying besides Prince Arthur in Glastenburie vvhom Mr. Speede mentions all beautie is but dust and as inexorable so vnresistable Noblenesse and Royaltie are vnable to encounter it Alexander Iulius Caesar and most victorious Princes haue vailed their Bonnets and done homage to it yea it hath preyed vpon Agamemnon and Nabuchadnezzar as a Theefe and Pirate vpon rich prizes Old age is venerable youth is lusty but death reuerenceth not the gray hayres of the one for though Adam Enoch Seâ— Methusalem Malaleel Iaired Noah Heber and others in the primitiue times as also Arganton Nestor Valerius Coruinus Silius lib. 3 de Argant Ouid. lib. 14 de Syb. Propertius lib. 2. de Nestore Sic Iuuen. Sat. 10. Epiminedes Metellus Terentia Clodia Hipocrates Sybill and infinite others amongst Christians and Heathens liued so long that the Historians write and Poets sing that Tercentum Messes c. That they liued their one two and three hundreds yet though their lifes day were very long at last came Euening Song Neyther respecteth it the greene lockes of the young but like an Eagle and Vultur seazeth on the flesh of Infants as in the murther of Bethlems Infants and in the death of many Children younger then Dauids Childe that dyed Experience saith that Prima quae c. Seneca in Her sur Hor. carm lib. 1. od 28 Hor. carm lib. 3. od 11 The houre that gaue them breath did end that houre in death as Seneca saith of others Yea Mista c. Both young and old Deaths cruell armes infold Et fugacem c. The man can neyther flie him nor the youth passe by him Hazael was as swift as a Roe and Atlanta was too swift for a woman yet Death ouertooke them Goliah was a great fellow but Death was greater Sampson was strong Iudg. 15. but Death was stronger it killed him that killed a thousand with the iaw-bone of an Asse Enceladus Iaculator audax Hor. lib. 3. od 4. Dan. 8. it cut downe him that pluckt vp trees by the rootes That Enceladus that great darter
and God the holy Ghost with Angels Arch-angels Patriarkes Prophets Apostles and all the holy company of Heauen our fathers our mothers our sisters and brothers our friends and deare ones that are gone before vs O glorious sight O inestimable comfort worthy to make vs cry with the Apostle Phil. 1.21 Iohn 11.11 I desire to be loosed and to be there Come Lord Iesus come quickely Death is an end of all misery and the beginning of all blisse an eternall dwelling with God againe and an aduantage as the Apostle nameth it a sweet sleepe a comfortable rest Vitae via the way of life saith Ambrose Nomentantum fidelibus death is onely a bare name and no death indeed to the faithfull saith Chrisostome Nemo timet mortem nisi qui non sperat viuere post mortem No man feareth death but hee that hopeth not to liue after death the Lord gaue and the Lord taketh away life as well as goods and shall not wee say with Iob Iob 1.21 Blessed be the Name of the Lord. If wee hold for tearmes of yeeres or at the will of the Lord must not we be content to relinquish it when our tearme is expired Wee our selues doe looke for it at the hands of our Tenants and would be much offended if they should be disobedient shall wee not performe to God what wee looke for at men Grudge not at the losse but be thankfull for the loane wee are Gods Tenants and we ought to giue him his owne when it is due to him Would you keepe a pledge from the true owner that committed it to you for a time Our life is Gods pledge hee hath left it with vs now so long he euer entended to call for it againe and will you not restore it gladly and willingly without murmuring and repining thinke how you would like that at mans hands to keepe your pledge Heathens haue beene strong and shall Christians be weake The Swan is said to sing most sweetly when shee must die and shall Gods Children weepe Blessed blessed are the dead that die in the Lord saith the holy Ghost Reu. 14.13 and will we not beleeue him O ignaros malorum suorū c. O ignorant men of the miseries of this life that doe not esteeme and prayse death as the best inuention of nature yea let vs say rather it is the great mercy and goodnesse of God towards man for first it expelleth calamitie secondly it includeth felicttie thirdly it preuenteth the perils of youth fourthly it finisheth the toyles of age Omnibus fints multis remedium nonnullis votum to all an end to many a remedie to some a wish deseruing better of none then of them to whom hee commeth before hee be called for As children feare their friends when they are disguised but when their vizards are plucked off are glad of them so of death Ignorance makes feare and Knowledge ioy Cleambrotus saith Cicero after hee had read Platoes Booke of the happy estate of the dead cast himselfe head-long off from a wall into the Sea that hee might come to that happinesse the same Author speaketh of another Philosopher that so disputed of the contempt of death that many willingly killed themselues whereupon Ptolomy the King for bad him any more to speake of that matter in his Schoole Now alacke what comparisons be betwixt Philosophicall Comforts and Diuine out of the Treasure of Gods owne Wisdome taken from his written Word Shall wee then with our light feare that which they in their darknesse so little regarded God forbid The day of our birth wee neuer feare and The day of death saith God that is euer true is better then the day that one is borne Eccles 7.3 That resemblance of death to sleepe in Scriptures 1 Cor. 15.51 is most fit if you marke it and full of pleasure for 1 As no man can euer wake but of necessitie must sometimes sleepe so no man can euer liue but must needes haue a time to die 2 Be a man neuer so strong sleepe will tame him and so will death as it did Goliah Sampson Milo and others 3 As sleepe maketh vs put off our cloaths and Iewels and that willingly that we may take our rest so dealeth death with vs it taketh away all our pompe and port and layeth vs downe in our beds till the waking time to arise 4 As sleepe commeth of eating so came death also to our first Parents by intemperancie in eating the forbidden fruit Gen. 2.17 5 As our dayes doings be our nights troubles by the working of the phantasie so are our lifes sinnes our deaths griefes by the gnawing of the Conscience as appeareth in Iudas Antiochus and Francis Spira 6 Sleepers haue no stormes nor dead men know the worlds woes for Abraham is ignorant of and Israel knowes not the Iewes woes the first things being past c. Reu. 21.4 7 Some fall sodainely or quickely into sleepe and some are long according to the moistnesse or drynesse of their braines euen so some dye sooner as young Iosias and some later as olde Methusalem according to the temper of their radicall moysture as it pleaseth God 8 Some sleepe in their owne houses and some in other mens as did Sisera in Iaels some in the fields some at Sea some here some there in sundry places so doe wee dye some at home and some abroad some by land and some by Sea as God appointeth 9 No man can tell the very time that hee falleth asleepe but onely feeleth it comming and his body disposed to it so no man can tell the very moment of his death but onely feeleth his body faint and his spirits drawing to an end 10 Suauius dormiunt qui relinquunt c. They sleepe much better saith one that leaue all their cares in their shooes which they put off and goe to rest with a quiet minde euen so doe they dye better that haue disposed of all their worldly matters by Will or otherwise whereby they are not troubled or distracted by them 11 They sleepe well againe that haue laboured and taken paines all the day time and so they die well that in their vocation haue not beene idle but imployed both body and minde to doe good Ester 6.1 12 As Assuerus when he could not sleepe called for the Chronicles of his kingdome to be read vnto him so assuredly whilst wee wake in this world and the sleepe of death commeth not vpon vs it shall be a most profitable thing to reade or cause to be read vnto vs the Chronicle of GOD the sacred and holy Scriptures the treasures of all Comfort and good instructions 13 When the body sleepeth the soule sleepeth not no more dyeth the soule when the body dyeth 14 No man goeth to bed to sleepe but with a certaine hope and purpose to wake and rise againe so must wee dye in assurance of that great and generall Resurrection 15 And as our voyce and calling vpon men awake them so shall that
cut off like a Vine in the bud euen when hee is young and tender in the blade ere hee come to any ripenesse or maturitie To which God himselfe hath reference in the fift Commandement which as it annexeth the promises of long life to children that are obedient to their Parents how euer some are taken away soone as was Iosias whose short life on earth is rewarded with life eternall in heauen so it intimates the curse of abbreuiating and shortening the life of those that are immorigerous and refractory to their Parents and Fathers vvhether naturall ciuill spirituall or heauenly illustrated in that vvhether fiction or true Historie Pomerium de Sanctis Bernardin Seuensis vvhich the Papists relate of a young man in the Village of Catalunna neare Valentia who being disobedient to his Parents and withall a theefe being deseruedly hanged about the yeeres of eighteene a prettie while after his death hee hanging on the Gallowes his beard beganne to sprout his browes vvaxed wrinckled his hayres gray like a man of nintie yeeres at which all being astonished it was reuealed to the Bishop of the place how that same young man after the course of Nature might haue vndoubtedly liued nintie yeeres and so should haue done but for his disobedience and other sinnes the LORD by a violent death cut off from his life so many yeeres as are from eighteene to nintie Whereupon Saint Ierome well obserues Hier. epistola 21. that as shortnesse of life is a punishment and iudgement against sinners so from the beginning of the vvorld as sinne hath increased in seuerall ages God hath shortened the yeeres of sinners more and more Which is plaine if wee compare our dayes with former times Hence it is Haimo sic Hector Pintus in Esaiam 38. that as Haimo and others note if God had called Ezekias then vvhen hee threatned him it had beene Sinnes desert not Natures course and vvhen at his teares and prayers fifteene yeeres were added to his dayes then his sinne vvas pardoned and hee permitted to runne euen that vvhole naturall race which hee should haue runne if hee had not sinned Mollerus Wolphius in Psal 102 ver 24. Vide Marlor in expos Eccl. in Psalmos for vvhich cause Dauid prayes that the Lord would not take him away in dimidio dierum in the midst of his dayes that is say Expositors he prayes that according to his demerits God would not as an inflicted punishment vnseasonably cut him off as hee vseth to doe and deale vvith profane men but that hee would permit him to enioy and accomplish the residue of his yeeres vvhich in his determination hee had appointed hee should liue if hee had persisted obedient All which may be a Spurre and motiue to stirre vp impenitent and vngratious wicked men to looke to themselues and to breake off their sinnes by Repentance least both from causes naturall and supernaturall as the effect of their quelling and killing sinnes they be found Selfe-murtherers being not onely actually euen whilest they liue dead in their soules like the vvanton widdowes Paul speakes of 1 Tim. 5.6 and the Bishop of Sardis Apoc. 3.1 but in proxima potentia in the nearest probabilitie of the death of their bodies euen as hee that hath eaten poyson is but a dead man though liuing because potentially dead and as a condemned malefactor is dead though liuing because Legally and Ciuilly dead so these are dead whilest they liue like condemned Traytors standing at the Kings mercy when euer hee will take away their liues the case standing with them as with Adam and Eue after they had eaten the forbidden fruit Feare and tremble yee wicked ones least God take away life from you life naturall and eternall as hee threatned to take away the Kingdome of God from the Iewes Mat 21.43 giuing the abused treasure of your life to those that know better how to estimate it and vse it to his glory and to the working out of their owne saluation His proper Appellation In these words Thy Seruant NOW wee come to the fourth part in this Song in Simeons Compellation intitling himselfe Gods Seruant with a speciall application in this Pronoune Thy In locum Pisâ—ator giues a note of the significancie of the words in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seruum tuum id est Me thy Seruant by a Senechdoche as the Virgin Mary vseth the phrase in the same Figure Luke 1.48 by an elegancie of speech proper to the Hebrewes testifiing their reuerence to him to whom they speake as in the History of Iosephs Brethren wee heare them thus submissiuely speaking to Ioseph Thy Seruants came to buy food Gen. 42.10 They might haue said We came in briefe but they expresse their reuerence So for the same cause Gehezi answeres his Master Elizeus 2 Kings 5.25 and the woman of Tekoa Dauid in the same tearmes 2 Sam. 14. when they might haue vsed the Pronoune I or Me they haue expressed their reuerent respect to God or man as also their humilitie yea and the account they made of the countenance and fauour of those they spoke to as here Simeon did For if he would haue giuen titles to himselfe hee might haue called himselfe one of the Seniors and Elders of Israell one of the Prophets Vers 30.31 32. here prophecying or a Rabbi amongst the Iewes a Teacher and Explaner of the Law a Doctor in the Schooles of Ierusalem being about the time or succeeding Iesus the Sonne of Sirack that writ the Ecclesiasticus Anâ— ante Christum 40. or Ionathan the Chaldean that turned the Hebrew Bible into the Chaldean tongue Hee might haue spoken of the number and excellencie of his Schollers such as Gamaliel Simeon Hilleles c. de sacra Script p. 359. vnder whom Paul was instituted that was his Sonne or his Auditor as Zanchie thinkes with other such priuiledges in respect of his place dignitie age profession estimation but hee singles out and sequestrates this Epithite from the rest and appropriates it to himselfe Thy Seruant counting it his chiefest dignitie to performe any dutie to his heauenly Master Doctrine The chiefe delight desire of a Christian is to be Gods seruant This ought to be our chiefest practise euery Christian should be of Simeons minde striuing studying indeauouring to deserue ioying delighting and reioycing in his conscionable and constant desires to serue God First wee haue not onely Simeons practise here but many presidents Reasons and Motiues which haue preceded and gone before vs in this particular men of most eminent greatnesse excellent Reason 1 graces shining gifts high places Gods of the earth temporall Sauiours instrumentall conuerters of the Christian world of the bloud Royall allyed to CHRIST the Prince of Peace Esay 9.6 both by birth naturall and supernaturall yet haue as desiredly as deseruedly passed by all other titles in the exchange of this to be accounted and called the Seruants of God Thus
poysoned or the theefe condemned is said to be but a dead man though the one be yet wrastling for life and the other vnexecuted because the one is potentially the other ciuilly dead in Law euen so wee are dead in Law as Adam and Eue were because wee haue sinned like them but vve are for the greatest part euen actually dead For let vs take the life of man as it is diuided into seauen parts Infancie Childe-hood Adolescencie Youth Man-hood Old age and the Decrepit olde age Now in these successiue ages what is the latter alwayes saue the death of the former De 4. Nouissimis pag. 90. as both Inchinus and Seneca haue wittily noted What is Childe-hood but the abolition and death of Infancie what Adolescencie but the death of Childe-hood How in liuing wee dye Nay are dead in part Youth of Adolescencie Man-hood of Youth Old age of Man-hood and Decrepit age of Old age and of Decrepit age Death it selfe is the Death Which truth though our eyes be blinde to see and our hearts dead to ponder yet our tongues like Caiaphas his prophecying against our wils confesse it For I pray you when an old man or a man of middle yeeres findes an vnaptnesse and vnablenesse in himselfe to performe that which in his youth he did and delighted to doe what is his phrase Oh saith he that whorld is past with me intimating that he is dead and departed from the world in respect of that age Oh then how had euen the very Childe neede to prepare for his finall departure since one part of his life is dead already his Infancie how the youthfull Ephebus that hath two parts dead and but fiue at furthest to liue how the youth that hath three parts dead in him and but foure to liue how the lusty man that hath foure parts of time spent certainely and hath but three parts to liue and those vncertaine how the old man chiefely that hath acted fiue parts of his life already and hath but two to act vncertaine by reason of his faultring tongue and dryed braine whether hee can act these or no before Death strike him non plus But chiefely the Decrepit gray-headed man who is dead sixe times and now hath but one age vpon his weake and wearyed backe about to rest him in his graue How should these premeditations excite our preparations that as we are compared to fruit in the Scripture being called the fruit of the â—ombe the fruit of the loynes c. so betimes to bring forth fruit worthy of repentance ere we fall like mellow fruit from the tree of life If wee haue past some ages wee are dead to those euen as in fruit the flower is the death of the bud and the fruit is the death of the flower Therefore let vs be fruitfull in doing good ere vvee be pluckt away and be no more Oh how soone fruit perisheth How soone doth it ripen how soone rot How doe the Wormes that breede of it and in it consume it The North and East winde blasts it the Mill-dew infects it Caterpillers spoyle it now by violence it is pluckt from the tree now rotten-ripe it fals and so festers So it is with all the seede of man the fruit of woman wee haue all one manner of grafting and of growing but a thousand different wayes of decreasing and decaying Omnibus est eadem laethi via non tamen vnus Est vitae cunctis exitijque modus All haue one way to life one way to death Yet many wayes doth stint our vitall breath Moe wayes lead to the Sepulcher then to any Princely Palace Mille patent aditus c. Meanders Labyrinth had not so many windings as Death hath wayes Hos Bella hos aequora pescunt c. Warres waters fancies frenzies loue mad lust Besides diseases doe dissolue our dust By how many meanes we dye As Seneca and Silius once sung as pithily as Poetically Histories of all times places and persons Sacred and Humane consort and confirme this experienced truth The old World wee know was drowned so was Pharaoh with his Aegyptians Sodome and Gomorrah Ziglah the two Captaines and Companies of fifties that came against Elias Nadab and Abihu Achan and his familie burned Herod eaten with wormes Daniels accusers deuoured with Lyons the mocking children vvith shee Beares the Philistines smit with Emerods the Israelites cut off many thousands in the dayes of Moses and Dauid by Plague and Pestilence Bethlems Children and the Sichemites butchered by the Sword Ierusalem and Samaria by the sword and Famine Er and Onan killed by the Diuine power Ananias and Saphira throwne downe dead by an Apostolicall Spirit Simon Magus his necke broke by Peters Prayers Iulian killed with a Dart by the Prayers of the Church If wee would wade into Heathenish Stories vvee might adde to the Catalogue vvithout number such as haue perished by vvater as Hylas in his Colchos voyage Orontes Lucaspis Palinurus Icarus Laeander Sappho Menander c. whom Virgil and Ouid so oft mention by fire as Sardanapalus Empedocles in Aetna Phaeton Dido in the Poet. Some destroyed by wilde beasts as many Martyres in the Primitiue persecution as Saturdinus by a Bull Ignatius Policarpus by a Lyon Felicitas by Leopards Milo the wrastler by a Wolfe Basilius slaine by a Hart Hatto the Bishop of Mentz eaten with Mice louely Adonis cunning Dedalus prophecying Idmon torne in pieces by Bores Some by Dogs as Euripides the Poet dogged Diogenes weeping Heraclitus Philosophers apostate Lucian c. How many haue beene strangled vpon the Crosse not onely Martyres as Andrew Peter Diuers examples of seuerall sorts of deaths Gorgonius Simeon the Son of Cleophas Peter Aulanus c. following their head Christ but euen many Kings as Policrates the Spartan Leonides Sindualdus Arnulphus Hanno of Carthage c. Besides Malefactors such as Helen the Graecian Whore Daphitas the Grammarian c. and such as haue hanged themselues as Iudas Achitophell Phillis Erigane Biblis Some haue beene stoned to death by others or shot with arrowes as Achillis by Paris Procris by Cephalus Acron by Romulus Hyrent by Sisinnius yea a stone from a wall as vpon Abemelech out of a sling as Dauids against Goliah or throwne with the hand as that which Patroclus threw vpon Cobrion in the Troyan warre besides the fall of wals such as that of the Tower of Shilo hath beene the death of many I cannot reckon all the meanes of our mortalitie Hoc opus hic labor So many Creatures as I contemplate nay so many things inanimate as I see me thinkes I see so many Actors in the Tragicke fall of man The Thunder in the heauens hath slaine many in earth if that which Virgil writes in the first third and sixt of his Aeneidos of Enceladus and other Gyants slaine by Iupiter Aiax by Pallas Ouid of Typheus Propertius of Semele be a fiction yet the report receiued of the death of Anastatius the Emperour
inexorable as vnresistible with his Trophies ouer all 283 We must not too much loue this life which we must shortly leaue 287 Those that loue life must hate Sinne the cause of death 289 Death onely makes the Prince and the poore man equall 291 Deaths effect in equalizing all illustrated by fit similies 296 Sixe Reasons further shewing the necessitie of dying 299 How euen in liuing wee dye and are dead in part 301 By how many meanes we dye 304 Diuers examples of seuerall sorts of deaths violent and naturall 305 Some cut off in the midst of their lawlesse lusts 309 Our dayes abbreuiated in respect of the long liues of the Patriarkes 316 Foure causes of the long continuation of things 318 Because our life is short we must spend it well 319 Our many sinnes to be mourned for and why 320 The practise of Epicures and profane men reproued and threatned 321 How wee must sow in teares in this short seed-time 323 Further vse to be made of our short time 325 Our life is laborious and miserable euery calling hauing his crosse 328 No place priuiledged from foure things 1. Sathan tempting 2. The hearts wandring 3. Ill tongues biting 4. The world crossing 330 Examples of humane calamities 331 Twelue meanes to get that peace with God which the world wants 334 The vanitie of life with all the things in life truely discouered 336 The world truly described by eleauen similies 340 How Christ in his practise crossed all the worlds proceedings 342 The benefits of death to a Christian vnder the Crosse 343 God oft cals away the best soonest 345 How death is fearefull and not fearefull 347 Death is onely a departure out of life not a finall destroyer 348 Eight Arguments prouing the Resurrection of our bodies 351 Illustrations from Nature that our bodies shall rise 352 Foure Reasons besides from the Word 354 The Christians comfort in the consideration of our Resurrection 355. 356 That wee may rise ioyfully we must liue holily in tenne particulars 359 Tenne Arguments to proue the soules immortality 362 Seauen moe from the Word 364 Death vnmasked what it is to the godly 365 Reproofe of those that respect the body more then the soule 367 The seruants of God alwayes dye in peace 369 The godly oft haue their desires at before and in their deaths 372 The very last words recorded which the Saints vttered in their death beds 374 How great men haue liued and dyed good men 377 Reasons why the godly depart in peace 379 Nine Obiections answered that seeme to contradict the peaceable departure of the Saints 380 Nine Reasons that his death may be good that dyes of the Plague 384 How selfe-murther doth not alwayes imply a wretched death 387 Hee that would dye well must liue well 389 The fearefull ends of wicked persecutors in euery age 391 An ill life the vsuall Prologue to a Tragicall death 395 None can repent when he will 397 The Word layes downe a way to a blessed death 402 Death is certaine yet vncertaine 403 The paines of Hell without remission or redemption 405 Repentance is not to be deferred till death 406 The danger of deferring discouered 408 The Theefes Repentance vpon the Crosse examined 412 Sixe effects of Deaths meditation 417 The life of Faith brings dying Peace 429 Repentance the meanes of peace with God 430 How to dye daily three wayes 433 How to leaue the damnable custome of Swearing 434 Eighteene things to be prayed for that death may be prosperous 437 A good conscience in life brings peace in death 442 Sixe causes of sickenesse besides sinne 445 With fiue duties to be done in sickenesse 446 The sicke man must send for a Minister before the Physitian and carnall friends 451 The necessitie and lawfull vse of Physicke proued and vrged 455 Rules obseruable in the vse of Physicke 457 Against seeking to Witches and Charmers in sickenesse 459 Reconciliation and Restitution vrged 461 Fiue Reasons why a sicke man must make his Will 465 Foure Rules in making all Wills 466 A Christian carriage prescribed in the houre of death 468 Twenty seuerall Comforts in the death of friends 1 Because God takes them away 470 2 The Saints haue beene patient spectators of the deaths of their deare friends 471 3 If he dyed in the faith of Christ he is translated from this life to a better 472 4 He is blessed being dead in the Lord. ibid. 5 Hee is returned home to his Fathers house ibid. 6 He is inseperably vnited vnto God the chiefest good 473 7 He is marryed vnto his Bridegroome Christ ibid. 8 His warfare is now at an end ibid. 9 Being here a pilgrime hee is returned into his owne Country 474 10 Thou hast not lost but left him ibid. 11 He shall be restored vnto thee againe at the Resurrection ibid. 12 Ere long thou shalt goe vnto him 475 13 His better part is yet liuing ibid. 14 His estate is bettered by death ibid. 15 Thou sorrowest for that could not be preuented 476 16 Thou hast many companions in thy sorrow ibid. 17 Thy impatient sorrow hurts thy selfe 477 18 Thy extreame sorrow is as fruitles at faithlesse ibid. 19 The Lord thy best friend is still liuing ibid. 20 They are insensible of thy sorrow 479 Twenty Cordials against the crosse of sicknes 482 And Meditations how to beare the intollerable burthen thereof 499 Eight seuerall Consolations against the vnkindnes of mercilesse Friends 500 1 Thy case is not singular but ordinary ibid. 2 The Saints haue had the same measure 501 3 Christ himselfe was maliced of his owne brethren ibid. 4 There hath beene hatred amongst the nearest friends by nature ibid. 5 Though thy friends forsake thee yet God careth for thee 502 6 As thy friends are vnkinde to thee so thou hast beene vnthankefull to God ibid. 7 God hath elected thee though man reiect thee 503 8 Though thou canst not see thy friends here with comfort yet ere long thou shalt see God as hee is ibid. Thirteene Preparatiues against Pouertie 504 1 It is the prouidence of God that thou shouldest be poore 504 2 Thy crosse is not singular 505 3 Pouertie is no token of Gods displeasure ibid. 4 A little with the feare of God is better then great riches of the vngodly 507 5 As well Pouertie as Riches fals out to the best to them that feare God ibid. 6 The Lord knoweth what is best for thee ibid. 7 Pouertie hinders not the acceptance of thy Prayers 508 8 If thou be poore in spirit thou art rich in Christ 509 9 Pouerty is no hinderance to thy saluation 510 10 The lesse thou receiuest the lesse shall thine accounts be 511 11 The Lord hath a care of thee euen for the things of this life 512 12 And can blesse a small portion vnto thee 514 13 Christ himselfe and the most excellent Saints haue beene poore on earth 516 MOSES His sight of Sion applyed to encourage and direct euery Christian to
Seruant hee standeth or falleth to his owne Master and Lord. To the b The fearfull estate of the wicked by sodain death wicked indeede that haue wallowed in sinne without feeling sodaine death is fearefull eyther in warre when the bullet taketh him or at Sea when hee is drowned or any other way whatsoeuer when Ammon is nailed to the wall by his Brother Absolon 2 Sam. 13.28.29 when Pharaoh and his Companie be sodainly drowned in the Seas Ezod 14.27.28 Corah Dathan and Abiram sodainely swallowed vp of the earth Numb 16.32 When Zimry and Cosbee the Israelitish and Moabitish wantons be sodainely destroyed by Phineas Speare or Gods plagues in their filth or after Numb 25.4.8 The old c Gen 7.21 Worldlings and d Gen. 19.24 Sodomites sodainely consumed by fire or water e Dan. 4.30 Baltazar f 2 Mach. 9 5.6.7 Antiochus g Act. 12.23 Herod the rich h Luke 12. Churle with others sodainely swept away like dung from the face of the earth with the besome of Gods wrath and strucke with Gods reuenging hand in the midst of their drunkennesse crueltie pride couetousnesse and such sins their case is fearefull Sect. 2. That all must die BVt though Moses be not sodainely taken away yet away hee goeth it is very true and so must all flesh therefore let vs reckon of it The reward of sinne is death Rom. 6.21 And since all flesh is sinfull to all is appointed once to die Heb. 9.27 hodie an cras c. whether it be to day or to morrow it must be it will be a debt it is and must be paid saith S. Augustine Hodie mihi cras tibi I to day you to morrow till wee be all gone nothing more vncertaine then the time nothing more certaine then the thing They that liued so many hundred yeeres as Adam Methusalem Noah Sem and the other Patriarkes of euery one it is said Et mortuus est and hee dyed the longest time had an end and at the last death knocked for him hee must away And as no time so no vertue can auoid death but euen Moses himselfe as worthy a man as the earth hath carried as the Word testifies of him Iosh 1.2.13 Heb. 3.2.5 yet this Moses must die But if a man maruell at this why such men should dye Rom. 5.12 since sinne which is the cause of death is pardoned forgiuen them through faith in Christ let him know that this is done for two causes First for those reliques of sinne and corruption which hang vpon and by death must be purged and taken cleane away God then perfecting that sanctification which was begun before Secondly that wee might be made conformable to our Head Christ Iesus who as hee by death ouer-came death and rose from death to life so must wee by him both which ends yeeld vs great comfort because they shew that death is not laid vpon the elect as a punishment but as a mercy vouchsafed by a sweet father for the ends named Sect. 3. God prepares his children to dye as hee did Moses by shewing them Canaan BVt before hee dye and passe this way of all flesh God will haue him goe into the Mountaine and see the Land of Promise this was done in sweet goodnesse that with more ready will hee might make an end And assuredly thus dealeth God with his louing children at their latter ends Obser euen giue them a glympse a sight and taste of the true Land of Promise that heauenly Canaan which hee hath prepared for them after death But as Moses to see this pleasant sight must ascend vp into the Mountaine so must wee raise vp and lift vp our hearts our soules our thoughts and the eyes of our mindes as it were aloft to an high Mountaine that so wee may see what will make vs most willing to depart that our ioy may be full and endlesse as in Peter Mat. 17.14 That Moses entered not into Canaan but onely saw it it had two ends first the punishment of his Incredulitie when hee strucke the Rocke spoken of here in the 14. Verse of this Chapter and secondly for mysterie Numb 20.12 Vt significet nos per Legem cuius Minister c. that it might signifie that by the Law whereof Moses was Minister wee may see as it were afarre off eternall life and saluation but neuer enter into it that way because through corruption of our natures wee are not able to performe it which being not performed Gal. 3.10 Iames 2.10 Mat. 5.19 shutteth vs out and subiecteth vs to a curse Sect. 4. Moses obedience to Gods summons a patterne to vs. THat Moses went vp into the Mountaine to dye Deut. 34.1 is an example before our eyes of most singular obedience for hee grudged not hee grieued not he shrunke not backe but yeelded to Gods blessed pleasure and was most willing and ready to dye O that wee may finde grace and mercy with God so to doe when time commeth saying with tongue and saying with heart behold here am I thy seruant be it vnto mee as thou my blessed God wi lt Is my time come and must I away Lord then I come and desire to be loosed and to be with thee Againe that Moses endured so patiently the deniall of him to enter into the Land which no doubt hee much desired let it euer teach vs and strengthen vs to doe the like when God denieth vs our desires for assuredly God will doe better for vs as here he did for Moses if vvee rest on his good pleasure It is a true saying it is a good saying let it neuer goe out of our mindes Semper Deus suos eâ—audit c. God alwayes heareth his Children if not vnto their will yet vnto their saluation and good CHAP. III. The nature of death sweetned to the Saints with fifteene resemblances of death to sleepe OBserue it againe carefully that death is not mentioned vnto Moses in any terrible words but in sweet wordes Ver. 13. Ibis ad Patres Thou shalt goe to thy Fathers and so still is the death of Beleeuers spoken of in the Scriptures that we might draw sweet comfort from it against any feare that fraile flesh may conceiue of death For there is a death which most men feare and that is the seperation of body and soule our naturall death and there is a death which too few feare and that is the seperation of the soule from God Vita corporis anima vita animae Deus the life of the body is the soule and the life of the soule is God Against this naturall feare oppose this and the like phrases in Scriptures You goe to your father Gen. 15.15 therefore feare not Socrates a Heathen was much comforted at his death that hee should goe and meete with those learned Poets Orpheus Homer Hesiod and such like how much more may wee ioy to meete with God the Father and God the Sonne
sounding Trumpet doe in that day Our Bed saith another is the Image of our Graue the cloaths that couer vs of the dust and earth cast vpon vs the little Flea that biteth of the Wormes that shall consume vs the Cocke that croweth of the last Trumpet and as saith hee I rise vp lustily when sluggish sleepe is past so hope I to rise vp ioyfully to Iudgement at the last How fitly then Death and Sleepe be resembled together you see CHAP. IIII. Considerations to moue vs to embrace death as willingly as we goe to sleepe in our beds naturally BVT you may happily wish to know what may make you dye willingly and gladly when Gods time commeth flesh being fraile and an enemy still to the Spirit till God subdue it your desire herein is good and hearken a little to these things if death be a sleepe as you heare the Scriptures still call it for our Comfort then looke what maketh men goe to sleepe gladly without any feare and the same shall helpe vs greatly to dye contentedly and chearefully the first thing is wearinesse Note 1 or paine of body for in this case you know how willingly wee goe to rest and how heartily wee wish wee were asleepe for the sleepe of him that trauelleth is sweet Eccles 5.11 Apply it to death if you eyther be weary of the toyles and troubles of this wretched life of the dishonest courses that are in it and of the infinite trickes sinfull and vile before God and good men or if you be in any paine of the whole or any part of the body not to be eased and helped by the Art of man how in such a case is death welcome and of right so should be much more then sleepe For first sleepe easeth but for a time but death for euer both these causes secondly sleepe taketh not away the Maladie but the feeling Death taketh both away and as I say for euer The diseases of the body how many how strange how fearefull who can number them when daily happen new that the Physitian knoweth not sweet Death is a Supersedeas for all curing what we haue and preuenting what we might haue should God so be pleased to lay them vpon vs. Thinke therefore seriously of this one meanes to make death welcome and assuredly you shall be the better Sect. 3. The second Consideration Note 2 A Second thing that maketh vs willing to to goe to our naturall sleepe is griefe and anguish of minde sorrow and woe of hart and will not this also make vs dye willingly Surely so much more then the former by how much griefe of minde exceedeth any griefe of body The crosses by Foes the crosses by Friends the disobedience of Children the vnfaithfulnesse of Seruants publike woes and priuate wrongs in goods in name and many other wayes they are more bitter then Gall and Wormewood more burning and biting then tongue can expresse now scalding now cooling the oppressed heart groaning and sighing panting and pâ—neing away in the view and sight of all beholders the number is so great that no man can comprehend them euery day begetting new griefes of minde as well as new paines and diseases of body Thinke with your selues whether euer you escaped day in your life without some discontent greater or lesser that according to his measure hath not bit you and grieued you It is Vallis Lachrimarum the Vale of misery that we liue in and from one misery or other we shall neuer be free while wee liue in it S. Augustine said vpon some feeling Diu viuere est diu torqueri Long to liue is long to be vexed and tormented The holy Prophet Elias went a dayes iourney in the Wildernesse and sate downe vnder a Iuniper tree desiring that hee might dye and saying It is enough 1 King 19.4 O Lord take my Soule for I am no better then my Fathers See how griefe of minde made this holy man willing to dye and most welcome should that good will of God haue beene to him if so it had pleased the giuer and taker away of life to doe with him adde vnto these words the like words of Tobiah Deale with me O Lord as seemeth best vnto thee and command my spirit to be taken from mee that I may be dissolued and become earth for it is better for mee to die then to liue because I haue heard false reproches and am sorrowfull command therefore that I may be dissolued out of this distresse and goe into the euerlasting place turne not away thy face from mee See the effect of sorrow and griefe of minde in this good man againe it maketh him most willing and desirous to dye It is written of Babylis Bishop of Antioch slaine by Decius that persecuting Emperour that going to his death he said the words in the Psalme Returne vnto thy rest O my Soule for the Lord hath beene beneficiall vnto thee an excellent place for such a time as if he should haue said Now my griefes farewell and all my woes and wrongs in this wicked world and now my Soule be chearefull and glad for now commeth thy rest thy sure rest thy sweet rest thy neuer failing rest but eternall for euer therefore returne vnto it O weary soule and giue thankes and praise to God for hee hath beene beneficiall vnto thee in this most gracious change and happy release Conclude with the words of wise Sirach and remember them often O Death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing to vexe him and that hath prosperitie in all things c. But againe O Death how acceptable is thy iudgement vnto the needfull and vnto him whose strength faileth and that it now in the last age and is vexed with all things c. Feare not the Iudgement of death remember them that haue beene before thee and that come after thee it is the ordinance of the Lord ouer all flesh and why wouldest thou be against the pleasure of the most Highest whether it be tenne or an hundred or a thousand yeeres there is no defence for life against the graue Sect. 3. The third consideration A Third reason that maketh a man willing to sleepe naturally is the good that commeth Note 3 both to body and minde by such sleepe it cheareth and refresheth gladdeth and comforteth both let the same reason also make thee willing to dye for Death will minister much more comfort chearing and refreshing and that for euer as shall be said The Brazen Serpent cured the beholders and had no sting so doth death and hath no sting neyther That it cureth and helpeth all euils you know because it is Finis omnium malorum the end of all euils and it hath no sting as you are taught when you reade those words O Death where is thy sting O Graue where is thy victories 1 Cor. 15.55.56.57 the sting of death is sinne and the
strength of sinne is the Law But thankes be vnto God which hath given vs victory through our Lord Iesus Christ Mors Christs mors mortis meae The death of Christ is the death of my death Osee 13.14 saith Bernard O Death I will be thy Death saith hee by the Prophet And Hierome vpon it Illius morte tu mortuaes c. By his death thou art dead by his death wee liue thou hast deuoured and art deuoured thy selfe oh Death Death maketh dust returne to the earth as it was and the Spirit to returne to God that gaue it saith the word of God and shall not wee be glad of this Shall it grieue vs to returne to God to haue the Spirit goe from whence it came to walke with God to enter into life to goe to the Marriage of the Lambe Is the brute Oxe grieued to be vnyoaked Were Abraham Isacc and Iacob holy men or holy women euer vnwilling Wherefore if men desire naturall sleepe in regard of the good that commeth by it so doe you death and cherefully from your heart say with olde Simeon Lord now lettest thou thy Seruant depart in peace according to thy Word c. Luke 2.29 Sect. 4. The fourth Consideration A Fourth cause making men willing without Note 4 feare to sleepe naturally is that assured hope which they haue to awake and arise againe and shall not you arise from the sleepe of death why then should we shrinke more at the one then at the other wee shall rise againe for Christ our Head is risen and the Members must follow If the dead be not raised then is Christ not risen c. as you read in that singular Chapter 1 Cor. 15.20 The Sunne riseth and setteth againe the Moone waineth groweth againe Of the ashes of the olde Phoenix commeth another the leafe falleth and the sappe descendeth yet both sappe and leafe returne againe Sarahs wombe though dead yet beareth a Sonne when the Lord will so shall the resurrection be of dead bodies The hand of the Lord was vpon mee Ezech. 37.1 saith the Prophet and carried mee out in the Spirit of the Lord and set mee downe in the midst of the field which was full of bones And hee led me round about by them and behold there were very many in the open field and loe they were very dry And hee said vnto mee Sonne of man can these bones liue And I answered O Lord God thou knowest Againe hee said vnto mee Prophesie vpon these bones and say vnto them O yee dry bones heare the word of the Lord. Thus saith the Lord God vnto these bones behold I will cause breath to enter into you and yee shall liue And I will lay sinewes vpon you and make flesh grown vpon you and couer you with skinne and put breath into you that yee may liue and ye shall know that I am the Lord. So I prophesied as I was commanded and as I prophesied there was a noyse and behold there was a shaking and the bones came together bone to his bone And when I beheld loe the sinewes and the flehsh grew vpon them and aboue the skinne couered them but there was no breath in them Then said hee vnto mee Prophesie vnto the wind prophesie sonne of man and say to the winde Thus saith the Lord God Come from the foure windes O breath and breathe vpon these slaine that they may liue So I prophesied as hee had commanded mee and the breath came into them and they liued and stood vp vpon their feet and exceeding great armie Such another excellent place is that in the Apocalypse Reue. 20.11 And I saw a great white throne and one that sate on it from whose face fled away both the earth and the heauen and their place was no more found And I saw the dead both great and small stand before God and the Bookes were opened and another booke was opened which is the Booke of life and the dead were iudged of those things which were written in the Bookes according to their workes And the Sea gaue vp her dead which were in her and Death and Hell deliuered vp the dead which were in them and they were iudged euery man according to their workes Thus you see that as from our naturall sleepe so from death wee shall awake againe and therefore no cause to feare the one more then the other Resurrectio mortuorum spes Christianorum The Resurrection of the dead is the hope of the Christians Faith So Tertullian meaning their ioyfull hope that wipeth away all teares and vnwillingnesse to dye Credo Resurrectionem carnis I beleeue the resurrection of the body and life euerlasting Therefore care away Though I dye yet I dye not but onely sleepe in my Graue as in my Chamber till my GOD send his Angels to awake me with his Trumpet that I may enter into ioy that neuer shall haue an end till which time I rest free from all sorrow and paine not troubled with any of the worlds woes but as a man in his bed fast asleepe most free from all offences and vexations Yea euen the selfe same body shall arise to our vnspeakable comforts teach the Scriptures Iob 19.25 Iohn 5.29 1 Cor. 15.42.43 and many other places euen as Christs body arose the same that it was before the same eyes mouth feet hands Luk. 34.32 c. Dixerunt tactis corpreibus c. They said saith Tertullian of aucient Christians touching or laying their hands vpon the bodies wee beleeue the resurrection of this body this body that I touch and lay my hands vpon for the goodnesse of God will giue glory to that body that hath giuen glory to him the selfe-same eye the selfe-same mouth the selfe-same care feet hands c. What an encouragement is this to doe well if you marke it and what an argument to make vs willing to dye being assured of this as we are Sect. 5. The last Consideration The bodyes freedome and the soules Glorification Note 5 THE fift and last cause that maketh vs willing to goe to our naturall rest without feare muttering or any discontent is the chearefulnesse and liuelinesse of body and minde that vseth to follow after sleepe both to body and minde being refreshed thereby so greatly let the same cause make vs willing to dye for there is no comparison betweene the comfort and refreshing that naturall sleepe worketh and that which followeth after death when Christ shall change our vile bodie that it may be fashioned like vnto his glorious body according to the working whereby hee is able and subdue all things vnto himselfe when this corruptible hath put on incorruption and this mortall hath put on immortalitie If that small glimpse which the Disciples saw made them wish for three Tabernacles and an eternall being there Mat. 17.4 O how shall the whole glory of heauen and heauens blisse rauish vs and make vs glad that wee haue attained to it O no such
refreshing can come from our earthly beds and naturall sleepe here Wherefore with ioy let vs welcome the houre of death and blesse God for it tenne thousand times following the foot-steps of worthy Fathers and Saints in the Church whose feeling of this point God hath directed them to leaue behinde them in their writings O tu vita quam praeparauit Deus ijs qui diligunt eum vita vitalis vita beata vita secura vita tranquilla c. O thou life saith Augustine prepared of God for them that loue him thou liuing life thou blessed life thou secure life thou quiet life thou beautifull life thou life that knowest no death thou life that knowest no sadnesse thou life without blot without sorrow without care without corruption without perturbation without any varietie or change Would God that laying aside this burthen of my flesh I might enter into thy ioyes O quam fortunatus ero si audiuero c. O how happy shall I be if I might heare those sweet Songs of thy Citizens and those honey sweet verses but O more happy if I my selfe may finde grace and fauour to sing a song vnto the Lord Iesus Christ of the sweet Songs of Sion O verè foelices qui de Pilago c. O truely happy they that come out of the Sea of the World to the Hauen of Heauen out of Banishment to their owne Country and out of a soule Prison to a glorious Palace O Coelestis domus luminosa ad te suspirat c. O Heauenly House full of glorious light to thee tendeth my pilgrimage that he may possesse mee in thee that made both mee and thee Inter Brachia Seruatoris mei viuere volo mori cupio In the Armes of my Sauiour I wish to liue and desire to dye Many such feeling speeches I could repeate from the auncient militant warriours in this mortalitie whom we call Fathers when they went to the Father of Spirits shewing how farre they were from any vnwillingnesse to die which if wee make vse of as wee ought assuredly they will vvorke in vs through the blessing of God the same effect To shut vp this the godly cry come Lord Iesus come quickely Now they are in the world then they shall come to their owne now they are in the skirmish then shall they be in their victory now in the tempestuous Sea then in the quiet Hauen now in the heate of the day then in rest and coole euening now in place absent from Christ then with him following wheresoeuer hee goeth Now their life is hid with Christ but then shall they appeare with him in glory and that glory for euer and euer without change or end 1 Iohn 4.2 Comforts against the feare of Death by which the Christian Soule may be made willing to her Dissolution CHAP. V. THE feare of death is not one of the least temptations to a weake Christian for Death is not onely fearefull to a naturall man whose hope is in this world being in it owne nature the most terrible of all terribles as Heathen men haue tearmed it for which cause wicked men are agast at the apprehension of it as appeares in the example of Baltazar of Hamon and others being as vnwilling to dye as the Beare vnto the Stake and the Swine vnto the Shambles but euen the godly themselues haue some combats and conflicts in this kinde as had our Sauiour Christ himselfe Ezekias and Dauid c. by reason that Nature abhorres her owne abolishion and feares the dissolution of the soule and body which are naturally as vnwilling to be seuered and sundered as two friends that haue beene borne and bred and brought vp together are loath to depart and to take their long leaue eyther of other therefore to make that easie and facile vnto thee which of it selfe is harsh and difficult that thou maist submit thy selfe willingly to that which all flesh haue vndergone and must vndergoe of necessitie Arme Grace against Nature and the Spirit against the Flesh with these comfortable considerations 1 God cals for they soule 1 Consider that by corporall death God onely cals againe for that soule which at the first hee created and infused into the body to informe and animate it and that this Soule of thine flits not out of her terrestriall tabernacle by chance or hap-hazard or casualtie or fortune or by the Climactericall yeere the reuolution of seauens and nines or by the position of the Heauens or course of the Starres or by thy disease or sicknesse occasioned by bad dyet superfluities of meates or drinkes ouer-great heates or taking of cold or the like accidents which are but meere instruments of thy mortalitie but looke at the superiour Agent GOD himselfe who hath now determined and disposed thy death Hab. 9.27 who hath numbred thy dayes and appointed thy limits who turnes thy dust into his dust Gen. 3.19 thou being a Sonne of Adam and cals for thy Spirit to returne to him that gaue it Psal 90.3 Eccles 12.7 And therefore seeing it is the Lord that cals be thou as willing to sleepe with thy Fathers as Samuel was to awake out of his naturall sleepe at Gods call 1 Sam. 3.10 Thinke that thy Soule is giuen vnto thee as a precious pledge to be safely kept and therefore grudge not to returne thy holy pawne to God the chiefe owner when hee requires it but commit it to him as into the hands of a faithfull Creator and louing Redeemer Why should the Tenant at will stand out with his Land-lord for an old rotten Cottage when he would remoue him to a better Mansion why should the Souldier be refractorie to leaue his station and place to be otherwaies disposed of by his Generall and Commander Now thou art here but a Tenant at will thou hast no fee-simple of thy life thou art a war-faring Souldier professed in Baptisme therefore like the Centurions Souldiers be willing to goe when thy Captaine bids thee goe Mat. 8.9 2 Let this comfort thee that thy sinnes 2 The sting of death is taken away the cause of thy death is taken away by the Messias Christ in whom thou beleeuest by whom thy sinnes being pardoned thou art blessed Psal 32.1 his death being the death of Sin and the conquest of Hell Hos 13. 1 Cor. 15. And therefore comfort thy selfe with Dauids holy Meditations encouraging thy soule to returne vnto her rest because the Lord hath beene bountifull vnto thee since he hath deliuered thy Soule from death euen the second death thine eyes from teares and thy feete from falling and since thou shalt walke before the Lord euen with the foure and twentie Elders in long white roabes in the Land of the liuing Psal 116.7.8.9 For all thy bitter griefe in corporall death which yet is sweetened to the Elect the Lord will deliuer thy soule from the pit of corruption for hee hath cast all thy sinnes behinde his backe as hee did Ezekiahs Esay 38.17 And
before vs Numb 27. and haue led the way to this common Inne of death Deut. 32. we shall see the face of CHRIST wee shall looke vpon him whom our sinnes haue pierced behold his wounds in his glorified body as the Angels now behold them wee shall inseperably be vnited vnto him and so ioy in him that our ioy shall be full in those blessed mansions which hee hath gone before to prepare wee shall liue and conuerse with Abraham Isaack and Iacob and the ancient Patriarkes with Dauid Iosias Ezekias c. and all religious Kings with Samuel Esay Ieremie Iohn Baptist and all the holy Prophets with Peter Andrew Phillip and all the blessed Apostles with Matthew Marke Luke and Iohn the sincere Euangelists with Paul Steuen Peter and Iames and all the constant Martyres zealous Confessors and Professers of the Truth yea and all the rest of the faithfull whom we shall know to the increase of our ioy especially those whom wee haue here knowne and seene euen as Adam knew Eue in the Creation Gen. 2.23 Mat. 17.4 and Peter knew Moses and Elias in Christs Transfiguration a type of our Glorification whom before they had neuer seene To conclude therefore now is the time when in the Church triumphant all that haue beene within the Couenant of Grace and vnder the Gospell in the Church militant shall come to the Mount Sion and to the Citie of the liuing God the celestiall Ierusalem and to the company of innumerable Angels and to the Assembly and congregation of the first borne which are written in heauen and to God the Iudge of all and to the Spirits of iust and perfect men and to Iesus the Mediator of the new Testament Heb. 12.22.23.24 Now what great harme is there in going to our friends especially such friends as these be who in knowledge and wisedome in glory and excellencie in loue and amitie doe farre surpasse all friends vpon earth 6 Death frees from sinne and from thy soules enemies 6 Consider the fruit and happy effect of Death in freeing thee from sinne and all miseries the punishments of sinne that stroke that kils thee will kill also a monstrous Mother and a wretched Daughter Sinne and Sorrow for as Death is the death of the body so it is the disseuering of sinne from the body Sinne that brought forth Death is destroyed by Death euen as the Viper kils the damme that bred him and as Nero murthered Agrippina that bore him that which puls downe the house of the body destroyes Sinne the troublesome and vnruly Tenant that dwelt in this house Now is it not a ioy to thee to be rid by any meanes of such an vnworthy and vnwelcome guest as Sinne which is alwayes quarrelling with thy best friends as the Spirit and the Grace of GOD within thee Art thou not glad to be freed from such a Make-baite as this body of sinne this old Adam which is alwayes stirring vp ciuill broyles and combats within this little world of thy selfe alwayes plotting and contriuing the ruine and destruction of thy better part thy Soule Art thou not glad to haue such a fire quenched as thy burning lusts and rebelling concupiscences the worst burning Feuer that euer came to man Art thou not glad to be rid of a sloathfull luxurious riotous vaine wanton vicious rebellious Seruant which is alwayes grieuing and offending thee prouoking thee to euill hindering thee from good sluggish to doe well forward to all euill such a guest such a quarreller such a fire such a rebell such a seruant is thy Flesh dull and dead and lumpish slow and sluggish to euery good dutie priuate and publique prone and propense to euery sinne alwayes solliciting importuning trying and tempting thee with as great importunitie as Potiphars Wife did Ioseph to abase and abuse thy soule and body in euery filthy pollution to commit spirituall whoredome with the world and the flesh still grieuing thy God and offending his maiestie abusing his mercy crucifying Christ turning his grace into wantonnesse vexing his Spirit quenching the motions and hindering the operations of his Grace taking part with Sathan thy forraine enemie like an inmate traytor and domesticall conspirator Now Death dislodgeth this guest quels this quarreller hangs vp this Achitophel quencheth this lustfull fire executes this rebell cashiers this seruant for euen as the Iuie dyes that twines about the Oake when the Oake is cut downe so the cutting downe of the body is the curbing and curing the sinne in the body which sinne liues and dyes hath his birth and death with the subiect wherein it is resident for he that is dead is freed from sinne Rom. 6.7 Therefore Mors metuenda non est quia est finis peccatorum Ambrose Now as it frees thee from sinne so the cause ceasing the effect ceaseth also it frees thee from all the miseries that grow as fruits from this cursed Tree euen all the paynes and labours of body and vexations of spirit that are incident to this mortall condition This made the Wise-man praise those that were dead before those that are liuing Eccle. 4. and to preferre the day of death before the day of life Eccles 7. And made some of the Philosophers in their Heathenish Paradoxes affirme that it was best for a man neuer to be borne the next best to dye soone because in respect of the many miseries of this life which they saw into with their naturall eyes they thought Nature was a Mother vnto all other Creatures and a Step-dame vnto man Theophrastus therefore Iob that drunke as deepe in this cup of common afflictions incident to humane nature as euer any meere man in this respect desired death Euen as the Seruant desired the shadow and as the Hireling looked for the end of his worke Iob 7.2 7 Consider that God doth not onely deliuer thee from the euill of sinne and the euill of punishment present 7 It deliuers from the euils present and to come but by taking thee now away hee hath a purpose to free thee from future temporall euils which perhaps hee purposeth to bring vpon that place and people amongst whom thou art for indeede this is the Lords ordinary proceeding to deliuer his Seruants from the euils to come whilest the wicked are chained in earth and reserued for further plagues Thus hee tooke away good Augustine ere the Gothes and Vandals ouer-ranne Hippo where hee vvas Bishop this the Lord promised as a speciall mercy to good Iosias that before hee vvould accomplish his threat against Iudah he should be put into his graue in peace and that his eyes should not behold the euill 2 Kin. 22.20 And thus hee saith of the mercifull men and righteous that they are taken away from the euils to come that Peace shall be vpon them and they shall rest in their beds when the Witches Children the seede of Adulterers and Whores a rebellious people shall perish and consume Esay 57.1.2.3 Apply this
16.3 yet how was hee vpbrayded scandalized and slandered his Commission from God contradicted hee vvas thought to take too much vpon him accused as a destroyer and 41.42 or at least a deluder of the Lords people concerning the promised Canaan yet the same Moses had beene worshipped as a God of these ancient Idolaters after his death if the Diuell could haue had his purpose in exposing his dead body vnto them being resisted by the Angell Iude 1. v. 9. So was Dauid not a little disgraced by the mockings of his wife Michol 2 Sam. 6.20 the raylings of Shemei 2 Sam. 16.5 the calumnies of his tyrannous enemies by whom hee was esteemed as a foole reuiled as a murtherer verse 6. accounted as an Hypocrite and vile man ver 7. yea euen the drunkards made songs of him in his life time now Dauid is esteemed as the sweet Singer of Israel as the man after Gods owne heart after his death So in onr times what broyles and turmoyles had that worthy Caluin zealous Luther reuerent Beza iudicious Zanchy moderate Melancthon learned Peter Martyr Oecolampadius and others in forraine Countries Cranmer Latimer Ridley c. amongst our selues at home what filthy blots and aspersions were cast vpon their good names how were their doctrine and doings misconceiued their liues and learnings questioned and censured their workes and writings wrested and misse-interpreted all that they said or did preuerted or corrupted by the malicious enemies of the truth both within and amongst themselues and abroad amongst the Papists insomuch that it was one of Melancthons dying Comforts that by death hee should be freed as his words are from the barkings and bitings of some dogs in the forme of Diuines which was the measure that the rest found as indeede in the whole course of Scriptures the greatest enemies that euer the Church and zealous Teachers in the Church had were of their owne rancke and profession false Priests false Prophets Scribes and Pharisies and false Apostles in which respect as the same Melancthon once hoped and in a manner prophesied that the after-Ages would iudge more candidly and sincerely of him and his Workes after his death euen so hee and others now finde it for notwithstanding the Blasphemies which Romish Rabshakeh's Feuerdentius Cochleus Bolserus and others belch out against these Germaine and Belgicke Lights and the rest of the Host of God whose tongues are no slanders how hath the Lord honoured famoused those worthy labourers in his Vine-yard euen in their good names since their dissolution all of them being accounted pillers notwithstanding the detraction of these Romish Caterpillers in the house God all of them in their zealous and learned Labours like Oecolampadius as his name imports shining as precious Lights in the Church which neuer shall be wholy obscured til he that is the light of the world come againe to Iudgement This wee daily see verified that to the comfort of the suruiuing though zealous Pastors men of exquisite parts and paines haue beene in the day of their Ministrie torne and reuiled amongst these Swine and Dogs to whom they haue giuen holy things counted as fooles and deceiuers as the Iewes and Christs Country-men accounted Christ mad men Acts 26.28 as Festus thought Paul and rauers and ragers in the Pulpit as the Iewes held Ieremie yet after the setting of their Sunne they haue beene longed for Ier. 18.18 Ier. 20.7.8.10 their losse lamented chiefely of the houshold of Faith and their names honoured in the harts and mindes and mouthes of multitudes when the wicked in all their power and pompe being magnified of their fawning Parasites for a time in the sodaine dampe of death haue had the glimmering of their glory put out their honour laid in the dust and their names like their rotten carkasses rotting and smelling and stincking in the nostrils of God and good men as may be seene in the life and death of Herod Antiochus Nero and others For I pray you Acts 12.23 who is now more famous after death Nero or the persecuted Christians Iulian or the poore Saints which he butchered Herod or Iohn whom he beheaded Pashur or Ieremie whom hee imprisoned Gardiner Bonner and such bloody Butchers or our English Martyrs whom they burned Surely the candle of the wickeds glory is put out and there remaines the impure filthy stincking snuffe of an euill name their glory is their shame Prou. 10. Phil. 2.19 but the memoriall of the righteous is precious smelling like Balme and Spikenard diffused Psal 112.9 yea their name shines like the Starres in the shady night of death or rather like the Sunne the cloud being remoued flourishing in the storme of death like the Laurell which is greene when the Winter is foule Though CHRIST himselfe be counted a Samaritan an imposter one that vvas Belzebubs friend a poore Carpenters poore Sonne in his life yet in and at his death hee is iustified approued and famoused as a righteous man as an innocent as a iust man as the Sonne of GOD by the testimonie that was giuen of him first by a Mat. 27.24 Pilate secondly b ver 19. Pilates Wife thirdly the c Luke 23.48 Passengers that smote their breasts fourthly the d Mat. 27.54 teares of the Daughters of Ierusalem fiftly the e Mat. 25.4 Centurion sixtly and f ver 51.53 Iudas himselfe seauenthly yea 1. the vaile of the Temple 2. the stones 3. the Sunne 4. the Elements 5. the raised bodies of the dead Saints giue a reall and an honourable testimonie of him 6. thus shall it be with thee if thou beest a member of Christ though thou beest misse-reported and sinisterly censured as g Iob. 15. ch 22.33.34 Iob was of his friends 7. yet in thy dissolution principally thy name shall be raised like the fire from vnder the ashes of ignominie It was the Heathens Comfort that hee should leaue a good name behinde him so let it be thine it being one of the greatest earthly blessings aboue Gold and Siluer Prou. 22.1 yea as a precious Oyntment Eccl. 7.3 this Oyntment smels the sweetest when the boxe of thy body is broken thou carryest this Oyntment as dead bodies are annoynted euen to the graue with thee and it liues when all other earthly things dye to thee and thou to them Therefore be thou cheared vvith the thought which comforted the Pagan Nemo me c. Let none be-moist my Hearse with helplesse teares From Learnings mouth Fame flyes to vulgar eares 14 In death thou shalt haue an excellent and notable both tryall and demonstration 14 It tries and declares thy graces as also exercise of thy graces as first of thy Faith secondly thy Patience thirdly thy Constancie fourthly thy Christian Courage fiftly Fortitude sixtly and the Spirit of Prayer by which first others shall be strengthened secondly the weake shall be confirmed thirdly and all that are present with thee and amongst whom thou liuest incouraged
in their Christian courses fourthly thy sinceritie in thy profession approued fiftly Gods graces in thee magnified sixtly and aboue all his name glorified 15 It is the good inheritance of the godly and the horrour of the vvicked 15 In thy death thou shalt be distinguished from a carnall and a prophane man for commonly the sicke bed shewes the sicknesse or the health of the soule the death shewes the life diuiding and iudging the estate of the visited as Gideon diuided his company by lapping of water Iudg. 7.1 and as the Ephramites were distinguished from the Israelites by pronouncing Shiboleth For looke at the godly from time to time and the last acts they did and the last words they spake were the most sacred seasoned and sanctified of their whole life but it hath beene contrary in the wicked and God is the same God to thee that hee was to them if thou beest a beleeuer Looke into particulars the last speeches of dying Saints as they haue beene full of grace so they are worthy relating and remembring and applying Acts 7.60 The last period of S. Steuens life was prayer for his enimies and for his owne soule 1 Kings 2. v. 1. to 11. the last words of Dauid holy exhortations to his Sonne Salomon to obserue the Statutes and Ordinances of the Lord and the disposing of some particulars of which hee gaue him cautions the last acts of old Iacob Gen. 48. Gen. 49. Prayer and prophecying concerning his sonnes and posteritie the like comfortable end made Abraham Iob old Simeon Moses Gen. 25.8 Iob 42.17 Luke 2. and other of the Saints in the old and new Testament The like wee read of Ambrose whose conclusion in his death-bed was that hee was neyther ashamed to liue nor fearefull to dye because he had a good Lord. Vide cent Magd. sic Grin in Apotheg morientium Bernards death was grounded vpon the sure hope and Anchor of Gods mercy though hee liued in corrupt times Oecolampadius told his visitors newes in the last speech hee vttered namely that hee should shortly be with the LORD IESVS Mr. Caluin with Dauids heart repeating Dauids Psalmes mourning in the Spirit for his sinnes his soule was sent out of his body like Noahs Doue out of the Arke Melancthon in his last farewell to life professed he was exceeding willing to dye because it was the Lords will praying for a happy and ioyfull departure hee had his desire presently sealed Peter Martyr gaue a comfortable farewell to his brethren and deare friends acknowledging saluation onely in Christ the Redeemer in which faith as he liued so he dyed That halfe miraculous man Luther in his death abounded as with prayer so with praises and thankesgiuings that the Lord had reuealed Christ vnto him and made him an instrument to discouer Antichrist and to oppose him Annas Burgius cryed in her last cryes Lord forsake not mee least I forsake thee Mauritius the Emperour in his last fainting gaue glory vnto GOD that was righteous in all his wayes and holy in all his workes Saint Augustine wept vpon his sicke couch for many dayes together and so was his soule ferryed to Christ in a floud of teares as Peter walked to Christ on the Sea of waters I might giue your meditations matter enough to worke vpon in reflexing vpon infinite examples related by Authors to which euery faithfull Minister that vseth to performe this dutie of visiting the sicke like a spirituall Physitian discerning the estate of the soule addes his Probatum est in ioyfull experience of many whose dying hath beene suted and sorted to their liuing both gracious both glorious Why then shouldest thou feare for to the righteous there shall be peace at the last Esay 57.2 therefore liue by Faith beleeue the Promises and apply them and be comforted in Gods mercy to others but as for the wicked it is not so with them they shall bee like the chaffe scattered in the winde for there is no peace to the wicked saith my God Esa 57.21 the prolong of their wicked life ends in a fearfull Tragedie in death for though in respect of the body and the outward man Eccles 2.16 there is the same condition to the vvise and the foolish to Nabal and Salomon godly Ionathan perishing in the field as well as wicked Saul 1 Sam. 31.2.3 Ezekias strucke with the plagues boyle Esay 38.21 Asa goutie in his feete nay 2 Chron. 35 23 euen good Iosias wounded in the Battell and the rest of the godly being afflicted in sickenesse as pittiously and dying oft times as painefully whether in a naturall or a violent death euen as the wicked as appeares in the exquisite torments of the Martyres in the Primitiue Church in the crucifying of Peter and Paul with their heads downewards Ar. in probl de cruce c. yea euen in the very Passion of Christ himselfe yet in respect of the inward man and dispositions of their soules in death there is as great difference betwixt them as there was in their carriage and conuersation in life And therefore as you haue heard the godly praying or praysing and blessing GOD speaking graciously sending out their spirits ioyfully and dying comfortably so prophane men dye eyther carelesly and blockishly for the most part their hearts being frozen and their consciences benummed and seared without any touch in soule or remorse for sinne which kinde of dying though our sottish silly common people commend as the most happy and blessed death when they goe away quietly like Lambes as their stupiditie and blindnesse thinke yet indeede they dye like Beasts and Dogs without any life of grace or feeling of the Spirit in the power or comfort of it nay senslesly like stockes and stones as is said of Nabal whose heart was like a stone within him 1 Sam. 25.37.38 or else desperately and ragingly impatiently as impenitently belching out blasphemies against both the Maiestie and the Mercy of God Thus Iudas cryes hee hath sinned in betraying the innocent bloud Mat. 27.3 but hath no Faith to apply that bloud to the washing away of his bloody treason 2 Mach. 9.13 Thus Antiochus Epiphanes dying is tormented inwardly with the gripes and conuulsions of conscience as with the rage of his sickenesse so Iulian the Apostate in his last act of life from his infected lungs sent out venome against Christ calling him in dirision victorious Galilean Thus Eccius dyes execrating his Popish on-setters in frustrating his golden hopes when they had clapt their hands to animate him to barke at Luther and the Protestanâ—s The like end made Latemus Hoff-maister Spira and other Antichristian Champions being not vnlike in their sinne Thus Gardiner dyes confessing that hee had sinned with Peter but could not repent vvith Peter Cornelius Agrippa cursing his attending Spirit that stood by him in the forme of a blacke dog Others paralel in the like sinnes making like proportioned ends vnlesse it be in
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
non os â—ri sed Deus homini vnitur c. Oh happy kisse which is not a ioyning of lips but a ioyning of loues betwixt God and man Secondly was this Lord borne man for vs let vs labour to be borne againe to him in that spirituall new-birth and Regeneration which the Scriptures call a new Creation a Psal 51.12 a holy turning b Ioel 2.12 change c Rom. 12.2 and conuersion d Ier. 31.18 of the whole man in the renouation of all the Powers and faculties of body and soule superiour and inferiour both in the intellectuall parts as in memory will vnderstanding c. as also in the lower faculties irascible and concupiscible this new birth which the Prophets haue continually vrged e Esa 31.6 Ier. 3.12.14 Ezek. 18.30 Ose 14.2 which Iohn f Mat. 3.2 Baptist and the Disciples haue preached g Lu. 24.47 which Paul h Acts 26.17.18 and the Apostles haue continually pressed in their Sermons i Act. 2.38 and writings which our Sauiour Christ himselfe both in his publique preaching k Mar. 1.15 and priuate conference with Nichodemus l Ioh. 3.3.4 hath so doctrinally explained and by application inforced to be performed of all vnder paine of damnation m Luke 13.3.5 it is so needfull nay of such absolute necessitie to be practised of all Christians chiefely that till a man bring forth the fruits of it worthy repentance and amendement of life n Mat. 3.8 he is but like the barren Figge-tree o Luke 23.7 corrupt and twise dead p Iude v. 12. without either sap of Grace or blossome of goodnesse fit to be hewen downe and cast into the fire q Mat. 3.10 nay a beast and no man a foxe a Viper a Dogge r Phil. 3.2 filthy and vncleane as were Herod s Lu. 13.32 the Iewes t Luke 3.7 and the v Tit. 1.12 Cretians nay a horse u Ier. 5.8 and Oxe x Pro. 7.22 nay worse then the Oxe and Asse y Esay 1.4 then the Horse and Mule without vnderstanding vnwise a Rom. 1.29 30. Psal 14. Rom. 3.12 disobedient rebellious fooles b Psal 53. Rom. 1.22 blinde men c Iohn 9 31. naturall men without God in Christ aliants from God and strangers from the Common-wealth of e Eph. 2.12 Israel miserable naked and wretched men f Reu. 3.17 for whom is reserued Hell g Psal 9.17 and the second death wrath h Rom. 2.8 9 and vengeance fire and Brimstone i Reu. 21 8. storme and tempest exclusion out of k Reu. 22 15 heauen and intrusion and eternall inclusion in the bottomlesse pit with the Diuell and his Angels l Mat. 25.41 insomuch that as Augustine well Nasci non renasci generati non regenerari for a man to be borne and not to be borne againe to haue the nobilitie of the first birth without the new birth be hee what hee will be Prince or Potentate King or Kesar or the worlds Monarch a second Alexander if hee haue onely generation from Adam without regeneration from the Spirit of Christ the second Adam if hee be not borne to him by water and the Spirit that was borne and dyed for him comming by water and by bloud m 1 Ioh. 5.6 hee had better as the Scripture saith of Iudas that hee had neuer beene borne n Marke 14 21 nay that a Milstone had beene hung about his necke and hee throwne into the Sea the first houre hee was borne for then he should haue bene damned for his originall sinnes but his damnation shall now be aggrauated for his actuall sinnes chiefely for this sinne of Omission in liuing so long within the Church without the life of grace like a rotten Bough or woodden Legge No part of the root of Iesse o Esay 53.2 or body of Christ without regeneration in not beleeuing in or liuing like that light which for that end came into the world p Iohn 3.19 20. those which before sate in darknesse and in the shadow of death being illuminated q Luk. 2.29 should cast off the workes of darkenesse and walke like the children of the light r 1 Thes 5.6 like Disciples of this Lord who was made man to redeeme Sathans slaues into the libertie of his owne Sonnes Secondly in Simeons Compellation Lord let it rectifie our practise wee vse or rather abuse this great and glorious Name in our mouthes at our pleasures not onely in rash vaine and false swearing and forswearing to which sinnes there belongs a swift curse a Mal. 3.5 but without reuerence respect or regard in our ordinary and customary talke which at euery word and vpon euery triuiall and friuilous occasion is stuffed out with foolish and vaine admiration as oh God oh Lord oh Iesus oh Christ b See Mr. Perkins his Gouernement of the tongue tossing like a Tennis ball this great and fearefull Name the Lord our God the mighty Iehouah which the very Iewes feare and tremble to nominate at this day Others againe in their Pharisaicall Orisons Paganish Prayers Heathenish Bablings vse this word Lord in their Tantologies and repetitions as the Papists the word Iesus euen like a Superstitious Popish charme thinking to be heard for their much babling c Mat. 6.7 nay imagining which is the grosse and foggy ignorance of our both vulgar and vicious common and carnall people that if euen in the houre of death like the Theefe on the d Luk. 23.41 crosse or in their old age with Simeon they cry Lord Lord if they can haue time but to say Lord haue mercy vpon them they are cocke-sure of heauen it is no matter how they liue Ans It is true indeede if they had the Faith of Simeon and the penitent Theefe if they had the Spirit of God and zealous hearts like them they should be heard and helped yea inter Pontem Fontem crying betwixt the Bridge and the Riuer betwixt the Axe and the necke for Velox Spiritus sancti gratia the Spirit is nimble and speedy like the winde in breathing grace and Penitentia vera non sera True Repentance is neuer too late and hee that cals vpon the Lord shall be e Ioel 2. Act. 2.21 saued But alas then thou must call vpon the LORD with such an heart as did Simeon for the Lord reiects and abhors all prayers that come not from the f Esay 59.13 Esay 64.7 heart as hee did Caines Sacrifice g Gen 4. as execrable and abhominable h 1 Sam. 25 37 But now thou that hast liued in sinne in health and in youth in thy old age and in sickenesse by these sinnes art likely to be depriued of Gods Spirit and of thine owne heart For as Sinne quencheth the Spirit as vvater quencheth fire so it takes away the heart Ose 4. verse 11. therefore Nabal vvhen hee dyed hee vvanted
Others haue fallen into bodily dead sownes by their heauenly visions and rauishments of the inward man as Iohn surnamed the Diuine Reuel 1.10.17 such Daniel Dan. 8.16.17 when groueling on the ground hee lay as dead so Ezekiel by the Riuer Kebar with many moe Now Reasons why the godly haue oft extraordinary rauishments the Reasons why God doth thus delight and oft as it were ouer-ioy his Children are First to giue them some taste and feeling of his loue and fauour to them euen as a Master will oft shew to his Seruant some argument of his loue and a Father declare to his childe some testimonie of his fatherly affection so deales God with his Secondly to incourage them against crosses the Marriners heart would breake if he should alwayes be tossed in such stormes as Ionas and Paul tryed without euer any merry gales The Traueller would be too much perplexed with continuall showrings and tempests without any intermission or interposition of refreshing Sunnie beames so were the world and worldly woes insufferable and intolerable to a weake and wearied Christian if the holy Ghost the Comforter should not wonderfully blow and breathe and reflexe vpon vs. Thirdly that they may haue some good relish and feeling of those better and more lasting and euerlasting ioyes of which they shall haue ere long the fruition of which these are certaine Images and Ideaes sparkes and reflexions for euen as the wicked and the reprobate in the rage and hell of their conscience feele oft-times certaine flashings of hell-fire which are as it were summoners to iudgement Heraulds of their damnation and Prologues of their Tragicall execution so God distils into the hearts of the righteous hidden and holy heates as it were drops of that fountaine of life with which they shall be refreshed and glimpses from the Sunne of Righteousnesse with whose beames they shall be rauished Vse 1 Of Redargution This then first reformes their mindes or refutes their madnesse that thinke the estate of Grace to be most comfortlesse Many millions in the world thinke the Professors of the Word to be depriued of all inward and outward ioyes men as retchlesse as richlesse as forlorne in their soules as forworne in their bodies they appeare to them as budlesse and beautilesse Trees and withered branches and why because they cannot discerne any thing in them but sighing and sobbing and wayling and weeping and Melancholy and solitarinesse they will not be sociable vvith their neighbours in gossipping and company-keeping in walking abroad and talking in pratling and prating at home in meetings and merriments in Tauernes and Tipling-houses in feasts and frolickes in sports and pastimes in dallyances and drinkings in gurmundizing and gluttony they neyther care for worldly play as Carding or Dicing c. nor to see Playes the Baudes of loose lust therefore they maruell how they liue since they are neuer merry Hence the Lords owne Simions gracious and godly men such as haue set their faces to Sion framed aright their life and fitted for death are censured and derided as dastards and dotards as silly and simple as Monkish Monasticall Stoicall and vnciuill men nay as fantastiques and fooles hence comes the hellish Prouerb Gods followers Gods fooles that Gods Sheepe Gods Geese Gods Ganders and such like Blasphemies but alas poore deluded Soules they must know that as our Sauiour Christ had meate to eate vvhich the Iewes knew not of and as he was to goe whither his Disciples wist not of so the true Christian and beleeuer hath comforts here that the world knowes not of and is to goe to endlesse and prizelesse comforts hereafter such as worldlings wot not of here they haue the testimony of a good conscience as had * Acts 24. The description of a good conscience Paul which is a continuall feast a continuated Christmas alwayes Iubile yeere the golden bed of Salomon the beautifull Porch of the Temple Fidus achates a holy and a happy companion Secondly they haue the loue of God shed abroad in their hearts by the Spirit of God Thirdly they haue those extraordinary ioyes and sodaine extasies chiefely in their Soliloquies and deuotions with God the Sunne of his goodnesse shining vpon them in the heate and light in the comfort and power of the Spirit euen after they haue rayned powred and showred downe their teares into the Lords bosome which they would not exchange for Crownes and Empires Fourthly like Steuen and Paul and Simeon here they are euen filled with the holy Ghost tasting of such ioyes which are but the first fruits of the Spirit and the earnest of their inheritance in heauen as none know but those vvhich experimentally feele For as none knowes the loue of a Parent to his Childe but those that are Parents nor of a good Shepheard to his Sheepe a good Pastour to his people but hee that is a good Shepheard indeed so none knowes the comfortable condition of a good Christian liuing and dying but hee that is a Christian indeede a common Christian a naturall man a wicked man a ciuill honest man knowes it no more then a young childe doth Greeke and Hebrew discernes it no more then a blinde man doth colours feeles it no more then a stocke or a stone or a dead man esteemes it no more then Esau doth his Birth-right or the Prodigo his patrimonie then Aesops Cocke 1 Cor. 1.23 a Pearle accounts of it as the Iewes and Gentiles and all profane men account of the Gospell euen meere foolishnesse and therefore they so blatter and blaspheme and like bruite beasts speake euill of those things Iude v. 10. and those persons which they know not but I will assure thee how ere thou thinke the poore and penitent Christian the sincere and zealous to raue as the Iewes thought of Ieremy to be distract or mad or besides himselfe as Festus thought Paul Act. 26.24 as Christs Country-men thought of our Sauiour to bee simple men and fooles c. yet neuerthelesse they know with Dauid that it is better to be a doore-keeper in Gods house nay to suffer affliction with Moses and Gods people then to inioy the pleasures of sinne then to inioy all the priuiledges in Pharaohs Court then to reioyce here for a while with Diues Luke 16. Eccles 12. and Salomons young man and then to quake in Iudgement and be damned in hell yea they euen in this vaile of teares haue more ioy in their fasting then thou in feasting more in praying then thou in playing more in sighing then thou in singing for euen in the midst of mirth the heart of the vvicked is heauy vvhen GOD strikes and Conscience gnawes but the godly are merry in prison are comforted in persecution Act. 16.25 reioyce after stripes Acts 5.41 Ionas 2.1.2 prayse God in the deepe and in the Whales belly blesse GOD after hee hath smit them and exult in Spirit in their old yeeres as did Simeon Besides thy
sinnes which cleaue so fast on which they cannot shake off Sinne with which they are at opposition and deadly feud dogs them at the heeles like a Serieant waytes on them like a Catchpole insinuates into them like a claw-backe creepes into their bosomes as a Serpent stings them at the heart like an Adder followes them as their shadow stickes close to them like their shirt vpon their skinne their skinne vpon their flesh and their flesh vpon their bones insomuch that it burnes and frets them as Diaâ—â—raes poysoned shirt did Hercules and as the Ticke vexeth the Oxe which makes them crye out in the anguish of their soules In me duo armati Amor Odium Iacob Esau Caro Spiritus c. Hier. vvith Paul and the faithfull Rom. 7. Oh miserable man that I am who shall deliuer mee from this body of sinne They complaine of the strife of the Flesh and the Spirit as Rebeccah of the strugling betwixt Iacob and Esau Now death comes and rescues and makes thy baile and playes the Mid-wife and ends the broyle therefore welcome to the well disposed Fiftly they are here Pilgrimes and strangers 1 Pet. 2.11 as was Dauid and the rest in their ages they are here exuls and banished men as Children put forth to nurse from their Mothers as Schollers and Pupils sent to forraine Schooles and to farre Vniuersities and therefore their returning home to their owne Country their restitution to their prouided Kingdome their fetching home to their Father and friends their retyring to their Fathers house though it be through the shadow of death must needes be acceptable Sixtly they know that the day of their death is better then the day of life Eccles 7.3 because they dye prepared their soules purged their hearts by Faith purified As they haue entered into the first degree of eternall life in this life when they beleeued and receiued the gifts of the Spirit the earnest of their Saluation so they enter into the second degree in death August in Iob. Qui cupit dissolui essecum Christo non patienter moritur sed patienter viuit delectabiliter moritur when their soules are carryed into heauen and they dye in assurance of the third degree when body and soule shall be re-vnited to participate of happinesse as they haue liued together in holinesse Seauenthly they dye as with a desire so in an expectation to see and behold the face of Christ of which with Steuen they haue some glimmering in their deaths and therefore death to the godly so farre as regeneration rules is no more burthensome then the stripping off the cloathes vnto a louing Spouse to goe into the Marriage-bed of her contracted Bridegrome Hos 2.19 Eightly they haue kept a good Conscience with God and man like Paul Acts 24. And therefore they feare not iudgement no more then a true man feares to looke the Iudge in the face Ninthly wherein they haue offended God they haue their sinnes remitted and therefore feare not to hold vp their hand at the barre since they are quit before by Proclamation of all the promises in the Gospell and haue the Kings Pardon sealed them in the Sacraments Iacula praeuisa minus ferunâ— Tenthly they haue oft in life invred themselues to thinke speake record and meditate of death euen as did Christ their head and his Seruants Iacob Moses and Paul as appeares in the Word and therefore Deaths dart foreseene Praemoniti Praemuniti wounds them lesse being fore-warned of it they are fore-armed for it Euen as the Souldier that hath beene long trayned and in many skirmishes is more couragious in the maine Battell and as hee that hath long exercised himselfe in foyles is more hardy to fight with sharpe so the petty conflicts that the godly haue had in their owne breasts vvith Deaths feare make them more hardy to encounter Deaths force Eleuenthly they entertaine it as a reward for their worke as a rest from their labour as willingly as the hired labourer receiues his hire and reposeth his wearied limbes Dan 12. Esay 57.2 Twelfthly they are perswaded and haue their Faith grounded in an happy and blessed change they expect a Metamorphosis and an alteration a comfortable transmutation of Earth for Heauen of the Sea for the Hauen of Griefe for Glory of the outward Court for the Sanctum Sanctorum of a Mortall for an Immortall body of Enon for Salem Sodome for Segor Aegypt for Canaan the Wildernesse of Sin for the Land of Promise of a House of clay terrestriall for a House celestiall aboue the Clouds 2 Cor. 5.1 And therefore they are as willing to make this exchange as a poore begger would be to exchange his poore rags for some Princes robes or some poore man to leaue his smoaky rainy Cottage for a pompous Pauilion and decked Chamber in the Court. To reape the Vintage of this discourse Vse the vse to vs is first of examination in that it is an argument of a good man to be willing to dye as here was Simeon Lay thou thy hand on thine heart and search in thy soule what propensitie and disposition thou findest in thy selfe to dye Many arguments there are in the Word and tryals both of a holy and a happy man both affirmatiue in shewing what hee doth and negatiue in shewing what he auoids Dauid points at him in the first Psalme as also in the 32. Psalme verse 1.2 as also in the 15. Psalme So doth our Sauiour Christ in the first eight Verses of the fift of Mathew So the Apostle Paul in the 2. of Cor. ch 7. ver 11. with other such places as namely delighting in the Word meeknesse mourning for sinne hunger after righteousnesse c. care to please God Feare Zeale Indignation against sinne not letting Mony to Vsury and the like yet sure there is no greater euidence of an honest and holy heart then so to walke vprightly with God in life as alwayes to be willing to imbrace the strictest Summons of death to be as ready to depart out of this world as the Israelites were to depart out of Aegypt Againe it is most vsually a note of a soule eyther altogether soyled in corruption or indued with a smaller measure of Sanctification to be violently possessed with a continuated feare of death and therefore in this particular finde out thy selfe and trye in what case thou standest for the more vnwilling thou art to dye commonly the more Nature rules in thee the more earthly fleshly and carnall thou art the more willing commonly the more Grace raignes the more thou art holy heauenly and spirituall in which case you shall obserue that the desire to liue or not to liue to dye and not to dye hath oftentimes ebbed and flowed according to the measure of grace or corruption of sinne or of sanctification Euery man may finde this in his owne heart vsually vpon the search Hence it was Luke 8.33 that our Sauiour Christ
smite together the sound of death to them is the most harsh of all sounds and puts them sometimes in a deadly sowne the noise of the roaring Canon is not so fearefull to the fainting Souldier nor the Lightning and Thunder was so terrible to Nero as the summons of death to such naturall men whether by the Harbenger thereof Sickenesse or from the condemning voice of a Iudge or by such meanes for these reasons before mentioned What doth this argue but a guiltie conscience a secure soule a hardned heart a carnall minde and a maine measure of infidelitie incredulitie and want of faith in the remission of sinnes the resurrection of the body the immortalitie of the soule and hope of a better life which considerations as they haue moued the ancient and moderne Martyres Ignatius Policarpus Laurence Cyprian and others in our precedent age French Germaine and English to subiect themselues to the mouthes of Lions flames of fire and all other tortures and torments which Madnesse and Malice could inuent c. So the diffidence of these the want of the perswasion of Gods loue and expectation of wrath and vengeance after this mortalitie makes wicked men entertaine Death as Ahab did Elias euen as their greatest enemie as their Iaylor their Serieant their Butcherer their Executioner as the curber of their delights and procurer of their curse Yet that I be not mistaken I doe not here condemne all feare of death and make it such an essentiall note of Gods childe as though euery one that feared God did not at any time or in any respects feare to dye or that wicked men might not sometimes and vpon some seruile respects with some shew of alacritie vndergoe death for First I know that there is in all men a naturall desire to liue which caused Ezekias to mourne when hee was to dye Esay 38.10 And Dauid to pray that his soule might liue Psal 6.4 and Psal 119. As also our Sauiour Christ to desire the Passage of the cuppe from him Luke 22. There being a naturall desire in the best of Gods Saints to liue Nature fearing her dissolution and the body and soule being as loath to part as two friends that a long time haue liued and loued together Secondly besides I know Gods Children may be desirous to liue as to glorifie God more so for some other good ends propounded as for the better setting their estates to their successiue seed for the establishing their houses for to dispose of their Children in some religious courses which was the cause that Ezekias desired to liue say Interpreters because when the Prophet brought this message of death to him hee was without issue and left none to suceede him in his Kingdome as Gods promise was to his Father Dauid 1 King 8 15â—3 Thirdly a godly man is sometimes in distresse and perplexitie of minde as Dauid was vvhen hee made the sixt Psalme at which time hee is vnwilling to depart till GOD shine vpon him againe with his fauour Fourthly a godly man may pray sometimes against some kinde of death as our Sauiour Christ did praying not simply against death but against that cursed death of the Crosse fearing not death but the curse of the Law that went with death Fiftly I know that euen naturall men haue made light account of death such as the Decians and the Fabritians Curtius and Codrus with others amongst the Romanes and Athenians that exposed and spent their liues for the good of their Country I know euen of obstinate Heretiques such as the Gnostiques and the Circumcellions more lately Michael Sernetus many moderne Papists yea the late Arrian burnt in Smithfield haue some of them vndergone death more willingly and chearefully then those that haue had in them farre more grace and sanctification Wicked men may dye willingly for sinister respects but some of these haue imbraced death so welcomly out of a morall desire of doing good to their Country or out of vaineglory to be spoken of like those Heathen or out of obstinacie or desperate madnesse or peruersenesse against the truth or Diabolicall delusions or erronious conceits or Atheisme or opinion of merit or chiefely pride of heart to be magnified and famoused of their fauourites or some other sinister ends not for Gods glory or hope of any better condition after this life as these Heretiques So that my conclusion still holds notwithstanding these doubts and scruples that Grace kisseth Gods rod though in the hand of Death Nature barkes and bites at the hand that holds the rod Gods Sheepe going quietly to their graues like Lambes to be sacrificed carnall men gruntling and complaining like Swine to be butchered Thirdly since that Grace is willing Nature Vse 3 vnwilling to her dissolution all are to be exhorted to vse the meanes to helpe forward their spirituall part to be more willing to curbe their carnall part Meanes to make vs dye willingly in it nilling The meanes are two first priuatiue for the remouall of the impediments which lye in the way secondly positiue in incouraging vs to enter the way of all flesh What the causes are that cause the carnall man to sing Loath to depart you haue heard as namely the losse of his pleasures profits preferments promotions here with the like in all which things wee must looke to our hearts and be watchfull Centurions ouer our affections least they be carryed with too violent a course and torrent in the prosecution and pursuite of these terrestriall and earthly things wee must not be mad vpon the world as worldlings are let vs not place our affections on things below but on things aboue where CHRIST sits at the right hand of GOD let vs vse this World as though wee vsed it not as wee vse Physicke and wines modice medice with moderation and mortification as a Student vseth recreations for necessitie not vanitie let vs not fall downe and worship the Diuell though hee would giue vs it all let vs not bowe the knee to Baal nor adore the golden Calfe nor sell our soules for the trash and the dongue the * Siluer and Gold white and red dust of it as Iudas did let vs touch riches tenderly with our hands not with our hearts as wee doe Thornes because they are Thornes let vs not loue vaine pleasures least after their Beeish honie wee feele their Waspish sting when these charmers charme to delude vs let vs be as wise as Serpents stopping both our eares as shee doth with the taile and the earth remembrance of our ends of which the taile is an embleame and of our earth whither wee shortly must Thus must wee first learne to practise this hardest point of Christianitie in dying to the world ere euer wee can be willing out of faith and feeling to dye out of the world for alas what causeth men that they haue as little heart to goe into their Mother-earth as the Moale hath to come out of the earth but onely
permitting Domino vel adiuuante c. yea euen those things which are done contra voluntatem against the will of GOD yet are not done praeter eius voluntatem besides his will by which will with Hugo Euchir cap. 101. I meane his good pleasure his operation and permission yea euen in Sinne it selfe the cause of death God hee hath a worke God workes in euery euill but he workes not euill nor euilly Lib. de sac c. 7. part 4. as the Papists slander Caluin to teach Agit in malo c. hee workes in the euill first by permitting secondly by disposing by permitting I say not by prouoking For though God offer the sinner obiects to vse Augustine and Bellarmines Similitudes and leaues a man to himselfe yet hee inclines not his will to euill and therefore is not the cause of euill no more then the Shepheard by setting hay or grasse before the Sheepe is the cause of the Sheepes feeding or the Huntsman by shewing the Grey-hound the Hare or Deere is the cause of his running but onely the dispositions and inclinations of both to runne and to feede Secondly by ordering and disposing sin for this is the propertie of the diuine vvisedome saith Clemens Vti vtiliter Strom. l. 1. c. to vse those things profitably which are done peruersely Aug. Euch. c. 101. De malo opere c. God out of euery worke that is euill workes that which is good euen as in the first Creation he brought light out of darkenesse and as a wise Physitian out of poysoned Serpents and venemous beasts extracts a preseruatiue against poyson Thus hee disposed of the Treachery of Iosephs Brethren and the Treason of Iudas against Christ to his owne glory and the good of his Church in the preseruation of old Iacob and his Seede and the saluation of his owne Elect Israel Therefore as in one act of the death of Christ 1. God 2. Christ 3. the Diuell 4. the Iewes and 5. Iudas wrought but not from one cause Aug. ep ad Vincent 38. the Diuell suggestingly the Iewes maliciously Iudas couetously Christ executiuely in deliuering himselfe God decretorily in decreeing and dispositiuely in disposing the death of his Sonne to the sauing of the Elect and condemning of the Reprobate being the rising and falling of many in Israell The like is seene in other sinnes wherein there are diuers agents Aug. de Gen. ad lit imp c. 5. De ciuitate Dei lib. 11. c. 17. Mors non naturae conditio sed poena peccati de praed gratia c. 11. some sinfull but GOD alwayes sinlesse for Peccâ—teres in quantum peccatores c. God makes not sinners so farre forth as they be sinners but onely ordereth and disposeth them being as the best Creator of those wils that are good so a most righteous disposer and orderer of those wils which are euill But as for Death which is the punishment of sinne not the condition of Nature God is not onely the permitter and prouident disposer but the iust inflicter of it yea vitae necisque arbitrer the author and ordayner as of life so of death for it is he that formes the light and creates darkenesse hee makes peace and creates euill Esay 45.7 What euill Not the euill of sinne Non malâ— culpae sed poenae but the euill of sorrow of sicknesse of troubles banishment famine yea Death it selfe Leuit. 26. This poynt is worthy our further inlargement namely that all death for the Time of it the Place of it the Matter the Manner the Cause the Occasion of it is immediately from God operatiuely penarily or permissiuely For the Time Euery death is determined by God if death come in the morning or mid-day in the euening or Cocke-crow of life in the Infancie or childe-hood or nonage or youth or adolescencie or perfect age or decaying declining or decrepit old age of our yeeres if it crop vs in the sprout or the Spring or the Summer or the Autumne or the Winter of our time God that is Palmâ—ni a secret numberer hath numbered our dayes and measured our time for the LORD makes our dayes as it were an hand-breadth Psal 39.5 eclipsing our lifes light as it pleaseth him in the Sunne-rising or in the meridian of our dayes as hee did vvith good Iosias the vertuous Prince Edward the 6. that worthy spirit Picus mirandula our English Iosias Prince Henry with diuers others Againe sometimes hee addes vnto our dayes as hee did fifteene yeeres to the raigne of Ezekias Esay 38. extending and drawing out the thread of our life to a large extent as hee did the yeeres of Abraham Gen. 25.8 Iob 22.17 2 Chron. 29.28 Iob and Dauid who dyed all in a good age full of dayes going to their graues as a Ricke of Corne commeth in due season into the Barne Iob 5.26 For the Place whether we dye in the fields with Saul and Ionathan or in our beds vvith old Iacob Gen. 49.33 or on our beds vvith Sisera and Ishbosheth 2 Sam. 4.5 or in the wars with the Amorites and Amalekites or in time of peace as did Salomon or by land or by sea as did the Aegyptians God hath appoynted that place for vs to lay downe our bodyes in and no other euen as hee appointed a dying place for Moses in the land of Moab Deut. 34 1.5 So for the Manner of death whether it be naturall when wee fall from the Tree of life like ripe Apples or if it be violent when we are by force shaken downe like greene Apples God gathers vs to our Fathers God shewes himselfe in this act not onely when immediately hee strikes by himselfe with his owne hands Numb 16.30.31.32 as hee did Dathan and Abiram whom the earth receiued Nadab and Abihu whom the fire consumed Leuit. 10.2 with others for which cause the Lord is said to raine from the Lord fire and Brimstone vpon Sodome Gen. 19. As also to haue smit Naball for his churlishnesse towards Dauid 1 Sam. 25. â—8 but euen those that are cut off by an externall agent whether by Sathan himselfe as vvere Iobs Children Iob 1.18.19 or by others voluntarily or involuntarily they are executed by the decree of the supreame essence Thus whether wee consider Children murthered by their Parents as was the Sonne of Constantine the great of Antoninus Caracalla of Brutus of Darius of Cambyses and Medea if wee beleeue Histories Or Parents slaine by their Children as was Senacherib by his Sonnes Esay 37.38 Fredericke by his Sonne Manfrede Agrippina by Nero Semiramis by Ninus Vlisses by Thelegon Phocas by his Sonne Heraclus c. Or the bloud of Brothers effused by Brethren as Abels by Caine Ammons by Absolon Teocles by Polymies Remus by Romulus Argeus by his Brother Ptolomie Philadelphus c. Or if vvee consider Husbands slaine by their Wiues as the Husbands of the fiftie Daughters of Danaus so the Husbands of those thirtie Sisters
the turning out of seruice the frowne of a great man the brawling of a Wife the miscarrying of some or the charge of many children the ouer-throw in a suite at Law the reiection of a suite in Loue to omit weightier matters distresse of minde distraction of hart rage of conscience despaire of mercy c. euen these are arguments sufficient and efficient to in the Diuels Diuinitie whereby he pleades and preuailes with such whom the Lord hath left to him and to themselues to make their owne hands their owne executioners which particular sinne if there were no moe in man though it be accompanyed with Legions as it strengtheneth my faith in those first poynts in all Christian Catechismes See Vrsiâ—s and Bastingius Catechismes in principio of mans misery whose nature being viciated and adulterate in the fall of Adam is now growne monstrous and outragious both in the quantitie and qualitie of sinne so it confirmes my hope in Christs second comming concerning the propniqiutie and nearenesse of the last expected day of the worlds dissolution seeing not onely Iniquitie doth abound and Sinne Sathans daughter is more fruitfull then euer euen in monstrous births but the Diuell the Father rageth Lion-like and like Iehu marcheth against man more vehemently with redoubled force and fury knowing that his time to rauen in is but short These premisses pondered Vse 2 because Sathan is as wilie as euer hee was as powerfull as potent as politique more malicious as thou art more weake then those which hee hath assaulted and vanquished in this kinde for Saul and Iudas in all outward respects were in all probabilitie stronger then thou as thy nature as wicked as theirs for all branches that come from Adams stocke are naturally corrupted and as it is most likely that thou shalt be tempted by this Serpent euen to this very sinne of letting out thine owne bloud which like other sinnes is in thine owne power for what man amongst many can say that he hath not had many thoughts and motions iniected and darted into his heart by Sathan for to perpetrate this sinne So in Gods feare let euery Christian arme himselfe against it euen with a constant resolution like good Iob by whom Saint Iames patternes vs to trust in GOD though hee kill him to fall rather into the hands of God with Dauid 2 Sam. 24.14 then to fall vpon his owne sword vvith Saul 1 Sam. 31.4 1 Sam. 26.9.10 Discusse Dauids prohibiting argument when he was prouoked to kill Saul Shall I lay mine hand saith hee vpon the Lords Annointed Surely no The Lords hand shall be vpon him not mine hee shall stay his day Thou as a Christian art the Lords Annointed what euer Sathan importune the worlds crosses occasionedly vrge yet lay not thine hand vpon the Lords Annoynted it is more vnlawfull for thee to slay thy selfe then for Dauid to kill apostate Saul stay thy day wayte the Lords leasure in rest and confidence shall be thy strength GOD will relieue thee in the crosse Zach. 12.10 or release thee from the crosse Labour for the Spirit of Grace against the impatiencie of Nature and the Spirit of Prayer against Sathans Temptations and the Spirit of Patience against the worlds crosses learne out of Epictetus his Schoole sustinendo abstinendo by abstaining from the euill of sinne by sustaining any crosse the scourge of sinne not to mutter against thy Creator not to marre his Image in thee his chiefe creature Lastly that thou maist preuent this sinne it selfe as a point of instruction neyther vnpleasing nor vnprofitable I thinke good to acquaint thee with the causes at least the occasions of this sinne of Selfe-murther so farre as I can gather them Historically as matter of fact euen from the very Heathens from whose Candles wee must borrow a little light to see into this poynt that so as is the Maxime both of Philosophie and Physicke sublata causa tollitur effectus the cause being remoued the effect may cease The first and chiefe cause of this crimson sinne of Selfe-murther Vse 3. Of Instruction besides the Diuell tempting and triumphing ouer his conquered vassals is rage of conscience for some haue beene so stung with Hellish furies as vvas Nero after hee had murthered his Mother Agrippina Matricidâ— Nero proprij vim pertulit ensis Auson slaine his Brother his Friends his Masters as Suetonius reports that they haue constrainedly attempted the quenching of this fire with the effusion of their owne bloud chiefely when there is ioyned with it despayre of mercy as in Pilate whom Gregory Turonensis relates to haue killed himselfe after hee had condemned Christ The like whereof Iosephus records of Herod after hee had butchered his three Sonnes In nutricia Alexander Aristobulus and Antipater The Scriptures instance in Saul after his Apostacie from God and in Iudas after he had betrayed CHRIST c. 2 Others some haue beene ouercome by madnesse or Frenzies as Lucretius that Philosophicall Poet about the forty yeere of his age Statius lib. 12. Thebaidos saith Politian Hercules that burnt himselfe being madded with his inchanted shirt that was dipt in the bloud of the Centaure Aiax Ouid. lib. 13. Met. that died inraged when Achilles armor was adiudged from him to Vlisses to which are to be added such as being surprised vvith passions of loue or hatred oppressed vvith Melancholy ouer-heated in their spirits by studie or the like haue beene madded and so murthered 3 Others haue killed themselues in the violencie of their diseases Polit. ibid. Martial lib. 1. as Silius the Poet Festus the friend of Domitian Iâ—dignas premeret pestis quum rabida fauces c. Messula Coruinus the Orator that by reason of an vlcer in his mouth pined himselfe to death as Celius testifies 4 Others in pride of heart and discontent as Homer because hee could not resolue the riddle of the Fishermen Aristotle because hee could not finde out the reason of the frequent ebbing and flowing of Euripus So Brotheus that burnt himselfe because he was deformed 5 Others to preuent the luxurious desires and designes of Lechers Ouid. in Ibin and to preserue their owne chastitie as Sophronia that Christian Lucrece as Eusebius cals her that by killing her selfe freed her chastitie from the continuall assaults of Decius Damocles the beautifull Boy that escaped the Sodomie of Demetrius by Selfe-drowning 6 Others being ashamed to liue haue not beene ashamed by selfe inflicted death to depriue themselues of life as chaste Lucrece after she was defiled by proud Tarquin whose death not onely Claudian Stroza Sabellicus Lib. 1. in Eutrop. Lib. 1. Erâ—tic and many of the Heathen bewayle but euen some Christians speake and write of it vvith remorse So Cornelius Gallus that excellent Poet Virgils friend that for shame killed himselfe being accused and it seemes guiltie of misdemeanours in his gouernment being President of Aegypt saith Ammianus Lib. 17. rerum gestarum or
as Argobastes after he had caused Valentinian the younger to be strangled at Vienna So Ecelinus the Tyrant after innumerable slaughter of others made hauocke of himselfe Lesser Crosses haue occasioned others selfe destruction as the losse of friends scandall of name miscarrying of some things which they ouer-weeningly loued in life as Terence that drowned himselfe because some hundred and seauen Comedies which he had turned out of Greeke into Latine perished by Sea Hor. in Epodâ— so Hipponax the Poet made Bubilas the Painter hang himselfe by his ierking Iambickes In all which particulars these desperate salues that they vsed were worse then their sores These were Heathens that knew not God nor the soueraigne good nor the true being or beatitude of man the most of them they wanted illumination from the Sunne of Righteousnesse and Sanctification from the Spirit of Grace they were in the shadow of death both in life and death and were vnder the power and Prince of darknesse Acts 26.18 who ruled so powerfully in them and ouer them that oft times they haue made away themselues for little or no cause as haue also some in the rancke of Christians as Celius and Crinitus write of one Laurence a learned Florentine who threw himselfe into a pit in the health and strength of body as also of one Peter Leonius an excellent Philosopher and a singular wise man that did the like no probable cause being knowne or suspected in eyther Let vs feare the Fates and the vntimely fals of such Cedars whom God hath cut downe with the Axe of death put into their owne hands let vs by faith in CHRIST and repentance from dead workes be reconciled to that God who by our prouoking sinnes may iustly deale with vs as he hath done with them in giuing vs ouer to Sathan and our selues But aboue all things let vs feare to commit sinnes or liue in sinnes against conscience for the rage of conscience the effect of witting willing vnconscionable and customarie sinnes is the blatrant beast that kils so many in selfe-murthers The spirit of a man may beare his infirmitie but a wounded conscience who can indure saith hee that was once Salomon no doubt touched in conscience for the sinnes with which his soule was soiled Lastly let vs take heede of Cains sinne despayre of mercy least it worke that effect in vs that it did in him and Iudas both who offended GOD more in this sinne chiefely the last in effusing his owne bloud then in shedding the bloud of Abel or of Christ himselfe Apply the promises to thy soule by faith fons vincit fitienteus Augustine there is a fountaine of Grace and a Well of the water of life Mat. 5.6 Mat. 11.28 alwayes open to the thirsty sinner which Fountaine is greater then the puddle of sinne and hath a stronger mundifying vertue and abstersiue power to cleanse the soule then Iordan to purge and purifie Naamans Leprous body I might prosecute another vse against those who by a continuated custome of sinne are indirectly and effectiuely though not intentionally for euery man in sinne commits it Omnia appetunt bonum Immo malum sub specie boni sub specie boni vnder the shew of some deluding good as our first Parents did a truth which euen Philosophers saw but I say in respect of the effect selfe-murtherers for there is no sinne wherein a man practically and actually liues but as it is damnable to the soule so it is preiudiciall and dangerous to the body the death of both and that if wee consider it in his causes and effects whether naturall or supernaturall Naturall instance in some doth not fond lust cause dry bones doth it not consume the moysture dry vp that radicall humour which is the nurse and fountaine of life doth it not inflame the bloud cause burning Feauers c. To speake no worse in bringing such diseases that euen modestie suffers me not to name as that French or Neopolitan disease that Anthonies fire vvhich burnes to the consumption of the body and confusion of the soule Doth not Drunkennesse cause Dropsies doth not strong drinkes ouer-heate the bloud For to whom is woe to whom is sorrow to whom is strife to whom is murmuring to whom are wounds and to whom is the rednesse of eyes Euen to them that tarry long at the Wine to them that seeke mixt Wine which Wine though it be pleasant both in the colour and the taste yet at last it bites like a Serpent and hurts like a Cockatrice Pro. 23. v. 29.30.31.32 The like may be said of all other intemperancies in meates by the immoderate excessiue abuse whereof many haue laid their stall-fed pampered carkasses vntimely in the dust Insomuch that Physitians considering the innumerable diseases that flow from that vncleane sincke of Epicurisme and gluttonizing haue set it downe as an Axiome Plures gula quam gladio that the insatiable belly hath slaine moe then the Blade What should I speake of Auarice and Couetousnesse which wastes and consumes the spirits by a mad and eager pursuit after the world euery crosse and losse whereof goes to the hart of the wretched worldling like a dart or a dagger Of Enuy which frets the heart as the Moath the Garment and eates into it as the rust into the Iron with the destroying and deadly effects of other such sinnes I might be large in the causes supernaturall in confirming that Diuinitie which not onely Protestants commenting Aret. in locum Bernardin de sena art 3. cap. 4 but Papists alledging that place in the Apocalypse chap. 3. vers 3. If thou watch not I will come on thee as a theefe c. haue taught and affirmed that GOD accustometh for the punishment of carelesse and negligent sinners to cut off time from them and to shorten their liues for their misimploying and mispending the same in omitting all good duties and committing outragious sinnes God taking from them that which they haue or at least seeme to haue * Mat. 25.29 Tom. vlt. ser 13. art 3. 4. Tom. vlt. ser 18. which is Time a Iewell so precious that as zealous Bernardine de sena oft acknowledgeth if the traffique and marchandize of it might be carryed to hell to be sold for one onely halfe houre there would be giuen a thousand worlds if the damned had them Hence it is that wee see many murtherers riotous persons malefactors swearers swash-bucklers cut off by the Sword of the Magistrate or of the enemie in warre or priuate quarrels or by Gods sword the deuouring Plague or such meanes euen in their youth and strength when by the course of Nature they might haue liued longer according to the threat of the Psalmist that bloudy and deceitfull men shall not liue out halfe their dayes Psal 55.23 And that Propheticall threat of Iob Iob 15.32 that the sinfull man shall die ere hee accomplish his dayes and that his hand shall be
Saints must dye then vnsanctified sinners and so from the specials and by inductions from all particulars the generall may be concluded that all must dye So much the Text giues vs leaue to touch for if we be here as Tully intimates Tanquam in diuerserio as guests lodged in an Inne or as those that come to a Mart a Market or a Faire or as those that come to visite their friends not to inhabite long here but to depart as Simeon here imports Then hoc commune malum this departure is the designed lot to all the worlds passengers Wee here giue no reasons of the point omitting or pretermitting them till we come to distill some comforts against death onely for explanation or further satisfaction Ponder the premises that since the godly which haue no sinne Psal 32.1.2 I meane with Dauid and the Augustane Confession out of Augustine Non vt non fit sed vt non imputetur no imputed sinne must die since children that haue no actuall sinne doe dye because the staine of the roote is propagated to the branches as Augustine Anselme and Ambrose haue in moe phrases explained De praed c. 2. lib. cont Fortunatum cap. 2. In Lucam if Adam himselfe did dye not so much as hee was a created man but as hee was a corrupted sinner Then sure as life was the fruit of his obedience if he had stood à Deo donante from Gods free giuing so death is inflicted vpon his fall à Deo vindicante from God punishing Moriendum est omnibus Tullie Tus 9. lib. 1. And as now it is Gods Statute-Law enacted that all Adams Sonnes partaking of Adams sinnes must die so it must be executed nay wee see it is executed Philosophers and Poets and the learned Heathens who themselues since their workes and writings haue felt the smart of deaths stroke haue acknowledged it Christians haue confessed it Experience hath ratified it in the consumption and consummation of all ages all sects all sorts persons and professions that all must dye omnia peribunt c. I thou hee they and euery man besides that are were shall be this way slides Wee haue Gods statutum est for it that as in Heauen all liue and none must or can dye in Hell all dye an eternall death and none must or can liue so in earth all must dye and none can for euer liue This is an ineuitable yoke imposed on all flesh Nam rigidum ius est c. the Law is strict vnalterable to striue against the streame vnauaileable Lanificas nulli tres exorare Puellas Contigit c. The vnpartiall Fates to whom we all are vnder With rule imperiall cut lifes thread asunder Many meanes haue Galenists and Physitians vsed for the preseruation of life many Workes and elaborate Bookes are extant of the conseruation of health but neuer none writ or disputed of the exemption from death because it were in vaine If any Physitian could administer such a simple that vvould perpetually prolong life if any Lawyer could plead the case with Death not to enter violently vpon their bodie which is his tennant-right and preuaile If any Diuine did preach that sinners should not dye and performe it the first should haue moe Patients the second more Clyents the third moe Auditors then euer had any of their fellowes in their functions But to teach or plead or practise this point which the Diuell guld our first Parents with in Paradise You shall not die were to be a Lyar like him it were to build Castles in the Ayre Hom. lib. 2 ed. 3. sic od 12. od 28. c. to sow the winde and reape the whirlewinde for Omnes vna maneâ— nox c. Deaths tract wee all must tread our life 's faire light Must be obscur'd and set in Deaths darke night How many glorious Lights in the vvorld Kings Kesars Emperours Popes Potentates Dukes Earles Lords Barons c. Learned wise prudent potent c. haue already perished and vanished like Comets and blazing Starres leauing no more tract behinde them then a Serpent that goes ouer a stone of whom wee retaine nothing but the Images corporeall of their bodies or mentall of their mindes by the help of some Painters or their owne or others pens that haue onely shewed to posteritie that such men there once were but now are not What haue wee sauing the Images of moe then an hundred famous Emperours of the East and West Christian and Heathen Amongst the rest vvhere are the seauen Henries the sixe Constantines the fiue Ottoes the fiue Charleses the fiue Lodonicques the foure Leo's the three Theodosij the three Fredericques the three Tiburiusses the two Claudij the two Alberts the two Anastaâ—ij the two Martians the two Rodulphs the two famous Caesars for warre and peace Iulius and Augustus with the rest Is not the lampe of their life extinct Those whose voyces commanded the Nations are they now able to speake as it was said of Alexander those that vvere able once to deliuer others from death could they free themselues Besides where are now more then two hundred of Romaine Bishops and triple Mitred Popes some of whose roaring Buls made once all Christendome quake and shake Where are now the twelue Gregories the nine Bonifaces eight nocently Innocents the seauen Clements the sixe Alexanders sixe Vrbans sixe Adrians twelue Benidicts the fiue Celestines the fiue Nicholasses the foure Sixtusses the foure Sergij the foure Anastaâ—ij the foure Foelixes the foure Eugenij the three Siluesters the three Victors the three Lucij the three Iulij's with the rest Doe they not all know now that which * As Alexander 6. Iohn 11. Iob. 22. c. some of them Atheistically in words in writings and in life haue denyed that their bodies were mortall their soules immortall that there is a Heauen for the godly a Hell for the vvicked but no Purgatory passage to eyther the one place or other for eyther sort The deaths of the worlds Worthies of al kinds epitomized Besides where shall wee seeke but amongst the dead for all the Romane Caesars the Aegyptian Ptolomies the Latine Murrhanes the Albane Siluies the Syrian Antiochusses the Arabian Arabarcques the Argiue Abantiades the Persian Achaminedes the Theban Labdacides the Lybian Lybiarcques and all the rest of those renowned Kings which had such diuers denominations from their worthy Predecessors and from those Countries ouer which they ruled Nay to come nearer home where are all our English Kings that haue awfully swayed the Brittaine Scepter since the Conquest Where are the two Conquering couragious Williams our three Richards our sixe Edwards our eight Henries Hath not Death made a Conquest of them Haue we any remnants of them sauing their Westminster Monuments their Ensignes their Vertues Could their Scepters Crownes Coulours Honours Miters Power or pompe of these Potentates resist Deaths all-subduing all-subiecting rod which brings vnder moe then Mercuries charming wand in the
doe the lowly shrubs but let them haue patience a-while and they shall euery way paralell them As men in the Scripture are compared to Trees so the Comparison holds well Goe into a Wood and Forrest thou shalt see as great difference of Trees in their kinde as of the Starres in their kinde some Ash some Oake some Cedar some tall some small some straight some crooked some young some old but now marke these Trees cut downe and burnt in the Furnace in the Iron-workes or the like and tell mee if thou canst distinguish betwixt the ashes of one tree and another Looke at the accounts of the Merchant one Compter stands for an hundred pound another for twentie pound another for twelue-pence another for a Cypher this for more this for lesse but when the account is done shuffle them all together and who can tell the difference betwixt this Compter and that they are all but base mettall So in this life there is difference betwixt man and man in respect of inferioritie or Superioritie Magistracie or Ministerie Prince and Subiect Master and Seruant one man is of more value as Dauids Souldiers said of him then a thousand others one spreads out his boughs like Nabuchadnezzar as Daniel interprets his Vision farre and neare one is high in place like a tall Cedar another like a lowly shrub one is a Figure another a Cypher But now when the Axe of Death cuts all downe when like Compters we be all shuffled together and put in the common boxe the Graue then who can say here are the ashes of Alexander here of poore Irus Besides Similes illustrating Deaths effect in aequalizing all thou seest a Stage-play as it is to be doubted thou seest too many there thou obseruest one acts the part of a King another of a Captaine another of a Reueller another of a Gentlemen another of a Courtier another of a Pander a Knaue a Clowne a Foole thou wouldest thinke some vaine fellow in his borrowed brauery to be a King or in his acted knauery and folly as is most likely to be a very Knaue and a Foole but when the Play is done they are all alike Rogues by Statute if they wander or silken Beggers howsoeuer In this our life wee act diuers parts some Comicall some Tragicall some in this kinde some in that vpon the Stage of this world in the time of acting one is by his place and office a King another a Baron a third a Knight a fourth a Squire another a Physitian Lawyer c. one a great man another a poore Mechanicall Artificer according to our seuerall ranckes and callings But now vvhen the Stage shall be dissolued the world burned our parts acted wee shall be all alike in respect of our interred bodies and wee shall be iudged all alike in our particular or generall iudgement according to the workes which we haue done in the body therefore since wee are all earth as like as one Egge to another since all of one mettall and like Leaden pellets cast in one mould since all of one cloath differing a little in the shape since all must goe alike to the earth and all be alike in the earth let vs not be too much exalted with greatnesse like the Horse which is proud of his trappings which must be pulled off vs when wee are stabled in our Graues nor let vs be too much deiected with our meannesse of place and condition since Death will bring the two vnequall lines of the high and low estate to be paralell in the center of our earth at which time Senecaes Epitaph will fit the Tombes of both rich and poore Seneca in Agam. Hic seruus dum vixit erat nunc mortuus idem Non quam tu dari magne minora potest c. This poore man whilst he liu'd a seruant was Now dead the rich in nothing doth surpasse Thirdly since we must all dye 3. Vse of Direction it behooues all of vs and euery one of vs to meditate of Death and to prepare our selues for Death euen as hee that is to take a iourney or to depart into some forraigne coasts thinkes of it contriues it and fits and furnisheth himselfe for it especially if hee be vpon going and that his voyage must presently be vndertaken Thus the case stands with vs our long Voyage called here our departing must be vndergone it is vnauoydable vndisspensable for the matter vnlimited vncertaine where when and how for the manner yet hastning and approaching for the time therefore it stands vs in hand to prouide wee must bestirre our selues to prepare our viaticum The fatall and imposed necessitie of this departing we haue manifested and might further manifest the necessitie of dying 1. From Gods Decree which is immutable Heb. 9.27 Esay 14.24 Mal. 3.6 2. From mans sins deseruing Rom. 5.12 3. From the change that GOD by Death vvill make in our bodies Phil. 3.21 1 Cor. 15.35 Iob 14.14 4. That the godly may be rewarded Esay 23.18 Ch. 26. v. 19. and vengeance rendred on the wicked Esay 24.8.26.21 5. Because wee are formed onely of dust and clay which cannot last Gen. 3.19 Iob. 4.19 6. From the nature of all flesh yea euen of the long keeping Peacocke which will not keepe for any long time from rotting and corrupting 7. From the defect of radicall moysture Iob 8.11 Esay 7.10 All which are so strong inducements to warrant that we shall dye that in respect of the premises man aboue all other creatures is said to be mortall as both the Psalmist cals him and Philosophie defines him Homo est animal rationale mortale An Epithite appropriated to him aboue the rest of the creatures though they dye as well as hee to put him in minde of death more then them of which it seemes hee is forgetfull But a great many moe Motiues wee haue of our setled and serious preparation for this vnwelcome guest Death from the consideration as of his forcible so of his speedy entrance which will not nor cannot long be deferred nor delayed for as rauening Time this old deuouring Saturne hath already swallowed downe all former ages so he comes with as swift a foote to deuoure vs and all the earths children in his gurmundizing iawes Swiftly indeede for as an Arrow out of a Bow as a ship on the Sea as a Bird in the Ayre nay as our thoughts so swift is our time and how euer wee runne on in sinne yet euery day runnes on with vs to our graues marching vehemently with Iehu our life sliding away whether wee eate drinke walke or talke like the Ship that sailes how euer the Passengers perceiue not nay Sen. Epist 24. Tunc quoque cum crescimus vita decrescit euen when wee grow and increase then our life doth decrease Yea so mortall are wee and so momentanie our life that euen whilst vvee liue wee may be said to be dead not onely potentially dead as hee that is
Ant sees it will not alway be Summer the Crane and Storke thinke it will be another season the Birds take the Spring prime to build their nests store thou vp faith with her fruits chiefely Repentance from dead workes Now beginne Ars longa vita breuis Life is short but the Art of well liuing and well dying which is the Art of Arts euen that vvhich the best Master taught in the best Chaire Christ vpon the Crosse that is long therefore Nulla dies sine linea Euery day learne some line take out some lesson in this Art sing not out thy time here with the foolish Grashopper loyter not with the idle men of Bâ—lial least thou incurre Christs checke play not the fat bellyed Monke and Epicurish Abbey-lubber least thou smart for it as the * When the Abbies were visited in king Henrie the 8. time Cloysterers once did in this Land in the day of the Lords visitation Learne to liue the life of grace that thy death may be gracious and precious in the sight of GOD as one of his Saints that so thou maist dye not onely naturally like a man as thou must but Christianly like a Christian man as thou oughtest which that thou maist the better doe as in other things thou contriuest how to doe well that which thou purposest to doe as thou forecasts thy building ere thou build thy iourney ere thou trauell So oft remember how thou maist dye well since thou must die and that is by liuing well whilest thou here runnest the short race of thy life A good man like a good Tree brings forth fruit tempore suo in his due time and season this Life time is tempus tuum thy time Death is tempus suum Gods time therefore begin to mend the ship of thy soule in the hauen in thy health not in the tempest of sickenesse not in the Sea of death I end my counsell as I begun this life is as short as sinfull therefore spend it well 2 Point Secondly in that Simeon here desires his departing Life is laborious Miserable the nature of the word signifying a loosing or an vnyoaking being a Metaphor taken from Oxen loosed out of the yoke after labour or from Prisoners set at libertie may well and warrantably administer vnto vs the consideration of the nature of that life which wee leade to be as miserable as mortall as laborious to the body as dolorous to the minde as also it may open our eyes to see something more clearely into the nature of death vvith his bounties and benefits in that it is not onely a curber of Sinne but a curer of Crosses an vnlooser from labours For the first that whether you call it a curse or a command which was imposed on the first man that in the sweate of his browes hee should eate his bread till hee returned to his earth from whence hee came Gen. 3.19 all mans seede since in their seuerall generations haue beene exposed to Doe wee not feele yet the smart of the forbidden fruit Are not our teeth set on edge by it Are not all things vnder the Sunne full of labour Are not the workes of Grace the workes of Nature painefull the actions of the body the actions of the minde the operations of the soule and spirit laborious Is it not a paine to pray a paine to repent a paine to study to contemplate to discusse to discourse to number to diuide Is it not painefull to write to indite to preach to counsell to exhort to perswade disswade vrge moue Let euery knowing man and experienced spirit speake Are not workes manuall and mechanicall painefull euen as the Arts liberall are Is it not paine to plow delue digge sow mow to work in Coale works Mettall-mines in brick and clay is an Aegyptian bondage Nay is there not onus as well as honos a labour as well as an honour in euery Calling Are not Princes and superiour Magistrates Gouernours in houses Colledges and Corporations like the heauenly Bodies as much in motion and labour as in veneration Vertues vices pleasures profits riches pouertie vvanton youth couetous old age all haue their burthens What callings without their crosses from the Scepter to the Sheepe-hooke what sexe without his sorrow No place is priuiledged from foure things Whither shall a man flye 1. from Sathan tempting 2. from the vanitie of his owne heart 3. from the bitings of venemous tongues 4. and from the crosses of the world I haue oft thought if there were any place in the foure parts of the world to auoid these foure thither to flye but there is no Asilum or Sanctuarie from them or any of tnem vnder the Cope of Heauen These alwayes follow as the shadow the body and like proud Tarquin in Rome challenge a perpetuall Dictatorship in the whole life of man What day sets ouer our head without his euill eyther of Sinne or Punishment Adam must eate his bread in his browes sweate Cunctis diebus all his dayes in hear and sweat toyling and moyling man must wearie his body and weaken his spirits till hee keepe his eternall Sabbath in Heauen Bring me the man that hath not yet drunke of the common cup of humane calamities incident to life and I shall more admire him then the Graecians did Achilles that could not be wounded I neuer read of any but Policrates who was thought to be without the Gun-shotte of Fortune by the deluded Heathens yet his death was as dolorous as his life prosperous I am sure mitred Popes crowned Kings inuested Emperours tryumphant Conquerours haue seene the turning of Sesostris wheele and haue experienced so many miseries that they haue cryed out some of them Miserum est fuisse foelicem it is a miserie to haue beene happy others solus viues Vacia that the priuate life of Vacia the Romane was farre safer then their publique guilded guilefull pompe others with Cyrus and Augustus haue thought the Regall Crowne not vvorth stooping for others haue left voluntarily their Courts and Palaces for secure and penitent Cels. If wee had no moe examples of the miseries of greatnesse eyther by birth bloud command Examples of humane calamities or desart then in Nabuchadnezzers deiection amongst Beasts being one of the greatest of men in Manasses his imprisonment in Sampsons grinding in the Mill in Agag hewed in peices in Adonizebecks eating crummes like a Dogge vnder his enemies Table in Alexander poysoned and left vnburied in Caesar stabbed by his pretended friends in Bellizarius a blinde Beggar after his Conquests in Baiazets Iron Cage in Socrates and Seneca's poysoning in Cleopatra's Iezabel's Agrippina's and other infamously famous Queenes and Queanes perishing to omit all the rest in this kinde it might verifie the Paradoxe that Humana vita non est vitae sed calamitas Mans life is no life Vita vix vitalis an imaginarie life and a reall calamitie in which anni pauci aerumna multae the yeeres are
few the griefes many yea so many so manifold so constant so continuated by successiue crosses which follow one another like the waues of the sea like the Messengers that came one after another to Iob and Dauid to bring ill newes of the death of their Children euery day hauing suam malitiam militiam his wrath and his warre-fare that euen the very childe entring the lists into this militarie world as soone as it comes from the mother cryes and weeps the first note it sings is Lachrymae taught onely by prouident Nature The Males saith a wittie Popish Postiller from Adam cry a and the Females from Eue cry e e which put together make a Note of sorrow Nondum lequitur at tamen prophetat Augustine Before it speakes it prophesies as though at the birth it had that prognosticating spirit which Carden saith some men haue at their death as though it did see some euill present fore-see and feare moe to come I might goe along with Innocentius in this subiect and shew the seuerall maladies and miseries incident to euery seuerall age from Infancie to Decrepit old age how like seuerall Beasts wee carry our selues till Death bring vs to the Shambles how pittifully Childe-hood wallowes like a little Pigge in dirtie places and like Duckes and Geese swattles and dabbles in wet and filth How Youth is a lasciuious Goat Adolescencie an vntaimed Heiffer Man-hood a sterne Lyon Old age a sluggish Asse that onely beares a more precious thing then Isis euen that which beares it an immortall soule I might anatomize man further in all his parts and weakened powers shewing the seuerall diseases that cease vpon euery member where they challenge their seates and thrones I might inlarge the crosses incident to euery Function and Vocation but referring you to the Fathers chiefely Bernard and Fulgentius De conditione vitae humanae De contemptu mundi and to zealous Papists chiefly Innocentius and Stella besides him that in English hath vvrit the miseries of mans life leauing you to their vintage I onely rest with the taste of these Clusters vvhich we now further presse forth by vse Is it so that this life which wee liue is so laborious as the world wherein wee liue is wicked Vse 1. Of Instruction then the lesse good that wee finde in the life naturall wee must labour to counterpoyse it by purchasing the life spirituall the more discontent wee finde in the life of Nature the more comfort and content wee must seeke and search for in the life of Grace which like Elishaes salt cast into Iordan seasons all the maladies of life Now if thou wouldest liue the life of Grace and haue peace and ioy euen by a drie passage as it were in the red Sea of this World then doe those things that concerne thy peace Twelue meanes of true peace First abstaine from sinne for where it raignes there is no life of Grace Sin quencheth Grace as water fire Sinne vvill kindle a fire vvithin thy soule to burne vvith secret flames for the wicked are like the raging Sea Secondly as one of Christs true Disciples subiect thy will and soule to Christ it is his promise thou shalt haue peace in him and he will send thee the Comforter Thirdly frequently confesse thy sinnes to God more balme of inward ioy thou shalt haue from the chiefe Physitian the more thou dost lay open the vlcers of thy sicke and wounded soule Fourthly vse frequent and feruent prayer shut thy Chamber-dore play not the Pharisaicall hypocrite and Christ shall enter in and say Peace be to thee as hee did to the Disciples Fiftly keepe the Lords day strictly neyther doing thine owne works and will nor Sathans nor speaking thine owne wordes nor his but Gods word and will in publique and priuate duties this brings much familiaritie vvith God and hath the answere of many hidden ioyes from his Spirit It is a spirituall rest to euery Christian as it was promised a rest to the Israelites Sixtly reade and meditate in he Word of GOD They shall haue much peace that delight in thy Law saith the Psalmist Seauenthly suffer iniuries patiently sustaine and abstaine and thou shalt feele within thine owne heart God taking thy part for Qui patitur est victor c. He that suffers ouercomes himselfe the world his enemies and is Christs friend Eightly contemne earthly vanities they deuide and distract the heart Ninthly be imployed in a Calling the idle are tossed with a multitude of foolish fancies and fond desires Tenthly be meeke so shalt thou enioy the earth with ioy Mat. 5. Eleauenthly get an humbled and a contrite heart that is the seate of Grace and throne of God Esay 57.15 Twelfthly doe righteousnesse the fruit whereof is peace and ioy These things belong to thy peace which if thou practise thy light shall shine to the darke world and thou shalt haue a lightsome Goshen in the life of Grace euen in the darkesome Aegypt of this wretched world Vse 2. Of Redargution Secondly is life so laborious are our dayes so dolorous Then these come within the compasse of a iust Redargution that are so drenched and drowned in the things of this life so besotted and bewitched with the painted beauties of this earthly Iezabel the World that they can neyther spirare nor sperare coelestia that they haue as small hopes as they vse small helps for Heauen in a better life but setting vp here their rests stinting their aimes at earth they desire as Peter vpon the Mount to build tabernacles here in this vaile below neuer caring for that building not made with hands eternall in the Heauens 2 Cor. 5.1 Alas let such know that in their aerie hopes they feede but on the winde with the Camelion they imbrace but a cloud with Ixion in stead of Iuno they touch Sodomes Apples and are deluded vvith beautifull dust they imbrace shadowes for substances and place their desires vpon such objects as are vnworthy of an immortall soule and a heauenly inspired spirit The vanitie of life with all the things in life truly discouered For I pray you what is life it selfe yea long life which they so doate vpon and long after but a most irkesome and tedious pilgrimage enuironed with infinite perils and vpon most light occasions lost or what is any thing in life worthy our liking and affections What is the body it selfe which we so pamper but coagulated dust guilded ouer in the out couering with colours and set vp with the props of proportion the slaue of the minde and prison of the soule sperma fetidum cibus vermium mans excrement wormes nutriment What is the Beautie of the body but a well coloured skinne farre inferiour to the beauties of the Sunne and Moone these heauenly bodies Besides if we could see within we should see a filthy Golgotha and rotten dung-hill What is Strength when Sampson is bound by a woman since the greatest things and
chusing his fishing Disciples in dying vpon the Crosse hee crossed the couetousnesse of it by possessing nothing not so much as Foxes and Birds in commending the godly poore Mat. 5. in dying naked vpon the Crosse hee crossed the lusts of it in his innocent and spotlesse chastitie in being borne also of a chaste Virgin so thou if thou be a right Christian after him if one of his Church despise these terrestriall things seeke for celestiall Col. 4.1.2.3 c. trample the Moone these momentanie things vnder thy feete vse the world as though thou vsed it not looke at it and the things of it as at a Lyon in a grate subiect not thy selfe to it be not the slaue of it come not within the reach of it it will teare thee and as the Panther and Hiena deale with Beasts by fawning deuoure thee looke at it therefore and like it as a Pilgrime a strange Country as a Traueller his Inne onely to lodge in it for a few dayes or nights alwayes be in readidesse with old Simeon to depart as the Israelites were ready in a trice to depart out of Aegypt loue this life so that thou wilt willingly lay it downe as thou puttest off thy garments when thou goest to bed when GOD cals thee to sleepe in thy graue Thirdly both from these premisses 3 Vse vvee may gather an vse of Instruction as also from the Text wee may ground a doctrinall obseruation concerning the nature of death comfortable to the godly to whom all things yea death it selfe happens for the best chiefely if they grone vnder the Crosse for Rom. 8. if life be so burthensome death must needes be beneficiall that vnlooseth our yoake and takes the burthen from our vveakened natures vvearyed shoulders The benefits of death to a Christian vnder the crosse Therfore death comes to the good man to the crossed Christian as Moses to the Israelites in Aegypt to deliuer him it comes to the godly as Pharaohs Daughter to Mosos fluctuate on the waters as the Arke to Noah as Obediah to the persecuted Prophets to preserue them as the Angell to Lot in Sodome as Abraham to Lot in captiuitie as Dauid to his captiue Wiues to rescue them as the Angell to Peter in Prison to set them free as the Angell to CHRIST in his Agonie as Ionathan to Dauid to comfort them in extremitie as Iosephs Chariots to old Iacob to reioyce them nay as Gods Chariot to Elias to carry them into the place of ioy as the Angels to Lazarus to carry them into Abrahams bosome What shall I say more as Ionas his Gourd to coole Ionas in his excessiue heat like Saul to those of Mount Gilead to help them in time of distresse like the yeere of Iubilie to the Bond-man like the long lookt for husband to a louing wife like newes from a farre Country like meate to the hungry and drinke to the thirstie like a messenger from GOD with this message Afflâ—xite non affliâ—am amplius I haue afflicted thee I will afflict thee no more Aug. as God said in effect to Abraham saith Augustine thou hast had tentationem fidei the tryall of thy Faith now receiue benedictionem pro fide a blessing for thy Faith blessing vs as the Angell did Iacob after we haue wrastled with the worlds woes Therefore the godly dead as the Latine beares it as is well obserued are not so much said to be dead as deliuered as remoued as redeemed from the worlds warfare Mortui id est emeriti quia rude donati absoluti à militia Therefore Plutarch cals death Malorum remedium portus humanis calamitatibus euils relieuer and calamities calmer vitae ianua saith Bernard perpetua securitatis ingressus the gate of life and ingresse to a sempiternall securitie the onely Physitian that askes no fees not so much as thankes and yet cures all cares inward all diseases outward better then Homers Moli then the Balme of Gilead or that marueilous Linguists Mithridate yea it cures all Dat cunctis legem recipit cum paupere Regem De conso ad Apol. It spareth none and yet befriends euen Kings And cures the cares of poore meane vnderlings And therefore God oft-times as our Prouerbe is takes them away soonest whom hee loues best as many Parents know that oft-times lose their Iosephs euen that child whom by the appearance of graces in them God and they loue the best the rest being left them whom they doe not so deseruedly loue Hence it is that when there were but foure in the world Adam Eue Caine Abel God tooke away Abel the best of them for hee permitted his death though Caine gaue the stroke and hee suffered the worst of them to liue still saith Ambrose as the greatest blessing to the one Lib. de Cain Abel and for a continuated plague and punishment to the other Yea Christ himselfe the spirituall Abel whose bloud speakes better things for vs then Abels was cut downe like a flower in the prime of his yeeres at the age of three and thirtie in the midst of his age which hee might haue liued by nature though hee was beloued of his Father aboue all creatures Angels and Men. Lazarus was not a little loued of Christ as the Iewes noted Iohn 11. in his resuscitation yet hee dyed young and though hee wept when hee raised him vp againe to shew his power hee wept saith Grauatensis because hee was reduced and brought backe againe to the miseries of life Hence it is not altogether a Fiction in Herodotus if his Workes as they are * By Mr. Stephens in his World of wonders defended are no Fables that when the Father of Leobis and Biton intreated the Gods for the greatest blessing vpon these his two Sonnes in the morning they were found both dead in their beds The like Boone was graunted to Trophomius and Agamedes that built the Delphicke Temple to Apollo the Morrall at least of all which and such like is this that to many a speedy death is better then a prolonged miserable life nay that wee neuer beginne truely to liue till wee dye Aug. de ciu Dei lib. 14. c. 25 Iustus non viuit c. The iust man neuer liues as hee would till he come to that place where he cannot dye Therefore let the Meditation of these things comfort vs in death and encourage vs against the terrors and feare of death I confesse as wee haue already inlarged another poynt that death is fearefull to all flesh both man and beast Exhortat much more to a wicked man stout stomacks haue beene agast and turned crauens at his griefly face euen as all the Troopes of Israell were affrighted when they saw Pharaoh behinde them and the red Sea before them the two lawes of death ready to swallow them And surely euen a resolued Christian cannot free his soule from reluctation when hee lookes onely at the corruption of the
in the holy Citie when Christ rose and ascended vp to heauen with him Serm. de Passione as Augustine thinkes are all Praeludia Resurrectionis types and figures of our resurrection Illustrations from nature that our bodies shall rise Ninthly we haue many resemblances both in the great Booke of Nature and the little Booke of Grace in the word and in the world Isaacks suruiuing in sacrificing whom Abraham receiued in a figure Heb. 11.19 Aarons dry Rod that budded and blossomed Numb 17.8 Ezekiels dry bones that came together bone to bone flesh to flesh Ezek. 37.8.9.10 Ionas deliuery out of the Whales belly are instances in the Word In Nature the Summer liuing of Trees 1 Cor. 15 36 37.38 Hearbs Plants c. yea of Corne it selfe in their seeming Winters death when their sap is in the roote these beasts as some Beares and Mice c. which sleepe all Winter and seeme to reuiue in the Spring Swallowes Bats Flyes Gnats c. which by the Sunnes heate seeme to reuiue out of their cold sowne the Arabian Phoenix Pompon Mela de situ orbis lib. 3. c. 9. which by her selfe-burning preserues the indiuiduum of her kinde the Sea-Vrchin that rejoynes after her rending in pieces after she tastes the salt water Serpents that are renued by casting their old skinnes the Sea-Lobsters by casting their old shels the Eagle by casting her old bill Mechanicall men that renue many things that are old Image-makers that make againe their brassie pictures by marring them Bell founders that mend their mettall-worke by melting the Silke-worme See the Book writ of the Silke worme that liues in the preseruation of her kinde by inclosing her selfe in her Clue and dying nay man himselfe that in his generation receiues life into his flesh bones sinewes and vitall powers from a little liquid seede that in his preseruation oft liues againe out of sownes and trances seemingly depriued of breath and life that in his augmentation eating and by naturall heate concocting and digesting the dead flesh of Goates Sheepe and Bullockes makes them his owne liuing flesh All these speake vnto my vnderstanding and confirme my Faith that though Death swallow vs that are now liuing as the Whale did Ionas binde vs as the Philistines did Sampson lay vs in our sepulchers and roule a great stone vpon vs as the Iewes did vpon Christ yet we shall come to shore againe breake these bonds as the bird the snare and we shall be deliuered vve shall flourish like Noahs Oliue tree after wee haue beene vnder the water yea these bodyes of ours subiect to diseases crushed crazed bruized distempered payned the head with Megrim the lungs with suffocations the ioynts with Gouts the stronger parts themselues with shrinking in of the sinewes Origen periarct lib. 3. these bodyes which haue borne the burthen of the day shall once with the Angels sing Haleluiah these bodies of ours I say shall rise besides these mentioned wee haue many grounds of it as first the will of God that will haue it so Iohn 6.39.40 Secondly the oath of God that it must needes be so Heb. 6.13 Thirdly we haue double Hostage for it 1 the soules of the Saints lodgers vnder the Altar Reu. 6.9.10.11 2. Their bodies lodgers in the graues as our pledges till all things be restored when they and wee shall be perfected together Heb. 11.40 Fourthly the pawne of the Spirit within vs Rom. 8.11 All vvhich are so many nayles in the Sanctuary to fasten our hope Neyther shall wee onely rise but rise the same bodies for substance though altered for qualitie to our further perfection Wee shall come againe I say the same bodies in which wee haue departed hence the same bones bloud arteries skinne flesh veynes sinewes parts members Iob 19.25 Howeuer I cannot say in the same age for there shall be neyther childe nor old man saith the Prophet that is Esa 65.20 neyther weakenesse of youth nor infirmitie of age but all shall be flourishing and perfect like Adam and Eue in their Creation some say from Ephes 4.13 The consideration of our returne after our departure Vse Of Consolation and of our resuscitation at the generall Resurrection for before that time none are or shall be glorified in their bodyes neyther the Virgin Mary whose Assumption is but a fiction nor Enoch nor Elias nor the body of Lazarus nor of those that rose vvith CHRIST Mat. 27.52 In this Sermon called The Christians Watch. as Mr. Leigh proues pithily against all Papists It is a matter of singular comfort it is the Anchor of our hope the life of our Religion vvherein it differs from Paganisme and Turcisme the hand that holds vp our drooping soules in the Agonies of death Fiducia Christianorum The Christians comfort in the Resurrection resurrectio mortuorum saith Tertullian This made the auncient Martyres goe to the stake and burning place as wee goe to our beds this is that redemption of our bodies vvhich Paul mentions Rom. 8.23 the time of our refreshing which Peter magnifies Acts 3.19 the time of our Iubilie and reioycing vyhich Esay fore-sees in the Spirit and exulteth Esay 26.19 vvhen the hungry shall be satisfied Mat. 5.6 when mourners shall be comforted Mat. 5.4 when there shall be no more griefe nor sorrow nor paine when there shall be a yeere of Iubilie an end of our iourney an accomplishing of our warrefare a cessation from labour a wiping away of teares Reu. 17. verse 17. Chap. 21.4 a putting off this mortall and a putting on of this immortall 1 Cor. 15.42 A change of our vile bodies that they may be like his glorious body Phil. 3.22 Oh be glad of this yee Saints reioyce and sing euen as the little Birds are glad when Winter casts off her rugged mantle and Summer brings his flowrie Spring as Beggars vvould be glad to put off their ragges and be clad with Regall Robes Let these comfort themselues in hope of this change and renouation whose bodies are subiected to infirmities weaknesses and maladies De ciu dei lib. 22. c. 20 for then it shall cast away neuer to resume all infirmities impurities deformities tardities saith Augustine Asa shall not be gouty nor Moses stammer nor Mephibosheth lame c. let Cripples Lazars Beggars Bedlams lame Souldiers Hospitall men Spitlers and all other impotent distressed diseased persons apprehend this comfort being conuerted Christians and beleeuers Let all weake and wearyed wights vse this Meditation of the Resurrection as Iacobs staffe to rest and relye on in their passage ouer this worlds Iordan as the clifts of the rockes to the Doues and the stonie rockes to the Conies to shelter them from the feare of death the hunting Nimrod of the world for here is Medicamentum vulneris c. a precious Cordiall in all thy crosses whether publique or priuate of body or minde nay Aqua vitae to reuiue thee when thou art dead sicke or sicke
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
their pale faces trembling ioynts deiected lookes as was seene in Baltazzar and Felix Dan. 5.6 Acts 24.25 their consciences like Magistrates commanding them to execute themselues shewes they are more then mortall Sixtly the effects of the soule in numbring diuiding discussing discoursing remembring affecting knowledge desire of blessednesse respect to glory c. shew it immortall Seauenthly if the Soule were not immortall man should not resemble GOD neyther in Creation or Regeneration haue any part or participation of the Image of God or any reuelations from God or communications with the Spirit of God and our spirit Eightly else there should be no difference betwixt vs and Beasts whose soules are in their bloud Gen. 9.4.6 Ninthly else there should be no vse of Iudgement of the day of doome or of Christs second comming Tenthly else were the godly of all men most miserable if their hope were onely in this life 1 Cor. 15.19 the Sonnes of Belial whose portion is oft-greater in this world then the Lords owne Saints as Dauid Iob Ieremie in their times haue complained should else be in better case then they But since the Sunne of this truth shines clearely in the Scriptures why should I giue any moe Reasons which are infinite both in Philosophy and Diuinitie so adding light to the Sunne and water to the Sea First is not the argument that our Sauiour Christ vsed against the Sadduces from Exod. 3.6 authentique against Atheisme God is the God of Abraham Isaack and Iacob therefore the soules of Abraham Isaack and Iacob are liuing stil though they be dead themselues Secondly was not Enoch translated that he should not see death Gen. 5.24 Heb. 11.17 then Enochs soule still liues Thirdly had not Daniels prayer beene an ignorant and friuolous wish as some note praying for Nabuchadnezzar D. Willet his Hexaplae in Danielem Oh King liue for euer Dan. 2.4 If the life of his soule had not beene the obiect of his wish Fourthly doth not Elias pray that the soule of his Hostesse Childe may returne againe into him therefore it was not dead and extinct it is no matter where it was it is as absurd to say that it was in Limbo puerorum as Papists doe as that the soule of Lazarus and Lairus Daughter was in Purgatorie suppose it were in heauen Mat. 17. it was liuing where euer it was euen as the soules of Moses and Elias were liuing and gaue motion to their bodies being vpon the Mount with Christ Fiftly Christ promiseth Paradise to the penitent Theefe Luke 23. the very day of his dissolution of which hee had liuery and seasure and present possession in his liuing soule for his dead body hung all that day vpon the Crosse Sixtly Lazarus dying was carryed into Abrahams bosome what was carryed his Soule Luke 16.22 as the wicked Angels fetcht the soule of the secure Churle to Hell Luke 12. verse 20. Seauenthly Iohn saw the soules of those vnder the Altar that were killed for the Word of Christ Reu. 5.6.9 All which with infinite moe being so many Arrowes shot against Atheisme doe euince that the soule is immortall and that the spirits of the iust here with old Simeons after their departure from the body returne to God that gaue them Eccles 12.7 A truth that the very Heathen saw by the light of Nature as appeares by their Writings by Antiochus his Epistle to Lisius wherein hee thinkes his dead Father translated to the Gods 2 Mach. 11. ver 23. Plato in his Timeo Tully in his Diuinations and in his Booke of the sleepe of Saeipio Pithagoras and the Pithagoreans Thales Milesius Hermes Euripides in his Tragedies Plutarch in his Consolatory Epistles Seneca in his Booke of immature death yea the Poets in their fictions of the Elizean fields and the like ayme all at this more like Christians at least Christian Philosophers and Poets that the Heauens are aeterna animarū domicilia the eternall mansions of good soules departed Vse 5. Of Consolation Chris What death is to the godly lib. 2. de morte Let vs beleeue this by the light of the Word which they saw by the poore sparke of Nature and let the thought of it still encourage thee which is the Naile that I driue at in all this discourse to looke Death boldly in the face since to the godly it is but Titulus sine re a bare title without any subsisting a bare name a blancke without a Seale good saith Bernard to the good in regard of rest better in regard of securitie best of all as the way to life and immortalitie being as Ambrose cals it alledged by Pontanus the birth day of thy eternitie the repayrer of thy lifes ruines not abolishing but establishing thy best being Therefore Summum nec metuas diem c. Feare not thy last fate rather desire it with Paul because it is but thy dissolution be thankfull for it with Simeon because it is but thy departure waite for it with Iob because it is thy changing then feare it or fret at it with the naturall and morrall men of the world For why should that eyther feare thee or fret thee that cannot hurt the best the greatest part of thee If the gold be saued who regards the losse of a rotten purse If the Pearles within be preserued who cares for the breaking of an old chest If the costly Marchandize and loading of the ship be safe what Marchant respects the ruines of a rotten Barge If the liuing soules be not indangered nor the best of the stuffe endammaged wee care not so much for the burning of an old house wee respect not the losse of the Cradle if the childe be safe the mangling of the cloaths if the body be vnwounded Now that which the Gold is to the Purse the Pearles to the Chest the Wares to the Ship the good Wines to the Caske the Honie to the Hiue the Housholder to the House the Childe to the Cradle the Body to the Garments that is the Soule to the Body as much more eminent and excellent as the thing contained exceedes the continent If death doe fetter the Body and free the Soule where is the losse what is the crosse Secondly Vse 3. Of Redargution is the Soule immortall and the Body mortall then execrable is the folly of the multitude and lamentable is the dotage of all sorts from the highest to the lowest that spend misspend their yeeres dayes strength vvit vvealth and all their Tallents in pleasing contenting satisfying and fulfilling the desires of the flesh with the affections and lusts thereof in decking adorning feeding and pampering this sluggish Asse this rotten Carrion the body which perhaps shall take vp his Inne in the earth to morrow and be meate for wormes in the meane space neglecting and not regarding the soule which is to liue for euer Oh how many millions of men and women to euen amongst common Christians may be arraigned accused and conuicted of this folly and
these and these particulars before their deaths Thirdly the godly expresse the hidden ioy The last words of holy men are holy and inward peace which they finde within their soules by their seasoned and sanctified words of grace which they breathe out as a sweet Perfume from holy hearts to the refreshing of others vpon their sicke beds with which they vsually winde vp the thread of their life words so good so gracious that they are worthy to be writ in Letters of Gold and for euer to be remembred as they are recorded in the sacred Cannon and collected by holy men from the Saints of latter times For example vvhat a sweet gratulatory speech is this of Simeons in his farewell to the world Lord now lettest thou thy Seruant depart in peace c. Euery word hauing his waight and Emphasis Ponder the last Sermons that Moses and Ioshuah and Samuâ—l these faithfull Seruants of the Lord made immediately before their deaths vnto the Israelites Gods chosen people how zealously they perswade to the seruice of the true God disswade from Idolatrie and false Gods enumerate Gods speciall mercies exhort to obedience dehort from rebellion against God and their Superiours proclaime the promises to the obedient pronounce mercies to allure denounce iudgements to terrifie the disobedient blessing GOD by gratulatory Songs for his benefits and blessing the people in their Tribes Deut. 32. ch 33. Iosh 12. 1 Sam. 12. and a man shall see the peace they had in their hearts by the grace of their lips The last words of Iacob were blessings and prophecies Of Ioseph were admonitions and cautions the one to his Sonnes the other to his Brethren See 1 Sam. 22. 23.1 Gen. 49. Gen. 50. The last words of Dauid were his charge to Salomon his Son concerning Gods worship and the gouernement of his Kingdome 1 Kings 2. vers 3.4.5.6 c. The last words of Steuen the first Martyr after CHRIST were prayers for his Persecutors Lord lay not this sinne to their charge Acts 7.60 Last words reuealed of the Theefe on the Crosse Gregorie that bonus Latro good Theefe that so happily stole Paradise were Lord remember mee when thou commest into thy Kingdome Luke 23. The seauen last words that Christ spoke vpon the Crosse to the Daughters of Ierusalem to his virgin Mother to his beloued Disciple Iohn to God his Father De Passione to the penitent Theefe as recorded by the Euangelists explained by Ferus Nabumius and Gueuarra these and all these of holy men in the sacred Cannon Mons Caluariae and of Christ himselfe as one speakes of Cyprians Epistles referunt pectus ardore plenum shew their deaths were full of peace as their liues were full of grace If I should instance in all the rest of this kinde and set downe at large What speeches the Saints haue vttered in their deaths the gracious words like Apples of Gold in Pictures of Siluer that haue proceeded out of the mouthes of Saints euen when they lay vpon their sicke couches drawing their last breath testifying their faith in Christ their hope of Heauen their zeale for Gods glory their sorrow for sinne their sealed pardon Or when they were to be martyred and sacrificed by fire as they are collected and recorded by Ecclesiasticall Authors Eusebius Nicephorus Apotheg morientium the tripartite History the Centuries Mr. Foxe his Martyrologie Grineus Mr. Perkins and others to whom I referre you It would easily appeare that where the Premisses are Grace in Life the Conclusion will be Peace in Death Let vs chew the cudde in the Meditation of some particulars How to dye well Euseb lib. 3. cap. 30. Idem lib 4 c. 15. The last words of Peter in his crucifying death were thus to his wife O Coniux memento Domini Oh Wife remember the Lord Iesus Of Polycarpus were prayses and prayers Of Cyprian Salus mea virtus mea Christus Dominus Christ the Lord is my strength and my saluation Of Ambrose Nec pudet viuere nec piget mori c. I neyther am ashamed to liue nor grudge to dye because I haue a good Iesus both in life and death Of Augustine Paulin. in eius vita It is no great matter that wood and stones fall and ruine or that mortall men dye vsing that sentence of Dauids Psalmes which also Mauritius the Emperour vsed Possidon in eius vita Oswaldus Miconius de Zwinglio anno 1536. when hee was slaine by Phocas his Centurion Iust is the Lord and righteous is his iudgement Zwinglius thus when hee was wounded in the wars mortally Well goe to they may kill my body my soule they cannot Erasmus dying in the house of Ierome Strobenius breathed out his soule crying thus Chare Deus c. Deare God oh God my mercy deliuer me make an end oh Christ and saue mee Peter Martyr saith Simler and Bullinger that were present at his departure confessed his faith acknowledged Christ his Sauiour expounded and applyed Scriptures exhorted his Brethren and in his death was wholy diuine Obijt anâ— Christi 1564. So was Oecolampadâ—â— that burning Lampe in Gods house who supplyed with the oyle of grace gaue a wondrous light euen in his death as appeares by Grineus his Epistles to Fabritius Capito and others Luthers death resounds ioyfull prayses for Gods reuelation of the truth vnto him and victory ouer the Romish Antichrist Caluin as Beza reports that heard him with Dauids heart dyes not speaking but sighing out Dauids Psalmes * See a little Book from the Martirologie gathered called The deaths of holy Martyres Ridley Latimer Hooper Saunders with many moe constant Professors dyed desirous of the fire saluting the Stake professing their Faith confirming their Brethren and calling vpon God If I should ascend a little higher How great men haue liued and dyed good men and looke into the sicke Couches of Emperours Kings Queenes Dukes Earles Nobles which like those Boreans Acts 17. were truely noble indeed I should occasion you to magnifie Gods mercies in calling some great ones vvho by their workes and words as liuing so dying testified that their Graces did equalize their Greatnesse I might instance in Charles the fift in Theodosius the great in Maximilian the second in Stephen King of Poland in Fredericks the third Prince Elector in Ferdinand in Queene Anne Bullen in Ioahn Gray the Duke of Suffolks Daughter with diuers of others To omit the last words of Chrysostome dying in his exile of deuout Bernard of Ignatius the Martyr of these Belgicke Lights Phillip Melancthon Tremellius Musculus c. with maâ—y moe some whereof thankefully recording the benefits they had receiued from God in life spirituall and temporall some pouring out their soules for the good of the Church which they haue bequeathed vnto Christ some discoursing of the vanities of this life of the fruits of sinne of the miseries of man some reioycing in the Spirit for the mitigation
that haue liued well eyther of Impietie or Hypocrisie by their deaths Let vs looke into their former courses of life and conuersation let vs iudge charitably and Christianly as wee would be iudged in the like case Obiect 5. But Gods Saints are at their deaths most of all molested assaulted and tempted by Sathan some in one nature some in another as was the good Mr. Knoxe and M riâ— Katherin Stubbs and others How then can they dye in peace Answ Many of the godly God tying and chaining vp Sathan dye as here old Simeon and others before recited as a Torch or Fire-brand without sense of paine or tryals Esa 57. vers 1.2 Secondly Exercentur in praelio vt maiori remunerantur praemio they are exercised in the last combat that they may receiue the more ioyfull Crowne of conquest Thirdly by Faith Prayer and Gods Word they resist Sathan as Christ did Mat. 4.4.7 and hee like a Crocodile pursued flyes away Iames 4.7 1 Pet. 5.9 for the godly in that houre laying holde vpon the promises flying vnto Christ hee mannaging their cause the holy Spirit assisting vvhen Sathan lookes for the greatest victory hee receiues the greatest foyle Obiect 6. But some that goe in the rancke of the godly haue dyed of the Plague and Pestilence Numb 25. 2 Sam. 24. which hath beene vsually sent as a iudgement for the sinnes of disobedience vncleannesse diffidence c. vpon the Israelites and others from which the godly are promised to be preserued Psal 9.10 How then die such in peace that die of the plague Answ First that promise of preseruation from the Plague in the Psalmist is to be vnderstood of those Iewes that in Dauids time were vntouched with it Secondly then the Plague came by Gods immediate hand now by meanes Thirdly the godly are preserued from it as it is a curse but not as it is a fatherly correction for doe wee not thinke that many Christians in Corinth died of the Plague 1 Cor. 11.30.31 Vide pag. 30. 38. 45. 54. 92. 36. Hinningi Grosij In these great Plagues which Grosius hath mentioned in his Tragicall Histories which haue swept away whole Countries with these that haue raged in particular Cities as in Venice in Florence the yeere of our Lord. 400. in which thirtie thousand or in Constantinople when Leo Isaurus ruled wherein there dyed three hundred thousand Citizens as both Volateran and Aegnatius testifie shall wee say that none of these dyed the Seruants of God Shall wee censure Alphonsus the â—leauenth King of Spaine that good Lodouicke with his Sonne Iohn many zealous Diuines as Beza and others for bad men because they haue dyed of the Plague Suppose it be an accursed death did not Christ the penitent Theefe Peter and Paul which were crucified by Nero with their heads downewards dye an accursed death euen the death of the Grosse Fourthly besides is it not Gods visitation like other diseases Fiftly is it not oft-times sent Lib. de Mortalitate as Cyprian well notes as well for the sinnes of those that liue as of those that dye as appeares in the Plague sent vpon Dauids Sheepe when he the Shepheard sinned in numbring of them Sixtly is it not a disease though sharpe yet short and more tollerable then the Stone Dropsie Gout Palsie or the French disease Seauenthly did not Dauid desire this kinde of death rather then eyther Famine or Warre Eightly nay haue not Gods Saints as namely Iob for many moneths together beene troubled with a more grieuous maladie Ninthly is not God very mercifull to many that dye of the Plague that haue their senses and memories till the last houre are not those blew spots which appeare Gods tokens as they are called fore-warning them that haue them as God did Ezâ—kias to prepare themselues for they must dye Lastly is their any death much lesse this can hinder the soule after her departing from Gods present and immediate fellowship or the body from a glorious Resurrection and what if none visit the afflicted in this sort the fewer that gaze on them the fitter they are to looke vp to God And what if they dye and vvant solemne buriall what preiudice is that to the bodies resurrection or soules saluation Obiect 7. But some of the godly dye of Famine as did Lazarus from which God promiseth to preserue them Psal 34. Answ First it is vncertaine whether Lazarus dyed for want of food or the violence of his disease Secondly this death is rare and seldome fals out God prouiding for his as hee did for Iacob and Elias euen in Famine but if this happen God armes his with patience and strengthens them with the assured hope of life eternall as hee did the persecuted Hebrewes who were exposed to nakednesse and hunger Heb. 11.38 Thirdly the Promise is conditionall as all others are that concerne these outward things which fall alike to all Eccles 9. Fourthly some vnderstand the place in the Psalmist concerning the soules of Gods Saints which are fed with the hidden and precious Manna of the Word to life eternall Iohn 6. Apoc. 2.17 Obiect 8. But some are slaine by their enemies these dye not in peace Ans Yes for no death can seperate Gods Children from his loue Rom 8.38 Secondly though they kill the body as Cain did Abels the Philistines Ionathans yâ—t as Zwinglius said in the like case as you haue heard they cannot kill the soule Thirdly it is a priuiledge if they dye in Gods cause and procures them a greater increase of glory Apoc. 14.13 Mat. 5.8 Obiect 9. Lastly it is obiected that some of the godly as Sampson and Rasis haue killed themselues others haue done the like in our dayes How haue these dyed in peace Ans For Rasis it was a weakenesse in him Vide Polani Synâ— de inter Scrip. Lelius de expresso dei verbo if hee were a good man or a wickednesse if he were not For Sampson what hee did was typicall as he prefigured Christs death that ouercame dying Secondly it was by a speciall instinct and motion of Gods Spirit inimitable no more then Abrahams sacrificing his Sonne for those which our experience instanceth in I confesse it is a ticklish point and the knot is hard to be loosed I know that Saul Achitophel and Iudas that killed themselues are noted in the Scripture for reprobates And it seemes that those which doe this inhumane deede doe not for the instant thinke of hell torments yet vvhat then God neuer forsakes his chosen Secondly his mercy is bottomlesse from the Ocean of which mercy hee may distill some drop of grace at the last point of time Thirdly this act is done commonly in some Frenzie or predominant Melancholy when they are not themselues Fourthly Sathan is a wilie Serpent that obserues his aduantages and the Lord knowing his malice and wickednesse and mans frailtie and weakenesse punisheth this sinne as he did the first sinne Adams sin in Paradise wherein
this Serpent vvas chiefe actor more in Sathan the agent then in man the patient Fiftly many Selfe-murtherers liue after the selfe inflicted fatall stroke and repent ere they dye Let vs iudge the best of them and pray to GOD to giue vs grace neuer to yeeld to the like temptations Amen And now these Doubts discussed these Obiections remoued we come to the Vses The first is this Vse 1. Of Instruction is it so that the Seruants of the Lord doe dye in peace wee must then if wee meane to dye well as the Lord shall inable vs learne to liue well Hee that would die well must liue well If wee will dye in peace wee must liue the life of grace for it is not tam vetus quam verum so prouerbiall as true Qualis vita finis ita as is the life so is the death Instance in all particulars in the Scripture from the first line in Genesis to the last Letter of the Reuelation and wee shall neuer see otherwayes excepting one example of the Theefe vpon the Crosse which is particular miraculous vpon a speciall occasion to magnifie the effect of Christs bloud and the power of his Passion to eternize his mercy that gaue life euen at his death and to shew and demonstrate his Deitie that at the lowest ebbe of his crucified Humanitie was able to saue a soule to strengthen the Disciples and allure the vnbeleeuing Gentiles I say excepting him which is an extraordinary example and not to be propounded as a president by any presumptuous soule wee shall not finde any one that liued ill and dyed well but that had the Prologue of their euill life shut vp with the Tragedie of a damned death Gen. 4. Looke vpon Cain the murtherer that desperate Runne-a-gate Gen. 7. Gen. 4.24 Gen. 38.8 on the licentious Worldlings on Lamech the seauentie times auenged Polygamist on polluted Onan and wicked Err on vncleane Sodome Those that haue liued wickedly died wretchedly with her Sister Gomorrha Gen. 19 2â— on rebelling Israel hard-hearted Pharaoh obdurate superstitious and irreligious Aegypt Exod. 6.7.8 ch 14. on disobedient Saul 1 Sam. 15. on lving Iesuitically aequiuocating Gehezi Examples 2 Kings 5. on theeuish Achan treacherous Achitophel traiterous Iudas adulterous and murtherous Herod bloudy Ioab couetous Ahab persecuting Iezabel deluding Ananias deceiuing Saphira cruell Antiochus proud Hâ—mman vsurping Athalia rebelling Absolon with millions moe looke at their liues obserue their deaths peruse their Stories paralell their doings with their sufferings and tell mee if they haue not sealed vp and concluded sensuall and sinfull liues with cursed deaths Amos 6.2 nay as the Prophet saith Goe yee to Calneh and see and from thence goe you to Hamath the great then goe to Gath of the Philistines looke vpon Iâ—ppa behold Tharsus wonder at Niniuie the pride of Assur Esay 13.19 gaze vpon Babilon the beautie of all the Chaldees honour And as you passe by cast your eye vpon Ierusalem that virgin Daughter Sion And if you please reflexe vpon proud Troy renowned Carthage famous Constantinople learned Athens rich Thebes warrelike Numantia populous Samaria ancient Rome old Antwerpe and when you haue viewed them all in the Map of your retyred Meditations tell these renowned places these wonders of the vvorld that sinne hath sackt them that pride hath beene their period that their faults haue caused their fals that they haue beene miserable because vnmindfull of God and of themselues that they with their inhabitants because they haue wanted grace haue wanted peace But if these be to generall for thy application descend into particulars The fearefull ends of Heretiques and Persecuters in euery age runne ouer Histories read the Tragicke parts that wicked men haue acted vpon the Stage of this world and marke their ends when Death hath struck them Non-plus Leaue all other sinnes and sinners looke on these that eyther haue broached errours Heretically or resisted or persecuted the truth obstinately and cruelly and you shall see them dying horribly you shall see blasphemous Cerinthus killed with the ruines of an house Euseb lib. 7. cap. 20. Theod. lib. 1. c. 14. as he was sitting in a Bath at Ephesus Manes the Father of the Manichees exposed to the teeth of Dogs with his skinne flaine off by the command of a Persian King Arius Sabellicus lib. 5. c. 4. that hellish patrone of the Arians Euagrius lib. 1. c. 7. voyding out his bowels with his excrements Olimpius strucke with Thunder by a three-fold Dart from Heauen for his blasphemies against the Trinitie Anno 1553. Nestorius perished in Aegypt by the rotting of that tongue of his which denyed Christs humanitie Tandemus Euseb lib. 10. c. 8. that Gygantean and profane contemner of the Word and Sacraments clouen to the braine by a sailing Priest Eus lib. 3. c. 13. Oros lib. 7 c. 11. Michael Seruetus burned at Geneua Maximinian the Tyrant smit with a sodaine plague from GOD his eyes swelling his whole body burning so dyed Cruell Domitian the next persecuter after Nero. slaine by his Wife and Seruants and buryed like a Dogge Eus lib. 9. Lucius Verus cut off by an Apoplexie the eleauenth yeere of his cruell raigne Maximinus the Thracian murthered by his Souldiers Decius drowned in a puddle Valerian King Sapors slaue after his persecutions had his skinne pluckt off his rotten carkasse Dioclesian with his Collenge butchering seauenteene thousand Christians in thirty dayes consumed miserably in his Frenzie by a lingring disease and his fellow hanged himselfe Vide Zonaram annalium lib 2. Eus lib. 8. Valeus the Arrian Emperour burned in his Inne by his pursuing enemies What neede I giue Coale-worts twice sod and set before you againe those dishes that haue beene cooked by all authenticke Ecclesiasticall Authors that are of credit concerning the miserable death of Iulian the apostate whose bloud his owne hands threw into the ayre Cent. 1. c. 12. Hist Eccles of Aurelian smit with a Thunderbolt Commodus strangled of Paulinus possessed with a Diuell after hee had martyred Martinian and Processus with diuers others in which the Antichristian Popes as they haue acted the chiefe parts in filthinesse blood-guiltinesse and superstition so if wee obserue their ends as they are recorded by Platina Onuphrius c. and their owne Writers wee shall see they haue dyed fearefully and desperately as they haue liued damnably as may be instanced in Siluester the second Alexander the sixt Heldibrand c. and others all which instances with all other examples that Iewes or Gentiles the Christian or Pagan world afford vnto vs are nothing else but comments vpon that Maxime which S. Augustine drawes from his owne experience when hee saith Nunquam memini male mortuum c. I neuer remembred any to haue dyed ill that haue liued well and hardly doth hee dye well that hath liued ill Therefore to extract another Vse from these premisses Vse 2.
Of Redargution Is it so that onely the Seruants of God the Lords Simeons dye in peace and none else then the madnesse of those men is to be mourned as Samuel mourned for Saul and their ignorance or obstinacie is to be pittied that flatter their owne soules and secure themselues they shall dye happily when they haue no care nor conscience to liue holily Faine would they with Balaam Numb 22. dye the death of the righteous but they will not liue the life of the righteous they would act Simeons part in death but they will not labour for Simeons Spirit they would dye like Iude but liue like Iudas dye like the Sonnes of God liue like the sonnes of Belial dye like Saints liue like sinners dye like Dauid but liue like Diues in chambering and wantonnesse in surfetting and drunkennesse in delights and dalliance in pleasures and pompe they would be vvith Christ on Mount Sion but they will not follow him to Mount Caluarie they will not be crucified with him nay they will not crucifie one lust nor sacrifice one sinne nor mortifie one member for the loue of Christ for the loue of their owne soules they will not plucke out their right eies cut off their right hands throw away those sinnes that are as deare to them as eyther eyes or hands for gaining of God for purchase of Paradise for conquest of a crowne nay they will rather carrie both their eyes and both their feete all their deare and darling sinnes whither Iudas carryed his Hypocrisie and Herod his Lust euen to death with them euen to the graue with them euen to Iudgement with them then cast them off as the wilde Beast hunted casts away his stones for which hee is pursued to saue their life by dying nay to saue their soules by dying to sinne Doe these men beleeue the Scripture that tels them Gal. 6.6 as they sow so they shall reape Nay doe they beleeue Experience that in euery Garden Field and Seede-plat shewes it Doe they credit the holy Oracles that if they liue after the flesh they shall dye but if they mortifie the deedes of the flesh by the Spirit they shall liue Rom. 8.13 And doe they nay dare they then goe on in sinne and thinke notwithstanding to reape saluation Are they but dead men all their life euen dead in sinne and trespasses without the quickning Spirit Ephes 2.1 ver 5. and doe they thinke to be liuing men in death Doe men vse to gather grapes of Thornes and figs of Thistleâ— they know to the contrary and thinke they that a good death will grow of a bad life An ill life is the vsuall Prologue to a Tragicall death let them neuer hope it I aske such men as Iezabel asked Iehu 2 Kings 9.31 Iehu Iehu did Zimri prosper that slew his Master I trow no. So I aske euery licentious loose sinner Did euer any sinner dye well without repenting that offended God his heauenly Master by treasonable sinning Apply all these precedent examples to thine owne soule and make them thy presidents read them ouer againe and remember them and paralell thy selfe with them Art thou a Theefe looke how Achan dyed that was a Theefe Iosh 7. Art thou a Whore-master looke how the Sodomites dyed how Er and Onan dyed Hophni and Phinees that were vncleane A Whore looke how whorish Iezabel dyed A Swearer looke how blasphemous Rabsakeh and Senacharib dyed 2 Kings 19. An Idolatrous Papist looke how the Idolatrous Israelites dyed A Drunkard looke how drunken Nabal dyed 1 Sam. 25. Art thou addicted to any other sinne looke whether those that haue runne in the same race in the same sinne haue prospered or perished haue dyed ill or well if they haue prospered follow them good lucke haue thou in thy iourney if perished as they haue then in Gods feare retyre Faciant aliena pericula cautum let their harmings be thy warnings Praemonitus praemunitus Be not more insensible then Birds and Beasts the Bird will not flye into the Net or light on the Lime-bush or runne into the Snare where shee sees another Bird flackering before her Thy Horse as thou art trauelling will not follow the tract of another horse that stickes fast before him Oh he not thou like the Horse and Mule without vnderstanding thou wouldest not follow another into a gulph a Turne-poole a pit a Quag-mire oh follow not Sinners as the Beast the Droue to the slaughter thorow the iawes of a desperate death into the pit of damnation after death that haue gone the very same vvay in the very path of that sinne vvherein thou liuest The vaine hopes of wicked men But thou thinkest perhaps to escape scot-free or that GOD will be more mercifull to thee then to them Nay that cannot be hee is the same GOD that hee was to iudge if thou beest the same soule to sinne What desert is there in thee to pleade sparing more then in them nay rather lesse Si in Ierusalem scrutinium quid faciet Babilon If hee spared not Ierusalems sinne he will not spare thee a Sodomite a Babilonian if he spared not the sinnes of the Iewes his owne people nay of Iudas his owne Disciple he will not spare thee a sinner of the Gentiles a slaue to Sathan if hee spared not Cedars great Kings hee vvill cut downe Shrubs such as thou nay thy case shall be worse then these fore-recited because thou hast had more mannuring and watering then they more Grace offered more Gospell preached now in the day of thy gracious visitation But thou hopest to recoyle and retyre out of the way of sinners Indeed backe againe by repentance is the better way to vnweaue againe as once Penelope did the webbe of thy sinnes But when will this retyring be Thou purposest in thine olde age Oh foole vvho hath giuen thee a Lease of thy life till thou beest old The rich Churle saith Soule take thine ease thou hast laid vp enough for many yeeres when hee had not one night to liue here was a short Epitomie perhaps the cases stand so with thee Pelles tot Vitulorum quot Boum To the Market comes to be solde As well the young sheepe as the olde Goe into a Golgotha a Church-yard thou shalt see as many young sculs as old little as great obserue Funerals and thou shalt see the Fathers oftner mourning for their dead Children then Children for their deceased Parents Apply to thy selfe what hath beene spoke of this point It is hard to leaue the custome of sinne But thy carnall heart saith that thou canst leaue thy sinne when thou wilst and repent and that GOD will accept thee Art thou so perswaded dost thou thinke the custome of sinne is so soone left is not Custome another Nature Can men that haue been accustomed leaue to sweare by their Faith and their Troth the Iewels that they pawne to Sathan and the World vpon euery triuiall occasion and canst thou leaue
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
hee called by his Word and the motions of his Spirit to forget them in death that would not remember him in life to harden those that would not be softned Consider with thy selfe what reason there is to the contrary is it reason that God should accept the Winter of thy life thy barren and frozen soule when thou hast offered vp the Spring Summer and Autumne of thy yeeres to Sathan that he should receiue the euening Sacrifice when Mammon or Lust hath had the morning that he should be pleased with thy lees and dregs when thou hast giuen the best wine of thy bloud to the Diuell will hee pledge Sathan in such a cup will he take the refuse and offâ—ls and leauings of Sinne It is possible hee may I doe not limit the vnbounded Ocean of his mercy but it is not probable hee will Make it thine owne case wouldest thou entertaine an old decrepit Seruant that is able to doe thee little or no seruice and giue him great wages that hath spent his youth and strength in the seruice of thine enemie I trow not Will any Generall admit of a lame Souldier past seruice that hath serued all his life against him in his enemies Campe will God admit thee into his seruice entertaine thee into his Campe receiue thee into his House reward thee in his Kingdome when thou hast spent the prime of thy yeeres in the seruice nay in the seruitude and slauery of Sathan I say as Augustine said to such a deferrer as thou Non dico saluabitur non dico damnabitur I will not say thou shalt be saued I dare not determine thou shalt be damned I leaue thee in the hands of God that hath thee as the Potter hath the Clay as the Smith his Iron as the Carpenter his Wood as the Creator his Creature to harden or soften thee to make thee a vessell of honour or dishonour to glorifie himselfe in his Mercy in thy conuersion or in his Iustice in thy confusion But thy heart tels thee and Sathan tels thy heart that thou maist repent at thy last houre Thou maist indeed if God will but to driue thee from this false holde it is not likely thou shalt repent truly and sincerely It is said Iudas repented in his death so the Word is Mat. 27. verse 3. hee had a Legall sorrow in him yet hee is called a reprobate for all that it is too true that Poenitentia sera raro vera late Repentance is seldome true Repentance It is commonly as sicke and weake as is the partie it is not voluntarie and free as that is which brings saluation 2 Cor. 7.10 but vsually constrained and extorted by the feare of hell and other Iudgements of God for crosses and afflictions and sicknesse will cause the grossest Hypocrite that euer was to stoope and buckle vnder the hand of God as did Pharaoh twise and to dissemble Faith and Repentance and euery other Grace of God as did Ahab as though they had Gods graces as fully as any of Gods Seruants whereas they are altogether destitute of them naked and blinde like the Laodiceans Reu. 3.18 And that such repenters commonly counterfeite it appeares by this demonstration True Repentance is a turning to God so the Word cals it Ioel 2.12 an auersion from sinne which is his Terminus à guo a conuersion to God Terminus ad quem so most Diuines hold it Now where is the turning from sinne in such repenters They forsake not sinne but sinne forsakes them they leaue their euill wayes because they must leaue the world they leaue sinne in action but hugge it still in affection if they had a new Lease of their liues they would beginne new sinnes Nay Si nunquam morirentum Gregorie nunquam peccare desinerent If they should neuer dye they would neuer desist from sinne as appeares in the practise of these pretended repenters for if God doe recouer them from their sicke-beds and take his hand off them doe they goe their wayes and sinne no more Iohn 5.14 Nay doe they not returne to their former bias Canis ad vomitum like Dogges to their vomit againe and Swine to their wallowing insomuch that though the world say they are mended yet Christians can see no amendement in them but they keepe their worst wine vnto the last and their end is worse then their beginning Yet for all this which hath beene said the Theefe on the Crosse stickes much on the stomackes of many Why may not they liue as ill as hee did and yet deferre their repentance till the last and be saued as hee was I haue vnloosed this knot before But to giue still further satisfaction The theefes repentance vpon the Crosse examined First it may be nay it is likely the Theefe was neuer called before that time so much as outwardly that hee neuer heard Christs Sermons before then that hee saw him which thou doest or maist doe in this light of the Gospell therefore if hee had dyed impenitently hee should haue beene more excused then thou Secondly as his example is extraordinarie so it is particular now particulars are not to be vrged for a generall practise Thirdly his example is singular wee haue no moe late repenters saued but hee We haue him indeede saith Augustine that we should not despaire if wee doe deferre and yet wee haue but onely him him and no moe in the whole Scripture that we should not presume You know his other fellow-theefe that liued as hee did dyed not as hee did but impenitently scoffingly and desperately so haue all other obdurate wicked ones dyed as we haue proued out of the Word If then Sathan and Nature perswade thee still to liue in sinne thou maist repent at last with the good Theefe and so be saued thinke that it is more probable thou shalt dye impenitently with the bad Theefe if thou continue thy courses and so be damned Thou knowest amongst many Traytors the King pardons some but for one that is pardoned an hundred are deseruedly executed were it not folly to attempt treason vpon hope of pardon because some one is pardoned amongst many but it is greater folly to liue impenitently till death because one Theefe was in that case saued when as wee haue instanced in Cain Iudas Herod c. and an hundred moe that as they liued in iniquitie dyed in impenitence and now are damned eternally Therefore to conclude Exhortat let mee heate thy heart a little and inflame thy affections to prepare speedily for thy dissolution to take time before thee it is bald behinde to worke whilst it is day ere the night of death comes harden not thy heart any longer but to day heare his voyce that cals thee as it did Samuel and Dauid to awake and to seeke his face Cry not with the Crow Cras Cras to morrow to morrow but this day with Noahs Doue come into the Arke yet Ionas cryes in the streetes Ionas 3.4 yet the
Soule take thine ease eate drinke and be merry singing to the Tabret and the Hharpe stretching themselues vpon their Iuory Couches saying like these Epicures which Tertullian blames in his Bookes of the Soule Oh Death what haue we to doe with thee trouble not thou vs and wee shall not trouble thee yea though wee haue so many Monitors euery day in all the things of Nature the Sunne setting ouer vs the graues vnder vs Mâ—numentum quasi â—â—â—ens mentem though wee see many Tombes euen in our Churches and Monuments as the word signifies to admonish vs Crosses and Sicknesses Deaths summons that tell vs Death is approching vellicat haec aures atque ait en venio yet neuerthelesse as the sight of one obiect or colour takes away the eye from beholding another the thought of the world and the lusts thereof takes away the thought of death And as Absolon carryed on his Mule whilest hee hung by the haire of the head was thrust through three times by Ioab so our soules being carryed here vpon our flesh vvhich Augustine Hugo and Luther call the Asse of the soule whilst our thoughts are climing and fixt vpon the high Tree of Honour Pleasure Preferment Death like Ioab comes and kils vs with a triple Dart that wee see not Time past present and to come neuer thinking of these darts till wee feele them no more then the fish of the hooke till it hold her yea though wee see daily wiser wealthier holier healthfuller and younger then our selues goe to their graues yet this thought still raignes vs that wee shall not dye till wee be old as Seneca notes Non patemus ad mortem c. yea Ad Mart. euen such as thinke they shall be happy after death thinke little of the day of death Lib. de gratia noâ—â— Test Tantum vim habet carnis animae dulce consortium saith Augustine such force hath that sweet consort betwixt the soule and the flesh But it is more which Tully notes that there is no man so old but hee thinkes hee may liue one yeere longer though hee vse his third foote when one of his other feete is in the graue already and this makes euen old so encline in their thoughts and desires vnto the Marriage-bed who in the course of Nature haue but a few steps into their graues yea to associate themselues with such young yoake-fellowes that if Sophocles were liuing hee would blush once againe for shame to see them and Cato should haue more matter to laugh at then to see an Asse eate Thistles in which we verifie Christs prophesie that as in the dayes of Noah wee marry and are marryed neuer thinking of death till the Floud come This makes such an invndation of sinne as delights Sathan who takes as great delight to steale away our hearts from the thought of Death as Absolon did to steale away the hearts of the people from his Father Dauid for he knowes full well that if wee should thinke of Death wee should not practise sinne hee knowes that as the Serpent when shee stops the one eare with her taile the other with the earth shee will not harken to the voice of the Charmer so the Lords Doues that are as wise as Serpents laying their eares to the earth remembring their mortalitie will not be deluded with the charmes of his temptations he knowes that his hooke bayted with riches will not be bit vpon if a man remember himselfe breuis incertique huius iteniris of this his short and vncertaine iourney hee knowes hee will not sinne that knowes after death hee shall inherit Serpents and Wormes For which cause when hee would haue vs to sinne hee hides the griesly head of Death casting the scumme and mist of some deceiuing pleasure before our eyes as they say Iuglers doe in their trickes shewing vs onely sinnes pleasure as the Panther shewes his pleasing spots to the Beasts to deceiue hiding his head that hee may deuoure vs. Therefore to conclude this Part as our Sauiour Christ said De paup amand Remember Lots Wife as Nazianzen saith to oppressors Remember Naboths Vineyard so I bid those that are terrigenae Brutigini the sonnes of the earth Remember their earth nay God wisheth thee to remember thy earth Oh that they were wise saith God of Israell and would remember the latter things Deut. 32.29 Oh that wee were wise euen in this particular oh how should vvee auoid many snares of Sathan that preuailes ouer vs euen by our securitie in this kinde And therefore Quos viuentes blanditijs decipit c. whom hee deceiues by fraud liuing Greg. in Mor. hee deuoures by force dying Oh how should wee be prepared for the second comming of CHRIST if wee had but an eye to the pale Horse and him that sits thereon Apoc. 6.8 Oh that wee had but the wisedome of the Cocke that eating his meate hath euer an eye vpwards to looke at the Eagle or the Hawke Oh that wee as wee looke downewards with the eye of Reason to the things of this life would with the eye of Faith looke vp for the comming of Christ who as hee rose like a Lion is ascended like an Eagle and will descend againe to iudge vs then should wee be fitted with the good Seruant come when he will come to entertaine our Master with ioy Mat. 24.23 But alas woe be to the secure world vvee neither thinke of Iudgement generall nor speciall after death or in death sometimes indeede wee can say wee are all mortall but ex vsu â—agis quam sensu as some pray it is a word rather of custome then feeling wee seeme to be a little more moued when wee follow a Funerall then wee weepe and waile and cry out This is the end of all flesh but as soone as wee are at home the most we doe is a carnall fruitlesse mourning for the dead wee make no spirituall vse of it to dye to any sinne in which as some compares vs wee are like to Swine who when some one in the Heard is bit with a Dogge all flocke about and gruntle but presently it is forgot they fall againe to wallowing and rooting or like little Turkies and Chickens who if the Kite or Buzzard swap and catch one all the rest with their dammes are in an vprore but instantly they fall againe to feeding so when Death that deuouring Dog that rauening Kite that preyes vpon all flesh snatcheth away any of our Friends and Neighbours wee complaine and exclaime of lifes breuitie the worlds vanitie wee mourne and pretend mortification vvee lament and seeme to repent but within few dayes all is drowned in the Leth of Obliuion wee forget Death as Nabuchadnezzar forgot his Dreame wee fall againe to our former sinfull securitie and so wee continue till vvee dye exeâ—cati insoporati impraeparati excecated insoporated vnprepared God reforme this and teach vs as Dauid prayes Psal 38. the number of our dayes and make
vs vvise to saluation Besides this Meditation which wee make a part of preparation to the attaining of this peaceable departure other duties are to be adioyned some whereof are to be performed in health some in sicknesse some in the immediate summons of Death it selfe of all which briefely in these subsequent directions First let him that will die in peace The life of Faith brings peace in Death liue by Faith Hab. 2.2 let him not content himselfe with an Historicall Faith such as the Diuels haue Iames 2.14 noâ— with a Ciuill Faith such as morrall men haue and as the Heathens haue nor with an Implicite Generall Faith See D. Mosse his Sermon of the Faith of Diuels which the Papists haue euen the Coblers Faith to beleeue as the Romish Church beleeues for alas all these kindes of Faith bring no more peace and comfort to the soule in any extremitie then cold water to a man that is in a sowne And therefore many men are deceiued which thinke they shew themselues exquisite Christians and haue enough to saluation if to their Pastor or others in their sicknesse they can repeate and render their Faith according to Gods Word and the Articles of the Creede with a renunciation of all points of Poperie of Heresies and Superstitions for alas this generall illumination this knowing Faith which onely swimmes in the braine without a particular applying Iustifying Faith which workes by Loue and brings forth the fruits of Prayer Repentance godly Sorrow for sinne Zeale Sanctification new Obedience c. neuer heates the heart nor comforts the conscience nor hath the answere of any sound peace from God Oh therefore labour for a Iustifying sauing Faith for a speciall and an applying Faith such as Paul preacht to the conuert Iaylor Acts 16.31 Phillip to the baptized Eunuch Acts 8.37 such a Faith as is commended in the auncient Patriarkes and Primitiue Worthies Hebrewes the eleauenth Chapter such as CHRIST commended in the Centurion Mat. 8.10 and the Canaanitish woman Mat. 15.28 such as Thomas had after his incredulitie calling Christ his Lord and his God Iohn 20.28 such as Paul had when hee profest that he liued euen by Faith in Iesus Christ Gal. 2.20 such as Simeon here had Oh get Christ into thy heart by Faith as this good old man had him in his Armes and in his heart and thy death shall be peaceable like his Repentance the meanes of peace with God Secondly if thou wilst die in peace repent speedily of thy fore-past and present sinnes for sinne hinders all true peace There is no peace to the wicked saith my God twise for surenesse in expresse words Esay 48. verse 22. so Chap. 57.21 Iniquitie makes a diuision and seperation from God Esay 59.2 euen in life much more in death for then the soules of the wicked goe to Hell Psal 9.16 much more in Iudgement Mat. 7.23 Where there is plaine and palpable whoredome discouered there can be no peace betwixt man and wife all sinne is whoredome and sinners are called Adulterers and Adultresses Iames 4. verse 4. they are spiritually and corporally polluted by the Flesh the World the Diuell for which cause rebellious Israel and Iudah are compared to Whores and Harlots Ier. 3. v. 8.9 c. Now if any wicked soule should aske with a desire of resolution as the two Messengers of Ieboram and as Iehoram himselfe asked Iehu Is it peace Is it peace 2 King 9.18.19 Is there peace or shall there be peace betwixt God and my soule I resolue him roughly from God as Iehu did Iehoram verse 22. What peace What hast thou to doe with peace since thou wantest Grace the inseparable companion of Peace 2 Tim. 1.2 What hast thou to doe with peace whilst the whoredomes of thy Mother Iezabel and her witchcrafts are great in number whilst the pollutions of that whorish Iezabel thy vncleane soule are daily increased whilst thy Treasons and Rebellions against thy God which as Samuel tels Saul are like the sinne of witchcraft 1 Sam. 15.23 are with an obdurate and obstinate heart continued Was there any peace to Absolon though a Sonne when hee was a Traytor against his Father Can there be any to thee not a Sonne of God but a slaue of Sathan rebelling against the Father of Spirits Had Zimri peace saith Iezabel to Iehu that slew his Master 2 Kings 9.31 Zimri was a Traytor and slew Elab as hee was drinking till hee was drunke in the house of Arza his Steward an vsuall end for drunkards 1 Kings 16.9.10 Iezabel argues well Can Traitors haue peace looke to it Iehu thou art a Traytor against Ahab sure Traytors seldome or neuer dye in peace Witnesse Absolon Sheba Adoniah our English Traytors Romanized Semenaries treacherous Conspirators Lopus Squire Tâ—â—chburne Babington Parry c. our late Powder-plotting Pioners the French Rauillack millions moe which being like Ioab men of bloud haue come to their ends as is said of Tyrants cum caede sanguine with bloud and slaughter Oh then how canst thou a worme of the earth a wretched man because a vvicked man liuing in treasonable sinnes with a heart as hard as the neather-Milstone rebelling against so great so glorious so potent so powerfull a God once hope that euer thy gray haires shall come to the graue in peace or that thy soule after her flitting shall rest in Abrahams bosome the place of peace Can a man haue peace in Rome and be opposed against the Pope the vsurping Herod that supposed earthly God as his flattering Parasites call him oh then canst thou dust and ashes be opposed on earth against the mightie Iehouah the God of heauen Christ that opened the eyes of the blinde open thine eyes to see and thy heart to beleeue as hee did Lydia's Acts 16.14 and giue thee at last a resolution to breake off thy sinnes by repentance Dan. 4.84 the enemies of thy peace least God breake thee like a Potters vessell and teare thee in pieces whilst there is none to deliuer thee Psal 50.22 Oh sue for pardon for thy sinnes seeke for peace to him which is the Prince of peace Esay 9.6 seeke for peace by him and his merits which was ordained to be thy peace and to worke thy reconciliation Col. 1.20 so thou shalt shut vp the last period of thy life vvith inward peace and goe to keepe an eternall Sabbath with him that is the God of peace Thirdly that thou maist die peaceably invre thy selfe to dye daily and that after this manner First euery day mortifie some sinne nip some Serpent in the head crucifie euery day some corruption set vpon thy lesser sinnes and so get ground of thy greater sinnes Three wayes how to dye daily as in particular leaue thy dangerous and damnable custome of swearing and blaspheming by these degrees first breake off thy Ciuill Oathes First dye to sinne as in swearing by thy Faith Troth Christendome c. Secondly then set vpon thy
euer you are Ministers or Lay-men keepe a good conscience I intreate you with God and with man in all your wayes and walkings in your courses callings functions and tradings that in your deaths you may shew your selues the Lords Sheepe the Lords Swannes like Simeon not the Diuels Swine and Hels Hiaena's Now thou art to be directed in some dueties in thy sicknesse the probable summoner of thy death for though God onely know when death is nearest he hauing as the keyes of the heauens and the keyes of the heart so the keyes of the earth and of the graue of life and of death 1 Sam. 2.6 yet it is probable that life is nearest expiring when sickenes is approaching as the wals are nearest ruine when the Cannon is laid to batter them Now these Directions I referre to these three heads First respect God secondly thy selfe thirdly others In respect of God first renue thy former repentance seeke earnestly to be reconciled to God in CHIRST get more assurance of the Mercy Fauour and Loue of God towards thee gather together all thy spirituall forces striue and wrastle couragiously against Diffidence Distrust Infidelitie and Despayre like an actiue runner shew some brunts as it were of inward strength euen when thou seest the Goale and art nearest the end of thy race Now for strengthening thy Faith and renuing thy Repentance the better take this course First when Sickenesse or Infirmitie ceazeth on thee consider that it ariseth not from 1. Chance 2. Fortune 3. Rawnesse of Weather 4. Ill Ayre 5. Bad Dyet 6. Catching of cold or the like which are eyther no causes at all or else onely secondarie but by an immediate prouidence Secondly search out the cause for which God afflicts thee and thou shalt by the light of the word and of thine owne conscience find that the cause is thy sin other causes there may be as CHRIST shewes in the case of the blinde man who neyther sinned nor his Parents Iohn 9.2 As 1. tryall of Faith 2. of Patience as in Iobs case 3. exciting to Prayer and Repentance as in Ezekias case Esay 38.1 4. to preuent sinne to which Nature and corruption inclines 5. the Humiliation of pride 6. manifestation of the workes of God oft cause the Lord to visit euen his owne sonnes with sicknesses and diuers diseases but in Gods reuealed will sinne is the ordinary cause as appeares Deut. 28.21 Leut 26. c. Sixe causes of sickenes besides our sinnes Sinne caused the Aegyptians Botches Exod. 9.10 the Philistines Emerods 1 Sam. 5.6 the Widdow of Sarepta's Sonnes sickenesse 1 King 17.18 and therefore when CHRIST cured the bodies of his Patients hee first remits the sinnes of their soules so remoues the cause Mat. 9.2 Iohn 5.14 as in the blinde man and the sicke of the Palsie Fiue duties to be done in sicknes Thirdly when thou hast felt thine owne pulse and laid the finger on the right cause which is sinne then by examination of thine owne hart find out what speciall sin causeth thy present scourge oh search thy selfe thorowly Zeph. 2.1 examine thy soule narrowly Psal 4.4 Play the selfe Constable make priuie search in euery roome within the house of thy heart for thy secret sinnes as for priuie Traytors Fourthly when thou hast found them out confesse them bring them to the strict barre of Gods Iustice arraigne them nay be thy selfe a Witnesse against them yea a Iudge to condemne them as Paul prescribes the Corinthians in the like case 1 Cor. 11.30.31 and as Dauid practised in his owne particular Psal 32.5 Fiftly supplicate and intreate the supreame Iudge of Heauen that may condemne thee or repriue thee to pittie thee and pardon thee Ieremy and Hosee will direct thee how to put vp thy supplications in forma pauperis as a poore penitent and what words to vse that will plead and preuaile for pardon Lam. 3.40.41 Hosee 6.1 Dauid sets thee an holy President most beseeming thy imitation who when hee was sicke at least vpon the occasion of his sickenes penned speciall Psalmes of repentance as namely Psal 6. the 22. the 38. the 29. which I prescribe to be reaâ— of thee repeated and applyed with Dauids heart also as spirituall Physicke 1 to purge the ill humours of thine heart 2. to quicken thy dulnesse 3. to excite thy deadnesse 4. to inflame thy desires 5. to comfort thy conscience 6. to strengthen thy faith 7. to prepare thee to Prayer What Scriptures are fittest to be read of a sicke man reade seriously the History of Christs Passion recorded Luke 22.23 Chap. the 29. Psalme the 42. Psalme the 51. Psalme the 1 43. Psalme the 14. Chapter of Iob the 11. the 14. the 17. Chapter of Saint Iohn Ecclesiastes Chap. 1. Dan Chap. 9. Romanes Chap 8. the 7. Chap. of the Apocalypse 1 Cor. 15. Chap. these will giue thee some holy heate Thus thou hast the true preparatiues in thy sickenesse in respect of God they are the more worthy remembrance because so few follow them for alas how many that haue liued long in the bosome of the Church are so farre from renuing theirâ— Faith and Repentance that when they lye sicke and are drawing to their deaths they must be catechized as Christ did Nicodemus and Philip the Eunuch euen in the maine doctrines of Faith and Repentance like as some new conuerted Pagans were in the Primitiue Church There be few Ministers acquainted vvith visiting the sicke but they shall finde that men that haue beene vnder the meanes twentie thirtie or fortie yeeres doe at the end of all beginne to inquire as the Iewes of Peter Acts 2. and the Iaylor of Paul Acts 16. what they should doe to be saued not yet knowing the meanes and the way to saluation which argues the great securitie of our age and contempt of God oh take thou heede betimes vse all good meanes before-hand that thou maist be able in sickenesse to put in practise these spirituall exercises of Repentance and Inuocation The second branch of the sicke mans preparation concernes himselfe and that eyther his soule or his body for the soule D. Maxeys Sermon on the Agonie of Christ Laboraui in gemitu meoâ— First the sicke partie must arme himselfe against the feare of death and feeling of sicknesse Death is very fearefull to all men euen to the godly as one obserues well in Dauid for all who though hee were neyther daunted with Sauls malice nor the Philistines hatred nor Absolons Treason nor Achitophels treachery nor in grapling with a Lyon nor in fighting with a Beare nor incountring Goliah yet when Death beganne to close vvith him and lay holde on him then hee cryes out Oh I am troubled aboue measure Oh spare mee a little Psal 6.3 39.13 Therefore thus incourage thy present feeling and greater feare First that sicknesse and so death is the rod of a Father not the whip of a Iudge the correction not destruction of a Sonne Heb.
reformed Religion wee should not haue here so much blindnesse and ignorance where once was light there so many Schismes Errours and Heresies where once was an vnitie in veritie else-where so many Wolues come into the roomes of faithfull Pastors Acts. 20 ver 29. Thirdly if thou beest a Master of a Familie thou must set thine house in order as the Prophet from God commands Ezekias Esa 38.1 Now for as much as all Scripture is from God 2 Tim. 3.16 2 Pet. 1.20 and all examples are for our learning Rom. 15.4 what vvas said to Ezekias is said to euery man Set thine house in ordrr For Order saith Nazianzen l De moderatione in disputat seruanda is the mother and preseruer of all things Now for the procuring this order in thy Familie doe two things 1. concernes the temporall 2. the spirituall estate of thy Familie For the first make thy Will and Testament thou shouldest make it in thy health as Abraham did m Gen. 17. who in his health makes a Will and giues Legacies but chiefely in thy sickenesse as did Isaack n Gen 27. and Iacob in that propheticall Testament of his Gen. 49. So some thus set downe Christs Will on the Crosse o Luke 23.46.52 Ioh. 19.27 Luke 23.43.34 he giues his Soule to his Father his louing Mother to his beloued Disciple Iohn his body to Ioseph of Aramathia to the penitent Theefe Paradise to the Iewes his heartiest desires when hee prayes for them c. Now 5 Reasons why a sick man must make his Will it is not a matter of indifferencie but a thing that conscience bindes thee to euen to make a Will and to distribute thine inheritance as Siracides counsels Syr. 33.22 for thus discharging a good conscience thou maist more freely depart in peace as a man takes his iourney more freely when hee hath set his house in order Secondly Rom. 16.18 so thou cuttest off many contentions and stayest many suites in Law Thirdly thou takest away scandall and offence and so preuentest a woe threatned Mat. 18.7 Fourthly thou shalt be thought a wise man and not dye like a Nabal and a foole in setting all at sixe and seauen and so shalt leaue behinde thee a good name as a precious Oyntment Eccles 7.3 Fiftly thou shalt in this imitate God vvho is the God of order and not of confusion Now in the manner of making thy Will let the Rules be 1. the Law of GOD 2. of Nature 3. of that Nation whereof thou art a member 4. of common equitie If thy will be against any of these rules it is culpable First then it is Gods will to preferre thine owne bloud in disposing of thy estate before others as GOD tels Abraham that Eliazer a stranger shall not be his heyre but his owne Sonne 4. Maine rules in making all Wils Gen. 15.4 The like God commaunds the Israelites that if any man dye his Sonne shall be his heyre if hee haue no Sonne his Daughter if no Daughter his Brethren so descending still to the next of kinne Numb 27.8.17 It is a fault then for any man to alienate his goods or lands wholy from his bloud and posteritie the light of Grace and of Nature to condemnes it euen the very Schooles of p Lib. 2. de rep polit Plato and q Lib. 2. c. 8 Aristotle Secondly those are culpable that giue all to the eldest and little or nothing to the rest or all to Sonnes nothing to Daughters for though it be equall that the eldest haue more then the rest First because he is the eldest the Reuben and first strength of the Father Secondly because Stockes and Families are preserued in their persons Thirdly that they may doe speciall seruices to the Common-wealth yet it is exceeding vnequall to giue so much to the eldest as though he should be my young Master and a Gentleman and the younger borne to beare the wallet as though he onely were a Son and the rest Illegitimate Fourthly in the Lawes of equitie remember him with something or her in thy Will that haue beene trusty and faithfull Seruants to thee gratifie in thy death their loues labours and strength spent for thee deale not with them as the Spaniell with the water shake them not off when thou hast no more vse of them Secondly allot some Legacies to thy friends as memorials of thy lasting loue Thirdly as thou art able remember the Chruch of God and those that are in it poore Ministers or poore Members Fourthly such Societies in the Common-wealth as thou hast liued in Now concerning the spirituall estate of thy Family teach instruct exhort admonish and pray for euery particular person in thy Familie In this reade and imitate the example of Dauid 1 Kings 2. the whole Chapter Exhort thy Wife to be the Spouse of CHRIST thy Children Gods Children thy Friends Gods Friends thy Seruants Gods Seruants so shall God and Gods Spirit giue that testimonie of thee that hee did of Abraham Gen. 18.19 euen for instructing thy Familie after thee The practise of these Precepts concernes thy peace both in sicknesse and in death Lastly when thou feelest Death approaching comming neare to the Agonie and pangs of it then vvith the Marriners stearne aright to get into the Hauen there is the greatest danger and if recouered the greatest ioy Now labour as thou hast liued so to dye by Faith Now apply the Promise to thy Soule trust in it let it quicken thee as it did Dauid Psal 119.49 Comfort thy selfe as that persecuted Patriarke did A christian carriage prescribed euen in the houre of death when Death was before him euen in the Lord thy God 1 Sam. 30.6 Now let God be the strength of thy heart euen vvhen thy flesh fayles and thy heart also Psal 73.26 Now vvith the Israelites looke to him vvith the eye of Faith of whom the brazen Serpent was a figure euen when the Serpent Death imbraceth thee to sting thee Iohn 3.14 Now call to minde all the former mercies of thy God to thy soule and suck spirituall sweetnesse from them Now vvith Moses cry vnto God euen when thou seest the dead Sea as hee the red Sea before thee Exod. 14. Now pray with all thy powers and spirits loue the Lord vvith all thy heart and affections reioyce that thou art going to meete thy Bridegroome now mourne and weepe more then euer that thou hast offended so good so gracious and so louing a GOD Now with Ezekias remember thy former sinnes in the bitternesse of thy soule turne thy selfe to the wall and weepe in the secret silence of thy Soule Esay 38.3 that so thou vvashing thy soule with penitent teares thy CHRIST may at that instant vvash away the pollutions of it vvith his bloud that so it may be presented spotlesse before the Lords Tribunall vvhither it is approaching that so as it is said of the Doue and the Eagle that when they haue plunged their vvings
did the soule of Lazarus Luke 16.22 of Stephen Acts 7.69 of the penitent Theefe Luke 23.43 yea of CHRIST himselfe verse 46. where it remaines in ioy Mat. 25. v. 21. 23. so the body shall be re-vnited to it againe participating with it in glory h 1 Cor. 2.9 vnspeakeable and i Mat. 25.46 Iohn 3.16.36 1 Thes 4.17 2 Tim. 2.10 2 Cor. 4.17 euerlasting Therefore mourne not excessiuely for him like the Gentiles the Epicures and Sadduces that haue no hope of the Resurrection 12 Though hee cannot come to thee as the dead Diues desired Luk 16.24 yet ere long thou shalt goe to him as Dauid said of his deceased k 2 Sam. 12 23 Childe yea thou shalt in all probabilitie know him againe in thy Glorification as Adam knew Eue in the Creation l Gen. 2.23 and as Peter knew Moses and Elias m Mat. 17.4 in Christs Transfiguration Therefore haue patience for his absence till you meete againe to your more mutuall comfort as n Gen. 46.29.30 Mors non interitus sed introitus non obitus sed abitus Iacob met with Ioseph in a better place 13 His better part is yet liuing his soule is immortall Iohn 11.25.26 onely the Cage of the body is broken and the soule like a Bird hath taken vvings and is at rest 14 His estate is now bettered and farre more blessed then it was of a Bond-man being made a Free-man Freed by Death First from Sinne Rom. 6.7 to which here hee was solde o Rom. 7.14 as Ioseph p Gen. 37.28 was solde to the Ishmaelites Secondly hee is freed from the miseries of this life the punishments of Sinne q Rom. 6 23 as from a prison by this Goale-deliuery Death his paines r Gen. 3.16.17.18.19 in this life s Lu. 16.25 concluding in the pleasures of the next Thirdly hee is free from the Gunne-shot of the world and from those euils which are fore-told in the last times Mat. 24. Luke 21.25.26 1 Tim. 4.1.2 2 Tim. 3.1 ad 9. Chap. 4. ver 3.4 2 Pet. 2.1.2.3 Fourthly from the vanitie vnder which all the Creatures groane Rom. 8.20.21.22 Fiftly besides hee is with Tryumph and honour recalled from exile and banishment as was once Themistocles amongst the Athenians Iudg. 1.7.8.9 and Iphtah amongst the Israelites to receiue dignities in his owne Country from whence his soule came Now are any Parents sorie when their Children of Bond-men are infranchized of Prentises are made Free-men Is any man grieued that his distressed and disgraced friend is recalled home from Banishment and that by the King himselfe Now this is thy case if thou take paines to apply it 15 In thy exceeding sorrow thou laments what could not be preuented for hee vvas one of the Sonnes of Adam t Gen. 3.19 Heb. 9. vlt. therefore borne to dye u Pro. 26.6 Quod generatur corrumpitur Quod oritur moritur Serius aut citius metam properamus ad vnam hee could not escape the stroke as the Swallow by flying For the God of Nature now confirmes the Principles of Nature that whatsoeuer hath motion by generation must haue a cessation from motion by corruption 16 Thy case is not alone but thou hast millions and thousands both in the Christian and Heathenish world sayling at this instant all along with thee in the Sea of sorrow driuen with the windes of their owne sighes and sobs for the like or greater crosses then thine bewayling publike and priuate calamities Solamen miseris socios habuisse doloris Therefore if companions in griefe as the phrase is mitigate griefe then let societie asswage thy Sorrow 17 Thy impatient sorrow 1. hurts thy selfe 2. preiudiceth thy health 3. consumes thy moysture 4. occasionedly shortens thy life 5. Discontents thy friends 6. 1 Cor. 7.16 displeaseth thy God therefore eyther moderate it or leaue it off or which is best of all turne the streame of it from a naturall to a spirituall from a carnall to a Christian sorrow for thy speciall sinnes which is that godly sorrow x Ioel 2.12 13. v. 17. commanded of God y 1 Sam 7.6 Esay 38.3 Mark 9 24 Mat. 26.75 Luke 7. practised by the Saints z 2 Cor. 7.10.11 causing repentance vnto saluation neuer to be repented of Thy extreame sorrow for the dead is as fruitlesse as faithlesse as vnprofitable to the dead or to the liuing to others and thy selfe as vnpleasant therefore let Dauids considerations when his Childe was dead be thy directions 2 Sam. 12.22.23 The Lord is still liuing who is thy Head thy Husband thy Father thy Mother thy brother thy sister all in all vnto thee if thou hearest him belieuest in him and obeyest a Luke 8.21 him therefore as Dauid in another extreamitie comfort thy selfe in the Lord b 1 Sam. 30 6. thy God happy is hee that is ready to leaue all for Christs sake c Mat. 10 37.38.39 that can say with one of the Auncients d Deus meus omnia My God and all things my God my Guide my Rocke my Defence my Saluation e Psal 18.1 therefore that loue which thou diddest beare to them that are gone sequestrate it from the dead and reflexe it vpon God there is danger in our earthly loue whether naturall to our Childe coniugall to our marriage Mate or morrall to our Friend in which vvee may soone offend in the defect of too little or in excesse of too much For which cause God being a f Exod. 20. Iealous God and not enduring that our hearts g Pro. 4.23 should be set on any thing in louing it too much ouer or aboue or besides or equall with himselfe oft depriues vs of our loued Idols Therefore hee hath crost the loues of his dearest Saints in this kinde of two Wiues Iacobs Rachell dyes which hee loued aboue Leah h Gen. 29.30 Ch. 35. v. 18 of twelue Sonnes Iacobs Ioseph is solde his dearling more then the rest i Gen. 37.4 v. 23.24 Ch. 39. of many Children Dauids Absolon and Adoniah k 1 Kin. 1.6 whom hee most pampered soonest perish of all Dauids Friends hee soonest sorrowes for his best Friend his halfe-soule Ionathan Thus perhaps it is with thee thine owne l 2 Sam. 12.3 Sheepe from thine owne bosome thy Turtle-doue thy louing Hinde thy Wife the fayrest male-Lambe in thy Folds thy Heyre and eldest Sonne thy strength thy Reuben or thy Friend thy second selfe is taken from thee perhaps thy heart was more vpon them then vpon God therefore God hath taken away the occasion of thy Idolatry Then there is danger in earthly loue but there is no danger in louing ouer-louing our louing God The speech was as seasoned as the heart was sanctified which I once heard of a young Gentlewoman Lord thou hast depriued mee quoth shee of my deare Husband of mine onely Sonne whom I loued too dearely I see now thou
there is no traffique with God or purchase from heauen vvithout it Iohn 17.3 This is life eternall to know God and whom thou hast sent Iesus Christ For Faith the Truth affirmes it with asseueration Verily verily hee that heareth my word and beleeueth in him that sent mee hath eternall life Iohn 5.24 Iohn 3.16 For Sanctification whosoeuer submits their hearts and liues to the regiment of the Spirit of Christ they are the children of God Rom. 8.14 Now God hath an heauenly inheritance for all his Children get therefore these graces and saluation instantly comes to thy heart as it did to Zacheus house Luke 19. Sixtly it will make much for thy dying peace to doe all the good thou canst in life to all men in generall to the Church the Saints and houshold of Faith in special by thy 1. Wit 2. Wealth 3. Power 4. Place 5. Authoritie 6. Credit with great men as Nehemias and Mardocheus did to the Iewes or by any other meanes whatsoeuer Therefore hath God put it into thy heart to build an Hospitall for the distressed to giue some annuall contribution to the poore to mend some common wayes for a publike ease to erect or repayre some Grammer-Schoole for the trayning vp of youth to found some Fellowships or Schollerships in some Colledge as a furtherance to learning to plant some Library for a help to good Letters like that famoused BODLEY the Phoenix in this kinde of our time or to erect and maintaine in some barren place a preaching Ministerie the best worke of all because conuersant about the best obiect the sauing of soules or any the like Oh then strike whilst the Iron is hot goe about this worke speedily euen as speedily as Dauid went about the building of Gods house vvho would not haue giuen any rest to the temples of his head till hee had finished what hee intended had not God staid his resolution And here I cannot but take notice of the preposterous charitie of some that doe little or no good liuing vnlesse to themselues and those to whom Nature tyes them yet after their death they doe some good by their Deputies and Assignes and Executors which oft-times ayming at their owne ends by some quirques and euasions proue executioners of the desires of the deceased rather then Executors yet suppose the Will be Legally performed what may be censured of thine intent that hast beene close-handed in life and now art seemingly open-hearted at thy death First that thou giuest what thou canst no longer retaine Secondly or thou giuest to good vses what thou hast got by ill meanes or thirdly that conscience accusing thee thou wouldest stop the mouth of it by this sop cast to that barking Cerberus within thee as Iudas did by casting away his thirtie pieces of siluer the price of bloud Mat. 27. Fourthly or else from some opinion of satisfaction for by-past sinnes or present merit with our blinded Papists but chiefely the censorious Criticall world will iudge that if thou hadst not parted with the world thou hadst not departed with thy bewitching wealth therefore All that thine hand shall finde to doe doe it with all thy power Eccles 9.10 For there is neyther worke nor inuention nor knowledge in the place whither thou goest to Saelomons counsell I ioyne Pauls Doe good to all whilst thou hast time Gal. 6.10 Doe what seruice thou canst to Gods Church to the Common-wealth to euery particular man chiefely to the poore members of CHRIST Oh what a comfort will it be to thee if thou hast beene bountifull and beneficiall to the distressed when thou canst say on thy sicke Couch with Nehemias in another case Lord remember mee concerning this good worke and concerning that good worke Nehem. 13.22 Oh blessed is hee that iudgeth wisely of the poore the Lord shall deliuer him in the time of trouble the Lord will strengthen him â—pon his bed of sorrow thou hast turned all his bed in his sicknesse saith the Psalmist Psal 41. ver 1.3 A good conscience in life brings peace in death Seauenthly keepe a good conscience with God and man that it may be a continuated comforter vnto thee as in life so in the agonies of death as it was to Paul in all his pressures Acts 24.16 and as it is to the Saints in all their sorrowes a continuall feast Prou. 15.15 a perpetuall Christ-tide a Iubilee in the iawes of death a peace passing all vnderstanding Phil. 2. For as the want of this is the Racke and Gybbet vnto the wicked the greatest heauinesse and plague Sirach 25.15 as the Wiseman tearmes it a plague of plagues an euill which goes beyond all euill that tongue can speake as euen a Seruus in Mustell Plautus and b Lib de moribus Seneca haue thought it the greatest wound and griefe that can be sustained as Salomon determines it Prou. 18.14 nay the very flashes and Prologue to hell as Iudas Latomus and Hoffmeister haue tryed it in their despayring deaths so the inioying of a good conscience is the greatest ioy c Hugo lib. 2 de anima cap. 9. Hugo cals it the Temple of Salomon the Field of Benediction the Garden of delight the treasurie of the King the house of God the habitation of the holy Ghost the Booke sealed and shut to be opened in the day of Iudgement the very thing saith Ambrose d Lib. 2. de officijs that makes a blessed life yea and I may adde withall a blessed death for to vse the words of e Bern. in Serm. Bernard as hee prepares a good dwelling for God whose Will hath not beene peruerted nor Reason deceiued nor Memory defiled so God prepares a dwelling for him that is pure in heart and soule Psal 15.12 and in whose spirit there is no guile Psal 32.2 Of which blessed mansion they haue some taste euen in death that keepe a good conscience in life Hence is it that the godly take there deaths patiently like sheepe sing ioyfully like the Swanne as Martyres haue done at the stake and as did our good Simeon when the wicked dye like Swine repiningly like the Hiaena ragingly Naturalists f Cicero lib. 1. Tuscul quaest write that the warme sweet bloud recoyling to the heart of the Swanne tickleth her with such a secret delight that it makes her sing euen in her death Contrariwise when the Hiaena is in dying the blacke and distempered bloud gathers to her heart which makes her sad and mournefull This is worth applying the conscience of holy actions so warmes the hearts of Gods Seruants with that inward ioy that they dye singing their Hosanna's tryumphing and reioycing in spirit but the consciousnesse of wicked wayes and workes of darknesse oathes vncleannesse profanenes c. like streames of blacke bloud recoyles backe vpon and clogs the hearts of the Sonnes of Belial which makes them dye as wofully and cursedly as they haue liued retchlesly and wickedly oh therefore good Readers who