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 in the water they are better fitted for their flight thou plunging thy selfe into the troubled Bethesda poole of thy repentant teares distilling from the Limbecke of a remorcefull heart thy soule may take the wings of a Doue and flye out of the Cage and Coate of thy body to her eternall rest in Abrahams bosome Now with Simeons heart sing Simeons Song now awaken all thy powers to praise the Lord so as in singing wee ascend to higher notes thy soule leauing the earth of thy body shall with the Larke mount still higher and higher nay it shall be carryed vp on the wings of wayting Angels till it be transcendent amongst the Quires of those heauenly Hierarchies that sing continuall Halleluiah's vnto the once incarnate now deified Lambe euen Simeons Lord that sits vpon the throne To whom with the Father and the eternall Spiriâ— a Trinitie in Vnitie and Vnitie in Trinitie as his due and our duty from the ground of our hearts and soules be ascribed all Honour Glory Power Maiestie and Mercy of vs and all Churches now and for euermore Amen Necessary Incouragements and Comforts against the grieuances of seuerall Crosses Because that many are too much deiected and disconsolate at the death of their friends Parents for Children Children for Parents Husbands for Wiues and Wiues for Husbands Brother for Brother and Friend for Friend mourning like Rachel for her Children and will not be comforted let these Motiues moue thee to take truce with thy teares and not to sorrow as did the Heathens without hope 1 KNOW and acknowledge that it is GOD that hath taken away thy friend the pleasure of thine eyes thy Wife or the like therefore as God said to Ezekiel in the like case Mourne not nor weepe neyther let thy teares runne downe cease from sighing and make no mourning for the dead Ezek. 24.16.17 Murmure not as did the rebellious Israelites when their Brethren were taken away Numb 16.41 Kicke not against the pricke Act. 9.5 resist not God with a stiffe and vncircumcised heart Act. 7.51 but like an obedient childe imbrace the stroke of thy Father and kisse the rod. 2. The Saints of God haue beene patient spectators of the deaths of as neare and deare friends as any thou hast parted withall whose Patience in this crosse I propound vnto thee to imitate as Iames propounds Iobs Patience to be imitated in euery crosse Iames 5.11 Thus Adam and Euâ— saw the death of their sonne Abel Gen. 4. Noah the destruction of the whole world by the Deluge Gen. 7. Abraham of Terah his Father Gen. 11.32 so of his deare Wife Sarah Gen. 23.2 Lâ—t of his Wife Gen. 19 26. Isaack of his Mother and of Abraham his tender Parents Gâ—n 25.8.9 Iacob of his Father Isaack Gen. 35.29 of his beautifull and beloued Rachel Gen. 35.19 Thus when Aaron saw his two sonnes Nadab and Abihu deuoured with fire from the Lord hee held his peace Leuit. 10.2.3 Iob blessed God as well when his Children were slaine as his goods imbezeled Iob 1.21.22 for Eli lamented the losse of the Arke rather then the slaughter of Hophni and Phinees for which his Daughter in-Law also was more moued then for the death of her Husband 1 Sam. 4. v. 18.19.20.21.22 Dauid more bewayled the spirituall death of the soules of Ammon and Absolon then the corporall deaths of their bodies thy dying in their sinnes of Incest and Treason 2 Sam. 14.14 Lastly the Virgin Mary and Iohn the Disciple stood by the Crosse of Christ in his Passion onely with compassion without that outward lamentation which Christ condemned in the Daughters of Ierusalem and in them immoderate mourning in all Mat. 27.56 Luke 23.28 which particulars chiefely the last as Ambrose applyed them in his Funerall Oration of Valentinian the Emperour so they must be laid to heart in our application and imitation in euery Funerall 3 If hee dyed in the Faith of Christ hee is translated like Enoch from this life to a better from this vaile of misery to eternall glory hee is a Citizen of Heauen an inheritor of a Kingdome Sorrow not for his triumph he is gone to possesse a Crowne in Glorification which was granted him in Predestination promised him in Vocation 4 Hee is blessed being dead in the Lord Apoc. 14. 5 Hee is returned home to his Fathers house hee is gone to his better friends euen to the companie of innumerable Saints and Angels and to the Spirits of the iust Heb. 12.22.23 Mat. 22.30 Reu. 15.11 Mat. 8.11 1 Thes 4.17 6 Hee is inseperably vnited vnto GOD the chiefe and perfect Good first whom to see is Tranquillitie secondly whom to rest in is Securitie thirdly to enioy is Felicitie Being incorporated into that Citie first whose King is Veritie secondly the Lawes Charitie thirdly the Dignities Equitie fourthly the Life Eternitie in which hee shall be sempeternally blessed ioying in and inioying first a certaine Securitie secondly a secure Tranquillitie thirdly a safe Iocunditie fourthly happy eternitie fiftly an eternall felicitie 7 He is now married vnto his Bridegroome CHRIST to whom his soule was contracted in earth and the Marriage-feast is now solemnized in Heauen now thy mirth not thy mourning becomes a Marriage Hos 2.19 Mat. 22. Phil. 1.23 Iohn 12.26 17.24 Luke 33.43.46 Reu. 7.17 8 Consider that his warre-fare is now at an end his iourney is finished and his worke is accomplished if GOD had had any more worke for him to haue done hee should haue liued longer for as God sweepes away the wicked when they are at the height of sinne as hee did Er and Onan Gen. 38. the Sodomites Hophni Phinees and Absolon so the godly in the height of Grace 9 He was here a Pilgrime and a stranger as were the Patriarkes Abraham Isaack Iacob Dauid and the rest now he hath hoyst vp sailes hee is gone home into his owne Country therefore why shouldest thou grieue at his happy voyage and safe arriuall 10 Thou hast not lost him but left him hee is not dead but departed nay as Christ said of Iairus his Daughter and Lazarus thy Friend thy Damzâ—ll thy Daughter be it hee or shee is not dead but sleepeth and as Martha beleeued there shall be a time when they shall waken Now what mother grieues that her vnquiet childe sleepes and takes the rest many weepe because their Children will not or cannot sleepe few because they doe sleepe 11 Hee shall be restored vnto thee againe at the Resurrection of the iust euen in his body Psal 17.15 Iob 19.25 Iohn 5.29 as his soule is now immediately gone to God as 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.
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 his heauenly CANAAN NVMB. 27.1.2.3.4 And Zelophehad the Sonne of Hepher had no Sonnes but Daughters CHAP. I. The case of the inheritance of Daughters propounded Sect. 1. BEcause this case of the Daughters of Zelophehad is extraordinary and not obuious in the Scriptures besides in any the like example it will not be amisse lying in the forefront of the Chapter bordering vpon that of Moses his warning to dye since it concernes a subiect not vsuall the title of the Womans Inheritance to touch it in some perticulars and the rather because it was the last case that Moses adiudged immediately before that the Lord himselfe sentenced and adiudged him to dye In which though there be many things worthy our exact dilating and vrging both pleasing and profitable as would appeare in the opening and applying of this Scripture yet I choose rather from the warrant and writings of an excellent Light in our Church according to his Method to commend vnto you these Notes and Obseruations Note 1 Here then first note how carefull these Daughters are of a place among the people of God in the Earthly Canaan which was a type of the Heauenly Ought not all wee to be as carefull for that Heauenly yes and more carefull so no doubt are Gods Children when their eyes be opened and by name Women for although many are busied about attyres and vaine shewes to make them pleasing vnto men yet others doe seeke by all meanes for that eternall rest and how to be pleasing vnto God which is the onely good and perfect way Fauour is deceitfull and beautie is vanitie but a woman that feareth the Lord she shall be praised Prou. 3.30 Sect. 2. How cases are wisely to be carried before the Magistrate Note 2 OBserue how these Daughters goe not vp and downe from Tent to Tent from one to another tatling and pratling murmuring and complaining but directly they goe to the Magistrate and there exhibite their desire waiting for reliefe and order from him so should all men doe not marring a good cause with ill handling Being come to him see how modestly and womanly they propound their matter without any vnfitting words of choler or anger or any vnseemely behauiour any way see againe how vvisely they preuent an obiection that might haue beene made of their Father that happily he was one of those Rebels that tooke part with Corah Dathan and Abiram and so perished No say they our Father dyed in the Wildernesse and he was not among the assembly of them that were assembled against the Lord in the Companie of Corah but dyed in his sinne that is as all sinners must for death is the reward of sinne c. Where you may see what a comfort what a credit and glory honest Parents be to their Children they leaue a good name behinde them which makes their children bold to speak of them when others must hang their heads and blush eyther to mention them themselues or to heare them spoken of by others A great motiue to all Parents euen for this cause to be carefull of their carriage Sect. 3. The true rule of iudging cases Consultation with God FOr the iudgement and resolution of this request it is said in the 5. vers Then Moses brought their cause before the Lord. And the Lord spake vnto Moses saying The daughters of Zelophehad speake right c. Before you see that the cause was brought before Moses and Eliazer and all the Princes such a coniunction there was of the ciuill Magistrates and Ecclesiasticall Ministers together in hearing of causes which continueth euer since as appeareth in good records of Antiquitie But neyther Moses nor Aaron spake till they had receiued resolution from God and vnderstood his will Note 3 In like manner should it be still with all Iudges first to know and vnderstand and then to iudge wherein the Lord still is ayding and directing although not by speaking as to Moses yet by his Spirit of wisedome and vnderstanding of counsell and knowledge men vsing the meanes as they ought of learning and prayer Be wise ye Kings and be learned yee that are Iudges of the earth For Prayer if any lacke wisedome let him aske it of God as Salomon did which giueth to all men liberally and reprocheth no man and it shall be giuen him c. Note 4 Another vse againe men may well make here euen a caueat for Plaintiffes and Defendants to haue but such causes as if they be brought before GOD may be approued as this was of the Daughters of Zelophehad but alacke should the most of our suites and controuersies in these dayes be brought to this touch and tryall how impious how hatefull how vile would they appeare The all-holy God is offended with our braules much more with our wicked paines costs and charges to effect the madnesse and malice of our Hell-heated harts in bringing to passe our diuellish designes and pestilent plots against our Brethren that I may say nothing of them that pleade them to the vttermost of their wit and cunning daubing them ouer with humane Eloquence and painting them out with filed and flowing words against their owne consciences and that knowledge which they haue both in the Lawes of God and man Is it not a grieuous fault to iustifie a wicked man or to condemne an Innocent man and is it not so in causes Doth God pronounce a woe against the one and is hee not wroth with the other Well for this cause if it were nothing else there must needes be a generall Iudgement that those things may be pleaded and iudged before the Lord which are wrongfully pleaded and adiudged here Well God giue eyes and feeling I say no more Sect. 4. The case adiudged and spiritually applyed GOds answere you see now following first perticular in regard of these women The Daughters of Zelophe had spake right thou shalt giue them a possession to inherit amongst their Fathers Brethren and shalt turne the inheritance of their Father vnto them Then generally for a Law to others If any man dye and haue no Sonne then yee shall turne his inheritance vnto his Daughter and if bee haue no Daughter yee shall giue his Inheritance vnto his Brethren and if hee haue no Brethren yee shall giue his Inheritance vnto his Fathers Brethren And if his Father haue no Brethren yee shall giue
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 Note 1 the first thing is wearinesse 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 Eccless 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 cased 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 pincing 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 Diù viuere est diù 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 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 is 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 Note 3 A Third reason that maketh a man willing to sleepe naturally is the good that commeth 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 the sting of death is sinne and the strength of sinne is the Law But thankes be vnto God which hath giuen vs victory through our Lord
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 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 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 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 Servant 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 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 fauour of God to thine owne particulars for the strengthening of thy faith as also inlarge it by the meditation of these euils which are fore-told in these last times Mat. 24.4 v. 24. c. Luke 21.25 1 Tim. 4.1.2 2 Pet. 2.1.2.3 8. Remember this corporall death thou art to vndergoe puts a period to a most perillous and dangerous fight with which in this life thou wast continually exercised in which fight thou diddest often faint was often soyled often wounded more often put to fight euen to flye to Heauen for help succour and refuge then euer the Israelites were occasioned to flye and cry vnto
shalt dye so hee saith to thee Set thine house set thine heart in order for thou canst not liue thou must dye nay thou canst not long liue and thou must soone dye certainely dye therefore it is wisedome for thee as in outward things so in this to doe that voluntarily which thou must doe necessarily and compulsorie thy life thou knowest is but a short life frayle and brittle as glasse As it is a flower for the mortalitie of it Esay 40.7 A smoake for the vanitie of it Psal 102.3 so it is a house of clay soone crusht downe Iob. 4.17 A tent or tabernacle soone pluckt vp 2 Cor. 5.1 A Shepheards Tent soone pulled downe Esay 38.12 A Shippe in the Sea Wisd 5.10 soone sliding soone ouer-throwne by the Rockes ouer-blowne by the windes nay as a Weauers Shittle Iob 7.6 for the volubilitie of it as a dreame Iob 20.8 as a shadow Iob 8.9 for the vanitie of it nay vanitie it selfe which is nothing it being in very deede nothing in respect of eternitie Learne therefore by this mirrour of dying Moses so to spend these thy dayes of vanitie that for shortnesse of dayes in this world thou maist with Moses and all the glorious Saints of God inioy eternitie of dayes in the world to come SIMEON'S dying-Song HANDLED IN sixe Sermons LVKE 2.29 Lord now lettest thou thy Seruant depart in peace according to thy Word IT is the Position of some that Examples moue more then Rules that Practise perswades or disswades aboue Precepts eyther in Imitation or Aemulation of Vertue or Detestation of Vice and aboue others wee are pronest to write after the Copies of great men and to tread in the steps of old men Therefore the Scripture propound vnto vs the patternes of the greatest of men euen Kings who were as good as great Dauid Ezekias Iosias Asa Iehosaphat c. that wee should follow their footings so farre as they followed Christ and walked with God Of the most aged amongst men as of Abraham Noah Methushalem Iob c. and here of old Simeon whose liues and deaths are so many pleading Orators and preaching Sermons to excite vs to Christian courses that like them wee may liue holily and dye happily and arriue at the common Hauen of all flesh peaceably and safely Now amongst the rest I haue called out and selected Simeon as a Candle set on a hill as a Beacon on fire to giue light to the world if shee will open her blinded and beetle eyes how to walke to Sion through this vaile of life euen in the darke and shadowie night of death Simeon a fit obiect for vs to reflect the eyes of our intellectuall powers vpon in the prosecution of this sad and sable subiect of death in which consider first the Title of the Text secondly the Text it selfe For the Title Antiquitie and our Church denominates it The Song of Simeon meerely Swan-like and Cygnean pious and propheticall I might easily runne Descant and Diuision vpon it sorting it out into his seuerall parts shewing 1. the Ditty 2. the Matter 3. the Manner 4 the Harmony 5. the Time 6 the Tune with all such obseruances in vocall Musicke substantiall and circumstantiall euen from the ground of this Scripture But my part now is rather to sigh then to sing vnlesse Dirges and Madrigals fitter for Heraclitus his part then Democritus yet I cannot but so farre condescend to this Cantion as to commend this diuine Canticle for the excellencie and to consider in it the ground of it nature and proprietie For the excellencie it is of that puritie and perfection that I wish it might be a rule and a square to our irrigular and vnlimited licentiousnesse in singing that our hearts were rightly tuned by the Spirit of God as was Simeons verse 25. that our tongues were the Pennes of this ready Writer in our Ditties that so wee might sing the prayses of the King but alas our Songs are commonly rather from Sodâ—me then from Sion rather sensuall then spirituall carnall then Christian Satanicall then sacred rather to the honour of Bacchus Priapus and Venus pleasing the Flesh the World and the Diuell the vvorlds worshipped Trinitie thâ—n to the glory of the immortall and indiuisible Trinitie witnesse the vaine vile wanton vicious loose licentious venerious Songs and Sonnets of Poets and Poetasters of our times 1. Which may not onely be seene extant 2. but euen are chaunted and carolled out by Fooles and Fidlers vnprofitable Moathes of the earth which liue eyther in no calling or in a sinfull calling 3. heard receiued applauded approued laughed at by all the licentious Prodigals loose gull-Gallants Epicures and Carnalists ordinarily in euery Ordinary Inne Tauerne Ale-houses and the like Oh therefore whose heart smites him in this kinde let him reforme this sinne whether actiue or passiue in delighting or desiring to say sing or heare these Organs of Sathan and those Bellowes of sinne and vncleannesse Turne now the streame another way let Iordan runne backe-ward If thou beest afflicted pray take out this rule so did Moses Manasses Dauid the Israelites and all Gods Saints Art thou merrily affected sing but what Psalmes Psal 119. Hymnes and Songs and spirituall Psalmes making melody to the Lord in your hearts therefore as I would propound Dauid and Ezekias as true patternes for all mourners so Simeon and Zachary as spectacles to all singers As in Instrumentall Musicke the strings that are out of tune must be set vp to those that are in tune so when thou singest vanitie thy heart and tongue which are distracted distempered and out of tune must be set in the right Key as was Simeons then thou shalt sing at thy departure out of this worlds Prison as Paul and Silas did in Prison Thou shalt sing Hosanna's in Heauen when thy Friends sing thy Funerall Neniae on earth The ground of this Song is Christ the Messias Sauiour and saluation of Israel the Redeemer of his people as the Word cals him as the Angell christens him from God which Sauiour as he was promised to Aâ—am the promise renued to Abraham prefigured in the Leuiticall Law and those Mosaicall Types and Ceremonies Aarons Rod the Pot of Manna the watry Rocke the scape-Goat the brazen Serpent the blood of sacrificed Beasts and Bullockes and the like prophesied of by all Prophets great and lesser from Moses to Malachie so being now reuealed and exhibited is the ground of Simeons Song and the matter of his inward mirth breaking forth like a fire long kept in into these outward Modulations His practise is our precept all our ioy must be in Christ and for Christ In Christ reioyced the Patriarkes when they did but see Christs day a farre off thorow the cloud and the vayle as did Abraham In Christ reioyced the Prophets Esay Ieremâ— Ezekiel c. in the
in mundum per quem factus est mundus a Mercy neuer enough to be magnified of men and Angels that for our sakes hee should come into the world which made the world that the Creator of Mary should be borne of Mary that Dauids Lord should be Dauids Sonne hee which was long before Abraham the seede of Abraham the Maker of the earth made of the earth that as in the nonage of of the world man was made after the Image of God so in the dotage of the world God should come in the similitude of sinfull man that God should be made man that man should be as a God that God should descend downe to the earth that man should ascend vp to the heauen Oh wonder at this you that wonder at nothing for my part saith Cyprian I doe not admire the beautie of the Sunne the colours of the Raine-bow the glory of the Moone the motion of the Heauens the fixed stabilitie of the earth the ebbing and flowing of the Sea the varietie of the Creatures the alteration and succession of times and seasons nor any thing else amongst all the Creatures Celestiall and Sublunarie but this I admire and for euer will Deum in vtero Creatorem in creatura c. God made man the Creator borne of the Creature and for the Creature yea the mighty God before whom the heauens shake and the Mountaines tremble a little Infant in the armes of a Virgin Mother in the armes of old Simeon an aged Father this is such a worke such a wonder that I say with S. Ierome Quod natura non habuit c. that which Naure had not which Vse knew not which Reason was ignorant of mans Minde vncapable of which the Cherubins conceiued not the Angels till reuealed vnderstood not which all the Powers of created nature vvere amazed at came to passe when CHRIST by his Incarnation did vnite the Humanitie to the Diuinitie in a true naturall reall and Hypostaticall vnion Oh therefore let vs reape the fruit of this Vine since he is come from heauen to earth to marry vs in our owne nature Nam vt Sponsus Sponsa in Thalamo c. for as man and wife are one in the Bride-chamber so God and man one Christ in the wombe of the Virgin Oh let vs labour by faith to be vnited and marryed vnto him to be made members of this Head Branches of this Vine Buildings vpon this Corner-stone parts of his Body Spouses of this Bridegrome that with the vvise Virgins being contracted by faith vnto him here in grace the Marriage may be solemnized in Glory Then shall wee truely be kissed with the kisses of his loue Oh foelix osculum 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 holy turning change and conuersion 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 which Iohn Baptist and the Disciples haue preached which Paul and the Apostles haue continually pressed in their Sermons and writings which our Sauiour Christ himselfe both in his publique preaching and priuate conference with Nichodemus hath so doctrinally explained and by application inforced to be performed of all vnder paine of damnation 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 he is but like the barren Figge-tree corrupt and twise dead without either sap of Grace or blossome of goodnesse fit to be hewen downe and cast into the fire nay a beast and no man a foxe a Viper a Dogge filthy and vncleane as were Herod the Iewes and the Cretians nay a horse and Oxe nay worse then the Oxe and Asse then the Horse and Mule without vnderstanding vnwise disobedient rebellious fooles blinde men naturall men without God in Christ aliants from God and strangers from the Common-wealth of Israel miserable naked and wretched men for whom is reserued Hell and the second death wrath and vengeance fire and Brimstone storme and tempest exclusion out of heauen and intrusion and eternall inclusion in the bottomlesse pit with the Diuell and his Angels insomuch that as Augustine well Nasci non renasci generari 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 hee had better as the Scripture saith of Iudas that hee had neuer beene borne 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 or body of Christ without regeneration in not beleeuing in or liuing like that light which for that end came into the world those which before sate in darknesse and in the shadow of death being illuminated should cast off the workes of darkenesse and walke like the children of the light 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 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 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
runne euen that vvhole naturall race which hee should haue runne if hee had not sinned 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 lâ—ast 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 and the Bishop of Sardis 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 Piscator giues a note of the significancie of the words in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sernum 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 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 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 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 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 Reason 1 which haue preceded and gone before vs in this particular men of most eminent greatnesse excellent graces shining gifts high places Gods of the earth temporall Sauiours instrumentall conuertâ—rs 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 Moses as by the Lord himselfe hee is dignified with the title of Gods Seruant Iâ—sh 1.2 yea a faithfull Seruant in Gods house by the Spirit of God Heb. 3.2 So hee counted it greater glory to be a poore Shepheard and keepe the Prince of Midians sheepe that so hee might in his solitary Soliloquies meet with God on Mount Horeb Exod. 2. and serue God with his afflicted people in the Wildernesse then to be called the Sonne of Pharaohs Daughter and inioy the plâ—asures of sinne for a season in a Heathenish Court Heb. 11. So Dauid that pious and potent Prince the sweet Singer of Israell with greatest alacritie carrols out this in his holy Hymnes Lord I am thy Seruant I am thy Seruant and the Sonne of thine Handmaid So Paul though an Hebrew of the Hebrewes a Iew by Nation a learned Pharisie by education an Apostle by Profession a piller of the Church by his Ministeriall Function yet with all these Nationall and Apostolicall Priuiledges hee ioynes this as the chiefe A Seruant of Iesus Christ Nay truely that which the Antichristian Saul of Rome cals himselfe hypocritically a Seruant of the seruants of the Lord for Christs sake a Seruant to the Saints to the Church all things to all to winne some So holy Iude the Brother of Iames of Christs kindred according to the flesh prefixeth this as the best branch of his Pedigree A Seruant of Iesus Christ Iude verse 1. That which was the chiefe grace of Simeon Moses Dauid Paul Iude ought to be our glory to serue him who is Lord of Heauen and Earth Reason 2 Secondly God wonderously and worthily esteemes of his Seruants as appeares by those honourable titles in the Scripture with vvhich he aduanceth them for he doth not account them Seruants but Friends yea Sonnes yea Heyres yea Christs Fellow-heyres Rom. 8. his Brethren his Sisters his Father his Mother his Domestiques and of his Houshold yea Citizens with the Saints and Burgesses of the Heauenly Ierusalem Ephes 2.19 yea his Members 1 Cor. 6.15 The Temples of the holy Ghost vers 19. 2 Cor. 6.16 Spirituall men 1 Cor. 2.15 New Creatures 2 Cor. 5. Free-men Iohn 8. Holy men 2 Cor. 6. The Lords annointed 1 Iohn 3. True Israelites Iohn 1. The Lords first borne Heb. 12.23 Gods peculiar people royall Priests 1 Pet. 2.9 Elect of God Col. 3.12
Vessels of Mercy Rom. 9. Children of the Marriage-Chamber and such as excell euen their neighbours Mat. 9. yea excellent ones Psal 16.3 with such other titles of eminencie and dignitie with which his Seruants are aduanced Now if it be a grace to be called the Sewer the Chamberlaine the Cup-bearer c. to an earthly Monarch as Nehemiah was to Artaxerxes then what luster and excellencie is their in such high and honourable places which the attendants in Gods Courts doe daily inioy Thirdly onely the Seruants of God are acceptable vnto God here and shall haue a glorious reward hereafter Heb. 12.28 Fourthly the Church and Children of God esteeme and approue of such as serue Christ truely and sincerely Rom. 14.18 as for others that are eyther strangers from the Common-wealth of Israell without the Church or seruants to their owne lusts and sinfull ends within the Church that serue not the Lord in spirit and truth they esteeme them as debashed and vile men vnworthy of the common ayre vncleane Birds vnsauory salt the earths burthen the Churches bane Sathans Impes Natures shame Heauens exiles Hels Inheritance and the Diuels due in that case wherein they stand till by the power of the Word and Spirit they be brought from darkenesse to light and from the power of Sathan vnto God from the seruice of vaine Idols to the liuing God Acts 26.18 If we according to our vse apply this by vse wee shall finde Miriades and Millions of such as haue the faces of men and the names of Christians and goe vnder the common rancke of Gods Seruants as farre from Simeons desires and delight in this poynt as the Diuell himselfe that neuer since they were borne of their Mothers did eyther know or will or affect or practise or thinke of the least measure of the seruice of God Examine their knowledge and you shall finde them as ignorant how God is truely to be serued as the Getes and Sauromatanes and those Paganish people that neuer heard of God Let thousands that might be culled out both in the Citie and Country that are vnder the meanes and that haue dexteritie of wit strength of intellectuall powers soundnesse of iudgement in attaining discerning and iudging the things of this life that belong to their Callings and Functions Tell mee the difference betwixt a ciuill morall temporarie generall Faith and sauing Faith without which God is not serued and pleased with the markes proprieties and effects of the same Let them distinguish vnto mee betwixt that godly and that worldly that Christian and that carnall sorrow mentioned 2 Cor. 7.10 Let them shew mee the true qualities and conditions of such a prayer as preuailes with God and fetcheth a blessing from the Throne of Grace the Notes and Adiuncts of that Confession of sinnes to which Remission is promised 1 Iohn 1.9 Pro. 28.13 Let them tell mee wherein the Euangelicall Repentance of the childe of God in his new birth or after his fall differs from the Legall Penitencie of Iudas Esau and the Papists with other such like Misteries and Principles of Diuinitie the knowledge of which is a good meanes both for honouring of God and sauing of their owne soules and I shall be very glad that my strong iealousie and vehement suspition of their blockish ignorance is desiredly remoued I know many like the naughty Seruant know the will of their Master that doe it not Luke 12.47 like the Athenians that know how to doe well and will not that know how to speake well and to worke ill like that carnall Cardinall that declaimed against whoredome and practised ere hee slept what hee inueighed against such like the Armenian Dragons haue hot mouthes and cold hearts yet an hundred times moe we haue in this our marueilous light that doe no more know how to beginne prosecute or finish any part of the seruice of God then a new admitted Colledge-Student a fresh-water Souldier an vnexpert raw seruitor a rude Prentise know what belongs to their places functions professions to the customes and conditions of their place the first houre of their admittance a fearefull case for such as haue had so good meanes and haue profited nothing A second branch of this reprose extends to those who want not onely the skill but the will to serue and worship God vnlesse in a will-worship such as they themselues conceit and imagine is sufficient though mixt vvith such filthy dregs and dung-hill of Ignorance profanenesse superstition formalitie and hypocrisie as makes God lothe and abhorre their offerings How many are there in the common folde of Christianity amongst vs that in this maine dutie of hearing the Word and the voyce of the great Shepheard in the Ministerie of vs the Vnder-shepheards for one Sermon that they here lend their eares and hearts to an hundred times to the voyces of strangers whether Seminaries and Iesuites the Popes Factors or Stage-Players the Diuels Preachers or other such Charmers which infatuate and bewitch their soules as the false Apostles did the Galathians Gal. 3.1 I speake not of the manner of their hearing without all preparation before without all reuerent attention submission or faith in hearing or meditation and examination of themselues and their families after hearing whereby the word is made vnprofitable to them yea the sauour of death to death But when doe they heare at all or whom where is their Dauids delight in the Law and Statutes of God where is their longing after the Congregations and Assemblies of the Saints after Bethell where is their soules sickenesse after the house of God to come and worship in the holy Temple there were such men when Dauid Ezekias Iosias Anna good Simeon and the Primitiue Saints were liuing whom Augustine called the Lords Antes that euery day would hast into the Lords Barne to fetch corne the bread of life as the Israelites gathered Manna euery morning But our age affords Drones and Waspes and Grashoppers in their stead the neglect of Gods publike worship in the solitarie seates of many vnfrequented Churches in the thronged fields and tippling-houses in many Parishes In this our numerous people wherein our Land like a full Bee-hiue might cast many swarmes shewes that most haue lesse will to serue God then the Diuell the world or their bellies But to leaue the Church-seruice wherein man sees thy defects and defaults better then thou thy selfe Tell me vaine men in the truth of their soules if there be any truth in you what sacrifices many of you chiefely you the common and vulgar people haue offered vnto God in priuate vvhere is the furrowes and wrinckles in thy face thy bleared Leah-like eyes that thy teares haue made being occasionedly distilled from the Limbecke of a sorrowfull soule for thy sinnes where was thy last Bochim place of weeping thy last Mâ—spez where like a true Israelite thou didst poure downe water before the Lord When didst thou take vp Dauids course in washing thy Couch with teares
and thy bed with weeping Where didst thou mourne like Ezekias 2 Kings 20.3 Alas thy dry eyes and stony heart polluted soule and guiltie conscience tels thee this part of Gods Seruice is yet omitted Moreouer where didst thou volly out thy broken sighes for thy Sodomitish and crying sinnes What times morning euening day or night What place what Chamber Closet Gallery Garden Groue Wood Field can witnesse thee smiting vpon thy breast with Ephraim Ier. 31.19 ashamed of thy sinnes with the Princes and Iudges of Israel like a Theefe taken in the manner Ier. 2.26 casting downe thine eyes and knocking vpon thy breast with the penitent Publican Luke 18.13 mourning like a Doue in the Desart and a Pellican in the Wildernesse for thy transgressions and enormities this part of Gods seruice is pretermitted When didst thou commune with thine owne heart in thy priuate Chamber searching the secret sinnes of thy soule with the light of the word finding out thy present corruptions and recounting the by-past follies of thy youth in the bitternesse of thy soule confessing them vnto God with the repenting Prodigall laying open the wounds Leprosies and ruptures of thy soule to Christ thy Pihsitian I doubt this sacrifice of a wounded soule a broken hart and a contrite spirit is eyther not at all or very coursorily performed this seruice and sacrifice pleaseth God too well Psal 51.17 for the Diuell to suffer it to passe without long delayes many interruptions and in too many absolute omissions But lastly tell mee seriously how oft hast thou poured out thy soule before the Lord in Prayer for the pardon and remission of sinnes for a new heart a renued soule for conuersion and turning to God for increase of Faith for the holy Ghost for the gifts of Grace Wisedome Chastitie and the like as Dauid the Apostles and Disciples of Christ Paul and other of the Saints haue done hast thou done this I aske thee not whether thou hast oft babbled or not like the Heathen and our ignorant Papists in pattring ouer thy Lords Prayer as they doe their Pater Nosters and their Auees without Faith or feeling without heart and affection with that lip-labour that Christ condemned in the Gentiles and God in the Iewes Neither doe I aske thee if Parrat-like thou hast said ouer thy Creed and thy tenne Commandements sometimes when thou didst rise and goe to bed which are as far from being Prayers as the Diuell is from truth or as ignorance is from knowledge that tels thee they are Prayers which are none With these Heathenish and Idolatrous Seruices perhaps thou had lodened the Lord as the Iewes once ouer-wearied him with the like vanities Esay 1.11.12.13 But I aske thee how oft thou hast indeede prayed how oft indeede with a Sacrifice of Prayer kindled with zeale inflamed with the fire of the spirit heated with feruency directed with knowledge grounded on Faith in the Promises prosecuted with Humilitie and Reuerence attending with Constancie and Perseuerance accompanyed with Repentance for sinne and her hand-maides Contrition and Confession how oft I say with such a qualified Prayer hast thou approached the Throne of Grace put vp thy petitions to heauen knocked at the gate of Grace for graces to be giuen sinnes forgiuen how oft with such Incense hast thou visited the Lords Altar Seauen times a day with Dauid nay three times with Daniel nay once nay none in many dayes vvill thy heart tell thee if it continue not still hypocriticall deceiuing thee as Sathan hath deceiued it Well and yet thou thinkest to be saued But vpon what grounds rotten God knowes Indeede euery one that cals vpon the name of the Lord shall be saued so saith the Prophet so the Apostle Ioel 2.32 but thou callest not on the name of the Lord saith thy heart at least not as thou oughtest to doe which makes thy prayer an abhominable sacrifice therefore thou thus continuing shalt not be saued But let mee goe further with thee Dost thou pray in priuate that 's well but dost thou pray for with and amongst thy family in thine owne house as did Abraham Ioshuah and the faithfull in their dayes here thou art mute and thy heart giues the negatiue It is apparent God is as frequently and as feruently serued in the Houses Tents Tabernacles and Campes of many sauage and Scythian Souldiers as in thy house Mahomet hath better seruice in most families of the Turkes and the Diuell of the Virginians then God hath in thy house For Prayer is such an excellent part of Gods worship that it is oft vsed for the whole seruice of God as Gen. 4.26 and else-where being a dutie whereby as man is profited so wherewith God is wonderfully pleased and his name glorified Psal 50.15 euen in all his Attributes both 1. in his Wisedome in acknowledging that hee is infinitely vvise in knowing our wants 2. in his Power in that hee is able 3. in his Mercy in that he is willing 4. in his Omnipotencie and his Omnipresence that hee is alwayes ready and present to heare and helpe his Church and children 5. as also in his Knowledge in that wee confesse him by Prayer to be the sâ—archer of the hart and the onely Intelligencer of the desires of man Now where this principall part of Gods Seruice and Worship is omitted or but slubbered ouer as Elies Sonnes did the Sacrifices in publike or priuate how can a iealous and a zealous God indure it When thou omittest neglectest despitest or despisest this whole Seruice of God how shall the Lord be pleased with thee thou depriuing God of the principall part of his Glory hee will frustrate thee of thy hoped glory for who euer are glorified of the Lord in heauen must glorifie him in some measure on earth I might also examine in this Quere how thou performest other parts of Gods seruice namely those which are Eucharisticall and Gratulatory in praysing God for his blessings temporall and spirituall as did Dauid in his Generation with others Psal 100. Psal 130. A dutie though commanded by God Psal 50.15 and as a part of his Seruice so of his Glory Psal 50.23 yet neglected as frequently as fouly as it was of the nine cleansed Lepers Luke 17.17 and of Ezekias 2 Chron. 22.25 vvhereby Gods vvrath is kindled against many a man and his seede and posteritie as it was against Iudah and Ierusalem Secondly they are both depriued of former blessings for their ingratitude and Gods hand shut from pouring out any new mercies into the riuen dishes of such vnthankfull soules Many moe parts of Gods seruice omitted by an vngratious and vngratefull vvorld might be prosecuted whereby it plainely appeares that there are great troupes and swarmes of profane and godlesse men amongst vs that haue not God in all their thoughts like the Hypocrites in Iob 27.10 that haue no delight in God such Atheists as Dauid describes in the Psalmist Psal 14. Psal 53. and as Zephanie Ieremie
of God Rom. 1.30 Rom. 8.7 vnruly and vntamed Heffers Hâ—s 4.16 Spurners against God Deut. 32.15 A rebellious and a false seede Esay 57.3.4 Conspirators and such as stretch their hands out against God as Iob and Ieremie call them Ier. 11.9 Iob 15.25 Dispisers of the Spirit of Grace Heb. 10.29 Stout against God in their words Mal. 3.13 Contemners of his wayes Iob 21.14 Setting their mouthes against heauen Psal 73.9 Dispising both the Word of God vvith the Iewes 2 Chron. 24.19 Psal 50.17 and the Workes of God as did the Gentiles Rom. 1.21.22 And the Ministers of God as the Elders of Israell and the People did Moses and Samuel Exod. 16.8 1 Sam. 8.7 And the Iewes CHRIST and his Disciples but euen the person of GOD himselfe as did the Aramites Nabuchadnezzar Senacherib Rabsekah and others so the Lord hath threatned to despise such despisers 1 Sam. 2.30 to deride such deriders and to lay their honors in the dust Psal 2.4 Cursed are they of the Lord like the inhabitants of Meros Iudg. 5.23 euen with all the curses pronounced from Mount Eball Deut. 27. Because they serue not the Lord the Lord accounts basely and vilely of them euen as of Oxen and Asses Dogs and Swine Esay 1.3 2 Pet. 2.22 As drosse and dung and vnsauory Salt fit to be cast away yea though Coniah the Sonne of Iehoâ—akim were as the signet vpon the Lords right hand yet if hee despise the Lord hee shall be pluckt thence accounted as a despised and broken Idoll or as a filthy vessell Ier. 22.24 28. Nay though Saul be a King if hee reiect and forsake the seruice of God God will reiect and cast him away to 1 Sam. 15.16 Yea Ierusalem if shee refuse to obey her God shall be an habitation of Diuels Reu. 18.2 The Iewes though Ruhamah shall be Lo-ruhamah though Ammi Gods people yet if they forsake the seruice of God they shall be Lo-ammi none of Gods people Hos 1.6.9 But as at this day it is seene a disgraced despised and contemptible Nation and so will the LORD deale with all other wickedly wretched contemners and despisers of his Glory his Word his Workes his Ordinances they shall be blamed and shamed and come to an ignominious and odious end Euery creature shall conspire their destruction that serue not their Lord and Master the Creator The Angels shall smite them as they did Pharaohs first borne Zenacharibs Hoast and Herod Acts 12.23 Men shall laugh at them and the righteous shall haue them in derision Psal 32.6 7. They shall not continue in honour but be like the dumbe beasts that perish Psal The Diuell shall tryumph ouer them and cry at their deserued Plagues So so there goes the game They hiding their sinnes and not confessing them to Gods glory shall not prosper Prou. 28.13 Their soules shall be smit with feares like Pushur and Cain Gen. 4. Ier. 10.3 There shall be no peace to them but sonitus terroris a sound of terrour round about Esay 57. Iob 15.20 c. For their good names these shall rot and perish Prou. 10.7 euen like their wealth and substance vpon which Gods curse shall seaze Deut. 28.16.17.18 They shall be made a wonder a Prouerbe and a reproach amongst all people an astonishment an â—issing and continuall desolation Deut. 18.37 Ier. 25.9 And for their seede it shall not prosper the sword shall destroy them Iob 27.14 for the Lord will root out the memoriall of the wicked from the earth Psal 34.16 Therefore as Dauid concludes to the comfort of Gods Seruants after the enumeration of many blessings Thus shall the man be blessed that feareth the Lord so I may say in these particulars and many moe plagues denounced from the mouth of GOD as in Leuit. 26.16 Psal 49.12 Psal â—07 10 Prou. 3.33 vpon the wicked in this life besides those which they shall feele and finde in their death Iob 13.26 Psal 49.14 And in Iudgement Dan. 12.2 Esay 2.11 Reu. 1.7 Reu. 6.15 Mat. 25. and 41. and in hell Marke 9.43.44 Luke 13.28 Reuel 9.6 Loe thus shall the man be plagued that serueth not God If any beleeue not these testimonies let him looke his owne face in the glasse of the examples of Pharaoh Herod Nebuchadnezzar Holofernâ—s of Iulian the Apostate Valerian Antiochus Nero Domitian Decitis Dioclesian Baiazâ—t with infinite others from the Word and Histories as they are recorded by the Machabees Tacius Suetonius Dion Orosius c. and they will speake that from the beginning of the world till now sinne alwayes brought shame and that Gods dishonour brought Gods disfauour death to the body damnation to the soule which considerations may be whips and goads to driue vs to the dutie vrged It is contrary with the godly their seruice is the path way to honour the people that hearken vnto Gods voyce are a precious people vnto him high aboue all Nations in praise in name and honor Deut. 26.17.18.19 Aske the verdict and censure of all the Prophets and Apostles and the Seruants of God Esay Micah S. Paul S. Iames S. Peter yea of Christ himselfe and according as they were inspired by the Spirit of Truth and knew in their owne experience they will say that the way to be great is to be good to rise is to fall to be exalted is to be humbled vnder the mighty hand of God 1 Pet. 5.6 The way to seeke glory and honour and immortalitie is to continue in well doing Rom. 2.7 to be fixed established and to indure for euer is to beleeue and to fulfill the will of God Esay 7.9 1 Iohn 2.17 and that the onely thing that is good for man is to walke with God Mâ—c 6.8 Yea Tâ—lly and Aristotle that made Honour the subsequent and effect of Vertue and Goodnes the Aegyptians that painted it betwixt Humilitie and Labour the Romanes that so composed their Temples that a man must first passe by the Temple of Humilitie and Vertue ere hee could touch the Shrine of Honour saw with the eyes of Nature that the way to be great is to be good Yea to serue that goodnesse which the Heathens onely coniectured but Christianitie defined to be the soueraigne good and that is God himselfe who is both more willing to preferre his Seruants to earthly dignities here if it be good for them to be exalted yea and infinitely more able then Assuerus was to honour Mordocheus Hest 6.6 Nabuchadnezzar Daniel Dan. 5.7 Pharaoh Ioseph yea or Saul any of his Captaines or followers for all his baosts of his Fields and Vineyards 1 Sam. 22.7 since his alone is Greatnesse and Power and Glory and Victory since all that is in heauen and Earth is his Riches and Honour Power and Strength c. as Dauid acknowledgeth Hannah singeth and Cirus confesseth 1 Chro. 29. 11.12 1 Sam. 2.7.8 Ezra 1.2 For I pray you what was the most that any of those great Monarchs could doe for any of their
Fauourites and Followers in their chiefest graces when they set their wits a-worke what to doe for such a man whom the King will honour Cloathing in Purple and royall apparrell setting on their heads a Princely Diadem putting a Chaine of gold about their neckes Rings vpon their fingers mounting them on their Steedes or setting them in a gorgeous Chariot with Proclamations before them of the Kings fauours towards them was the chiefe luster and eminencie that earthly Kesars could dignifie their chiefest Seruants withall Gen. 41.42.43.44 Hest 6.9.11 c. But what are all these Honours that the King of Aegypt the King of the Medes or of the Babilonians could profer in respect of that Honour which God bestowes vpon the meanest of his Saints and Seruants Surely toyes and trifles for in stead of these fine Linnens and royall Roabes that are exposed to the corrupting Moath and consuming Time God will clothe his with the externall and internall Roabes of Grace the righteousnesse of Christ Esay 49.16 Rom. 13.14 they shall not haue a fading but a flourishing not a mortall but an immortall Crowne not of Gold but of Glory that is they shall not haue a Chaine of Gold onely Psal 45.13 but of golden Graces knit together by Saint Peter 1 Pet. 1.4.5.6 c. In stead of a Ring they shall be placed as Signets on the Lords right hand Ier. 22.24 I cannot say they shall ascend vp in a chariot though Elias were so taken vp but they shall be aduanced to choise mansions in such a Kingdome as surpasseth all the Kingdomes of the earth as much as the Sun the Clouds or Salomons Throne Iobs Dunghill Ephes 2.6 Iohn 14.2 Rou. 3.12 where they shall be Kings and Priests for euer Reu. 1.6 Such honour haue all his Saints Psal 149.9 If any man obiect that he sees no such honour that Gods Saints haue that they are rather made here a gazing stocke to men and Angels despised reuiled and euill spoken of yea reputed as the filth of the world 1 Cor. 4.9.12.13 and the off-scouring of all things Answ It is true indeede But of whom Of such whose neyther prayse nor disprayse is to be respected of profane men children of Beliall of fooles and naturalists for so are all vngodly men tearmed Psal 14.1 Psal 53.1 Luke 12.20 Ier. 4. c. Of such wee are reputed fooles for Christs sake yet are wee wise in Christ though weak yet strong though despised yet honourable 1 Cor. 4.10 Honourable though not with wicked men yet wee shall be hereafter when wee must sit in ioynt Commission with Christ in Iudgement vpon them In the meane space wee are honoured of God and if he be with vs who can be against vs Rom. 8.31 Besides if this Motiue will not fixe vpon thee yet let the greatnesse of reward the excellencie of the wages the liberall allowance of Gods Seruants stirre thee vp at last to sing this best part of Simeons Song with heart and voyce that thou wilt be Gods Seruant It is a blasphemous scandall that the Iewish Atheists cast vpon God that it is a vaine thing to serue God and they had got no profit in keeping his Commandements Mal. 3.14 For sure there is a reward for the righteous doubtlesse there is a God that iudgeth the earth Psal 58. 10. A reward euen in this life euen before the Sonnes of men Psal 31.19 Euen at Dauid was annoynted long before hee was crowned 1 Sam. 16.13 2 Sam. 2.4 So here the Lord annoynts vs with the oyle of Gladnesse in the Church militant though wee haue not the Crowne till Christs appearing tryumphant 2 Tim. 4.8 Yea euen here the Lord is a Sunne and a Shield to his Seruants he giues grace and glory and no good thing will hee with-hold from them that liue vprightly Psal 84.11 For what good thing doth mans heart desire which God doth not promise and performe to his league Subiects 1 For their Wealth he giues them wealthy wages an hundred-fold Marke 10.30 Hee builds the Hebrew Mid-wiues houses Exod. 2. and giues his Seruant Dauid a great portion for he loueth the prosperitie of his Seruants 2 For Health the Lord will make their bed in their sicknesse Psal 41.3 Yea the voyce of ioy and health is in the habitations of the righteous Psal 110.1 3 For Strength the Lord himselfe is their strength Psal 27.8 and they shall be strong in the power of his might Esay 6.10 4 For Fame their memoriall shall be blessed Prou. 10.7 yea their righteousnesse shall shine as the light and their iudgement as the noone-day Psal 37.6 euen as Salomons did to the furthest South 5 Yea their Enemies that haue traduced them shall will they nill they acquit them and iustifie them euen as Saul twise iustified Dauids integritie 1 Sam. 18. and Chap. 26. and Pilate Pilates Wife the Centurion nay euen Iudas himselfe together with the Sunne the Earth and the Stones acquitted CHRIST who is tearmed Gods righteous Seruant in Esay and proclaimed his innocencie 6 Nay rather then they should want their deserued commendations God himselfe will prayse them liuing and dead as hee did in Moses funerall Sermon Iohn 1. 7 Nay iustifying them euen against the accusations of the old accuser Sathan as hee did Iob Iob 1. Hence wee haue these Encomiums of Dauid Ezekias Asa Iosias Moses himselfe with others in the old Testament to be men after Gods owne heart men of vpright perfect and relenting hearts and of meeke spirits Hence also Christ himselfe so famouseth the Centurion the Canaanitish woman the good Seruant Nathaniel Mary Magdalene c. Hence Paul so commends Mnason Gaius Philemon Appia c. Luke in the Acts Steuen Dorcas the noble Baraeans Bernabas vvith others for their Faith their Sinceritie Zeale Almes deedes Liberalitie Hospitalitie Loue to the Word searching the Scriptures Holinesse with other Graces so much doth God delight in the flourishing fame of his Church and Children For Peace where righteousnesse flourisheth there is abundance of peace Peace keepes her Throne amongst Gods Seruants for though they be at warre with the black Prince of Hell and his blacke Guard the wicked and with the World and chiefely with their owne corruptions yet they haue peace with GOD with Christ with the Angels with the Church with her Children with their Brethren vvith the Creatures with their owne Soules and Consciences such as none knowes saue those that inioy it For Fauour they are in wonderfull grace with their Masters they haue freedome of accesse to the throne of Grace vpon all occasions the golden Scepter is alwayes stretcht out vnto them they may haue easier accesse to the God of heauen and more gratious welcome with obtayning of their Suites and Petitions and Prayers then any Courtier with a temporall Prince it being as truely verified of God towards his Seruants as it is recorded of Augustus Caesar and Traian these morrally good Emperours that hee neuer sent any discontented or empty
possesse vs that are now liuing of our ineuitable dying that it may worke in vs the same effects that it did in them Oh let vs thinke of it in our prosperitie in our pleasures let vs meditate of it in our Orchards in our Gardens as did Ioseph of Aramathia who Iohn 19.41 had his Sepulcher in his Garden euen the place of his recreations let vs thinke of it in our beds those Embleames of our graues in our Closets in our Cloisters in our Walkes and Galleries that so remembring it in euery place expecting it at euery houre it may not come vpon vs vnprouided as the storme vpon the Marriner as the enemie vpon the drowsie Centinel as Dauids Companie vpon the drunken Amalekites as the politique Graecians vpon the secure Troyans Death is like the Basiliske it hurts not if it be spyed betimes if Death spye vs first it kils vs as the Basiliske doth the Traueller if wee spye it first wee kill it as the Traueller doth the Basiliske as Ambrose makes the Application and therefore as Aristotle writes of two Fountaines the one whereof if a man drinke it makes him laugh so much till he dye if of the other it both hinders laughter and preuents death these two fountaines are the Remembrance and the Obliuion of death the last is like poysoned water to kill vs the first like strong distillatorie waters to reuiue vs. Yet alas for all this who thinkes of death there is such a generall crust of Securitie growne ouer this Land that it is to be feared wee are exposed to the same dangers that Ierusalem was the cause of all whose plagues was shee knew not her visitation she remembred not her end Lament 1.9 Oh how few number their dayes that they may apply their hearts vnto wisedome How few thinke of their ends till sicknesse end them till Death say to them as GOD to Ezekias Thou must dye and as the Prophet to Ahaziah Thou shalt not come downe from thy bed to which thou art gone vp 2 Kings 1.4 How few looke into hell ere they leape into it How many Arithmeticians are in the world that number all things but their dayes their corne cattle sheepe stocke money wares and the like that are as wise Serpents in euery thing excepting in fore-seeing their death How many like carelesse debters still runne into the debts and arrerages of former sinnes with GOD their patient Creditor neuer thinking of the day of account the strictnesse of the Iudge the closenesse of the Prison the Serieant at their backes Death ready to arrest them How many sleepe out their time like Salomons sluggard How many cry Soule take thine ease eate drinke and be merry singing to the Tabret and the Harpe 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 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 in vs that we shall not dye till we be old as Seneca notes Non patemus ad mortem c. yea euen such as thinke they shall be happy after death thinke little of the day of death 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 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 wâ—isheth thee to remember thy earth Oh that they were wise saith God of Israell and woul'd remember the latter things Deut. 32.29 Oh that wee
marryed couple in turning their water into wine Iohn 2.6.7.8 The like care the Lord hath ouer euery poore marryed couple that haue small meanes great charge for The eyes of the Lord are vpon them that feare him and that put their trust in hit mercy to deliuer their soules from death and to feede them in the time of dearth Psal 33.17.18 Thus hee fed Iacob and his Children when there was a dearth in Canaan hee sent Ioseph before into Aegypt in his speciall prouidence to prouide for them So God fed his Israell like Sheepe in the wildernesse with Angels food and water from the Rocke Thus Christ fed his fainting auditors in the Desart with bread and Fishes as he did his Disciples vpon the shore with the same dyet Yea hee still feedes all his hee feedes euen the wicked hee giues a soppe to Iudas nay hee feedes the Eagles Crowes and Rauens Birds and Beasts Nay hee clothes the Lillies and will hee not feede and clothes thee and thine oh thou of little faith Ponder well Christs seauen arguments in the sixt of Mathew against thy diffidence if thou couldest but rest in him and relie vpon him by faith though the Lyons should want and suffer hunger though the Lyons and and Buls of Basan the great ones of the world should be famished as were some in the siege of Samaria and Ierusalem yet thou shouldest want nothing that is good If thou hast faith but as a graine of Mustard-seede in truth and sinceritie which extends to thy body as well as thy soule ere thou shouldest perish the very Heauens should raine Manna as it did on the Israelites the Rocke should giue her water yea the law-bones of Beasts should afford thee moysture as to Sampson the very Rauens nay the Angels should feede thee as they did Elias the very Fishes of the Sea should afford thee siluer as they did Peter Mat. 17.27 12 Mans life doth not consist in abundance of earthly things Luke 12.15 Man liues not by bread onely Mat. 4. God can blesse a small pittance and portion vnto thee hee can multiply a few Loaues and Fishes to the feeding of thousands hee can increase the little Oyle in the Cruize and the Meale in the Barrell to the poore widdowes to the sustentation of their families and the paying of their Creditors to whom they are indebted 2 Kings 4.2.3 Hee can make Daniel and his three Companions prosper looke and like as vvell with pease and pulse to eate and water to drinke nay to be fayrer and better liking for three yeeres together then those Children that eate meate of the Kings portion and dranke of the Kings Wine Dan. 1.12.13 â—4 15 As it is all one for the Lord to saue with many or with few 1 Sam. 14.6 to ouerthrow whole Armies with a few Water-lappers with a Warriour and his Armour-bearer by a Boy or a Shepheard yea to slay a thousand with the law of an Asse in the hand of a strong man so it is all one vvith him to feede and to foster thee with this portion or that with course meates or cates to sustaine and maintaine thee and thine vvith great meanes weake meanes small meanes no meanes or contrarie to all meanes how many if we beleeue Histories and experience both in sieges of Cities by land and in stormes and extremities by Sea haue beene preserued for a long time euen with such meates as nice and daintie stomackes would lothe and detest vnlesse hunger were the Cooke as the flesh of Horses milke of Mares Frogs Mice Rats nay greene Hearbes Plants Grasse and Leather of shooes What small portion of bread hath glewed and holden the life and spirit together for many dayes together yea euen Tobacco it selfe that much vsed abused Plant I haue wondered to heare Marriners relate It were much that a Daughter should nourish her Father by opportunities to visit him in prison such a time by yeelding her onely breasts to be suckt by him that the expectations of all those that commanded hee should be famished to death were frustrate if the Authors may be credited vnlesse that Gods helpe were able to blesse small meanes aboue humane hopes Euen the crummes will suffice Lazarus neyther doe I thinke that hee dyed of famine but eyther naturally or by the violence of his diseases I am perswaded God prouided both crummes and crusts for him else-where if there were such a Lazarus historically as the most thinke and not Parabolically as Salmeron and others discusse so will the Lord prouide for thee 13 The best of Gods Children haue beene as poore as thou now art euen Christ the Son of God by nature heyre of the earth and of the nations whose al things are was here on earth poore So was Iob Iob 1.15.16 so Elias 1 Kin. 17.11 begging a piece of bread the Apostle Paul and Peter and the rest of the Disciples poore Fishermen wanting siluer and gold Acts 3.6 So were there in euery place poore Saints as in Macedonia in Ierusaâ—em and else-where in the Apostles Ministerie 1 Cor. 4.11 So from time to time the most excellent of the Saints such as waâ—ted for the comming of Christ that they might receiue a better resurrection vvere without house and harbour meanes and munition Tossed to and fro wandring vp and downe in sheepe skins and gâ—ate skins being destitute afflicted tormented Heb. 10.24 Heb. 11 35.36.37 To which besides these before and in the Apostles times wee might adde those and many millions recorded by Eusebius the Tripartite Historie and the Centuries of such that were in the same case in the persecution eyther of heathenish or hereticall Emperours chiefely by Arâ—ians amongst whom were Athaenasius and Chrysostome in their time as also those that were spoyled by the Gothes and Vandals What neede I mention Dauid that was almost famished till hee ate the Shew-bread so the stocke of Dauid Ioseph and Mary the mother of Christ whose offerings of Turtle-Doues for want of better sacrifices shewed they were not rich yet the Lord supplied their wants to carry Christ into Aegypt by sending the Wise-men of the East with gold vnto them Mat. 2. euen as the Lord will supply thy wants vpon the like occasions for his glory and thy good or if thou liue poorely or dye in debt as many of the Lords seruants haue done yet if thou haue Christ and the riches of his mercies by faith thou art rich enough liuing and dying Obiect But this perhaps troubles thee that thou hast beene in a good estate and art now declining and at the lowest ebbe Ans Since this is a burthen it is a miserie to haue beene happy yet euen the very Philosophers as Seneca and others besides Petrarcke haue prescribed comforts in this crosse but the word hath balme plenty for this sore the Saints haue tryed the like as did Iob whose