soule is pulled and mooued to and fro either vnto good or vnto bad actions Here is Loue stronge loue stronge as death and affection that will mooue vs if not here is feare of Iealousie that growes cruell Iealousie cruell as the graue if loue will moue vs wee shall bee knit vnto Christ that way if not if feare will moue vs wee shall bee drawne vnto Christ that way and if neither of these single will moue vs if both together will moue vs here is feare that growes out of loue grounded vpon loue loue is strong as death but if abused she growes iealous and that Iealousie growes cruell But if neither loue nor feare nor both these grafted together will drawe vs then is our case most desperate this I conceiue to bee the resolution of the text the branches whereof you haue heard in my text Set mee as a seale on thine heart and as a signet vpon thine arme that is the petition of the Church or the euidence of Christ his two metaphors which doe most liuely expresse and set foorth vnto vs. The neere coniunction betweene Christ and his Church in the 22. of Ieremie the 24. verse as I liue saith the Lord though Coniah the sonne of Iehoiakim king of Iudah were the signet of my right arme that is as neere to mee as neere possiblie could be yet I would cast him off The personall vnion of the sonne of God vnto our nature it is the first great mysterie of godlinesse for without controuersie great is the mysterie of godlinesse the 1. of Tim. the 3. chap. the last vers God manifested in the flesh Yet notwithstanding you may be bold to say that this vnion wherof Salomon doth here speake it is aboue that and a neerer vnion and coniunction vnto vs in two respects first that hypostaticall vnion it was the coniunction of God and mans nature in generall but this comes neerer doth incorporate our particular persons into one bodie with Christ Howsoeuer the other in his owne nature bee great betweene the things themselues vnited yet notwithstanding this is vnto vs more comfortable because it brings with it a particular application to euery one that wee may say and pray with Dauid in the 35. Psalme the 3. verse Say vnto my soule I am thy saluation not onely vnto all in generall but vnto thy soule and my soule in particular which is more comfortable Therefore God hee hath for this purpose not only ordained the preaching of the Gospell in publike to declare the loue of God in Christ Iesus to mankind in generall but hee hath also instituted sacraments which are ministred vnto euery ones persons in particular that as Gods loue is vnto all so he confirmeth the same loue to euery one in particular that is capable of the same Secondly this coniunction which this metaphor expresseth it exceedeth the other in this that though Christ did take our nature vpon him and our nature with all humane infirmities yet hee did take it cleane voide of all sinne but in this misticall vnion betweene Christ and his members though we be full of sinne and infirmities as well in soule as body yet he vouchsafed to knit vs vnto himselfe as being one bodie Iesus Christ ties vs as in an vnseparable knot which vnity is most comfortably in the Scripture set forth by two Metaphors both which come short of these meraphors in my text It is expressed by the head and the members and by man and wife but Nero or some Tyrant may chop the head from the members and death doth make a separation between man and wife but of this vnion saith the Apostle Paul I am perswaded neither death nor life principalities nor powers shall be able to separate vs from Christ and in the 8. of the Epistle to the Bomanes the 28. also we know that all things worke together for the best vnto them that loue God euen to them that are called of his purpose But the two metaphors of my text are more emphaticall for the heart it is the fountaine of life it is the first that liueth and the last that dieth and the arme is the instrument of power if Christ haue set vs as a seale vpon his heart and as a signet vpon his arme let vs see what principalities or power what life or death is able to make a separation betweene vs except he can be ouercome who is omnipotent God himselfe this signet shall neuer bee plucked from his arme and vnlesse he can die againe who is life it selfe the Lord of life this seale which is imprinted in his heart shall neuer be blotted out this admirable coniunction betweene Christ and vs it is here declared in this place and propounded by way of a petition whereof we may be bold to make a position and say indeede that Christ hath set vs as a seale vpon his heart and that he hath worne vs as a signet vpon his arme For that which was the wish the prayer desire of the Church in Salomons time when this song was sung that is now inioyed by the Church of Christ their wish is our Article their prayer our creede wee doe beleeue it because Christ hath manifested it since the Son of God did take vnto him an heart and an arme that is to say a humane soule within and a naturall bodie without hee hath in that soule and body fully granted the petition to the Church and set vs as a seale vpon his heart For were not we deepely imprinted in his heart when he suffered his hart to bee deuided by the point of the speare when he shed out water his heart bloud in loue vnto vs when he was in a manner forsaken of his owne Father rather then his father should forsake vs. That Euangelicall Prophet Isaiah in the 49. cha ver 16. saith in the person of God vnto Zion I haue ingrauen thee in the palmes of my hands were we not deepely ingrauen in the palme of Christs hands when hee suffered both hands and feete to bee pierced vpon the crosse it was a deep impression and Christ would neuer haue suffered it vnlesse this seale had bin deeply printed in his hands showing them after his resurrection this print still in the 24. of Luke Behold my hands and feet It is a question amongst Diuines whether those scarres in the hands and in the sides of our blessed Sauiour which remained in his bodie after his death resurrection to the end that hee might shew himself vnto a few doe not yet remaine in his glorious body being in heauen that he may shew them at the last day of his resurrection that they might looke vpon him whom they had pierced and this is without all question the impression spoken of in this place remayning still on his hands and heart and Iesus Christ doth euen weare vs and makes as precious account of vs as the signet of his right hand for the same affections hee had
so we might happily escape this bitter haruest erre not my deere brethren saith S. Iames for this is a dangerous errour it is that imputation which old Adam by way of insinuation laide vpon God as if God had made him a wife for to tempt him and it doth sticke fast in the hearts of many of his sonnes vntill this day that in euery sinne that a man committeth there is some fatall necessity from aboue that driues him thereunto but if there had been no other booke written but that which euery one carries about him in his owne bosome it would conuince him of this errour For my conscience tells mee that I haue omitted many duties which I might haue done and haue committed many sinnes which I might haue left vndone doth my conscience erre in this accusation or not if it erre how can it iustly be mine accuser at the last day the 2. Rom. the 15 if it erre not then erre not my deare brethren saith Saint Iames bee not deceiued saith my text for there is no place for excuse or extenuation but as a man soweth so shall he also reape be not deceiued for if thou be thou canst not deceiue God he is not mocked is it not a mocke and an indignitie both for to account the blood of Christ an vnholy thing as if it had beene shed to Heb. 10. 29. wash swine withall that delight to wallow in the mire or dogges that returne backe againe vnto their vomit Such sinnes of recidiuation as those wherof the Apostle speaketh Heb. 10. 26. before what is the reason that the holy Ghost hath not recorded in the booke of God any one example of any that receiued pardon was restored for any grosse sinne by him committed that euer fell afterward into a relaps and was saued what is the reason of this Surely because it is to bee feared that the repentance of such a one was but a mock-repentance the burned childe dreades the fire and so will a true penitent shun that grosse sinne whereof hee hath had a true remorse If this clause of my text shal seem obscure vnto any how God is mocked this Citie will yeeld vs too large a commentary for to make the same plaine vnto you A man with an ill purpose hath gotten doth keep an other mans goods in his possession no rare-example his conscience tells him this is a great sinne for if others should deale so by him he would be iustly greatly offended now for this sinne amongst the rest he doth aske and hope for pardon at Gods hand as if he did repent but it is but a mock-repentance for saith S Austin a thiefe takes my purse he saith hee repenteth and doth aske pardone but hee keepes my purse and holdes it still doth hee not mocke mee I may put vp this flout because I cannot remedie it but God is not mocked hee will haue iustice satisfied So I vnderstand my text A Merchant liueth riotously not like the prodigall Sonne vpon his owne Luk. 15. 13. Luk. 16. 6. portion but as the vniust Steward vpon other mens in the end either for necessitie or in policie which is worse hee becomes Bankerout no rare example he agrees with his Creditours for the halfe for the third yea for lesse he doth not obserue the Prophets rule first sell and pay then 2. King 4. 7. liue thou and thine on the rest but first he reserues a rich portion for him his then he paies of the rest so the world is blinded his Creditours are deluded but God is not mocked there will come a day when all reckoings shall be cast ouer againe when iustice must bee satisfied to the full then shall this debter be cast into prison that is into a prison out of which he shall not come till hee haue paid the vttermost farthing and yet shall not haue a farthing for to pay it Therefore beloued in our Lord and Sauiour Iesus Christ this wee doe say and affirme and I beseech you for to carry it home with you for one sound point of doctrine that the bloud of Christ was not shed vpon the Crosse for to pay mens debts ciuilly vnderstood not because it wanted vertue for there is more vertue in the seede of the woman then there can be poyson in the head of the Serpent but it is because that debt was paid vnto God and not vnto men It was because thou couldest not performe the least part of that price that was tendered vpon the crosse but this debt to thy Creditour thou maiest It was because by a counterfet repentance thou hadst made thy selfe vncapeable of pardon and it was because thou didst offer an indignitie vnto thy blessed Sauiour in setting such a reckoning vpon his score Let mee conclude then in one word these debts Christ doth not pay for the reasons alleaged thou canst and wilt not discharge thy contracted debts iustice one day must be satisfied vnto the full therefore look thou to it and looke to it before thou die for after death comes iudgement So I vnderstand my text let mee speake vnto you beloued as the Apostle speaketh in this place not vnto those that are without whom God shall iudge but vnto those that are in the Church vnto you that call vpon the name of the Lord who call Christ Lord as Professours of the true Christian religion who as zealous Professours of the same can double it and crie Lord Lord if any of you desire to put off almighty God with a sleight and a slie repentance for your great sins committed against his diuine Maiestie or seeke to defraude his brother of his owne right and therein doth persist such a one doth but deceiue his owne soule God is not mocked for as a man soweth so shall he also reape Now this that hath beene said it doth onely make way vnto that which followeth it is but a preface be not deceiued God is not mocked c. Then wherin should wee not be deceiued what is that truth that we should take so seriously to heart whatsoeuer a man soweth that shal he also reape a firme trueth without doubt that as a man soweth so he shall reape either the same in kinde or the like in proportion and it is a generall truth without exception that whatsoeuer a man soweth either in kinde or proportion hee shall be sure to reape the same To beginne with the first and first in kinde the very inference of this sentence vpon the preface doth argue a very pregnant instance that whosoeuer doth goe about to delude or mock God as hath before bin said hee shall finde that in the end God will mock him he that sits in heauen shall laugh him to scorne and the Lord shal haue him in derision the 2. Psalme the 4. verse he shall reape the same at Gods hand Againe Salomon going about to perswade the young man to sow his seede betime in the morning the 11. of the
his faith and his full expectation of comfort after this life in these words then shall I yet haue comfort In the second place there is inserted a parenthesis which sets downe the encouragement of that faith a godly magnanimitie and resolution though I burne with sorrow let him not spare And thirdly and lastly here is both the ground of that resolution and the onely touchstone of his faith in that his conscience tells him hee hath not denied the words of the holy one Of these three first and then of the occasion to which they are fitted of both briefly For then shall I yet haue comfort though I burne with sorrow let him not spare because I haue not denied the words of the holy one For the first death is terrible to nature and therefore is called the King of feare Iob. 18. 14. most terrible yet notwithstanding it is but as a cloude and hee that hath an Eagles eye of faith to looke through the cloude hee may discerne that glorious comfortable light and such an Eagle was the seruant of God Iob for being inuironed with so many miseries and infirmities as he was at this time yet notwithstanding hee doth pierce through the cloude by the eyes of faith espying his euerlasting consolation When our Sauiour Christ is described that hee shall appeare in the cloudes in the last day it pleased him to compare himselfe to a slaine beast for indeed he was the lambe of God slaine from the beginning therefore Luke the 17. and the last verse hee saith Wheresoeuer the bodie is thither will all the Eagles resort nay such is the sagacity of that creature as we read that by the resort of Eagles in Africa the Inhabitants foresee their should bee warre and bloud-shedde in that place and such an Eagle was Iob who liuing so many hundred yeeres before the incarnation foresawe his Redeemer chap. the 19. 25. verse 27. I know that my Redeemer liueth a visible Redeemer and so Abraham sawe Christs daies Iohn the 8. By this faith did Iob receiue comfort beyond the cloude of death And Salomon describeth our Sauiour Christ in the second of the Canticles the 9. verse that he standeth behinde the Wall and looketh through a grate aluding to the manner of Nurses and Mothers that runne behinde a wall that their children may seek them with a greater desire so doth God in sickenesse he goes behinde the wall and if we haue an eye to spie him through the grate there is our comfort as that was Simeons ground Lord now lettest thou thy seruant depart in peace for mine eies haue seene their saluation after he had gotten Christ in his armes that hee had seene his saluation hee thought he was in prison till he departed and the word signifieth for to be loosed out of prisonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and you know that it was that S. Paul speaketh I desire to bee dissolued because hee would bee with Christ No maruell if Iob when hee discerned this comfort desired to bee taken out of the world this eie of faith of his begets a godly magnanimitie resoluing with all patience to vndergoe and not doubting to ouercome whatsoeuer is or can possiblie bee laid vpon him here 's the phraise and a gradation though I burne with sorrow though mine ague bee neuer so terrible the fit neuer so fearefull my miseries neuer so many nay as hee saith further in the 13. chap. the 15. verse Though he kill me yet will I trust in him the word in the originall for sorrow is taken from the root chus that signifies the sorrow of a woman in trauell that cries to God in her paine such paines will compell a man for to pray and to pray vnto God most earnestly it seemes by the Prophet that a woman in trauell will crie out vnto God though shee sildome thinke of him at other times if euer she be in a good minde it is then and such were the paines that Iob was in at this time though I burne with sorrow it was a conflict and a great conflict that Iob was now in and hee wrestles as it were with Iacob and though some speeches of impatience passe from Iob yet notwithstanding hee recouers himselfe and in the end his hope patience was crowned though I burne with sorrow nay let him not spare Let almighty God lay as much vpon me as it pleaseth him so that I may at the last inherit that which is my hope and comfort Mee thinkes hee speaketh as though hee would challenge almighty God for these temporall afflictions to doe his worst so hee might take him out of the world I haue obserued three strange phraises in Scripture which doe amplifie that power of faith that power of prayer and that power of patience which it pleaseth God to giue his Saints he speakes of faith in the 92. Psalme at the 9. verse as if a faithfull man were able to point Almighty God to a thing to come So the Prophet Dauid speaketh of faith Lo thine enemies shall perish as if faith did apprehend it so clearely that it pointed God to it a strange phrase And ye know of prayer in the 32. of Exod. the 10. vers hee speaketh of praier as though prayer were able to binde the hands of Almighty God Let mee alone that my wrath may waxe hot against them and so in this place the holy Ghost speaketh as though the holy man in miserie would leaue Almighty God to doe his worst though I burne with sorrow Lastly the ground of this magnanimitie the onely touchstone of this faith of Iob that his conscience testified vnto him that hee had not denied the wordes of the holy Ghost What are those wordes of the holy Ghost and what it is to denie them bee the two points By the words of the holy one in this place considering the time wherein Iob liued which is supposed for to be in the time of nature I doe not onely vnderstand those edicts of nature which the Apostle speaketh of in the 2. to the Rom. the 15. verse the effect of the morall law written in their hearts I meane those common rules of honestie which wee haue receiued by the light of nature and reason the heauens declare the glorie of God as in the 19. Psalme I say I doe not onely vnderstand by the words of the holy one in this place that light of nature but those Reuelations also by which God reuealed himselfe more especially to the very Saints of God and my reason is because hee giues God the name of the holy one in this place for wee know the nature of holinesse is to separate a thing from that which is common therefore hee doth not meane in this place the words of God onely as God is the God of nature but as he is the Authour of grace and as he hath reuealed vnto mee his will by reuelation from God and so is God promised vnto his saints Secondly not to denie
these words it is first to belieue to acknowledge and to professe the same not to denie the power of them in their liues and conuersations no not to denie them in that extremity wherein Iob now lies These three I take to containe the full sense of these words For it is not sufficient by the Leuiticall Law whose ground is morall to chew the cudde but also to deuide the hoofe our feete must bee cleane as well as our mouthes though our lips be neuer so holy yet notwithstanding if our waies be vncleane wee are as abominable vnto almighty God as those that haue all vncleane All is one to the beast in the 13. of the Reuelat. the 16. whether we haue his marke in the forehead or in the right hand all is one to Satan many there be that haue very smothe foreheads and carrie a goodly profession of religion yet notwithstanding their hands are full of iniquity Iob was as well in life and profession an vpright iust man one that feared God and eschewed euill an vpright man first as God saith of him a iust man towards others in distributing vertues and all this out of conscience and religion one that feared God and though as the Apostle saith euill is alwaies with mee yet he laboureth to eschew euill so that hee denied not the power of that he professed he performed the power of the word of God in life and conuersation and that not only in prosperitie but in his extremity in sickenesse and miserie It is an easie matter not to denie the word of God so long as the Lord pleaseth vs in prosperity but Iob would say the Lord hath giuen and the Lord hath taken yet notwithstanding blessed bee the name of the Lord so wee see for the clearenes of his conscience in the 6. chapter the 25. ver how he challenges his accusers Can any of you iustly accuse me this cleare conscience wrought in him true magnanimitie and it is that makes a man strong as a Lyon as Salomon saith As Christ is said to sleepe in the shippe in the tempest so this is the onely pillow whereon a man must rest when his conscience tells him hee is vpright though through infirmitie yet hee hath done his poore indeauor to keepe the wordes of the holy one indeed without this cleare conscience let neuer any man presume of faith for it is but a counterfet faith the wordes of the holy one being first sowne as wee see in the heart that seed knit vnto the roote of faith that roote brings out a tree of Charitie that tree beares the fruite of good workes so as it is true indeed we are our selues iustified before God onely by faith but our faith is iustified to our owne conscience by charity and our charitie must bee iustified before the world by our fruites of charity and by our godly liues and conuersations Faith it is an illumination it is hard to distinguish betweene the illumination of the true spirit and the illusion of the false therefore it hath pleased Almightie God with that heauenly faith to ioyne another vertue of Charitie that a mans owne conscience may testifie whether his faith be counterfet or no and because the world cannot see into the heart therefore that Charitie must bee iustified by workes and a good conscience ioynes all these together this is the ground of the resolution of that holy man Iob wherfore he doth desire to be out of this world You haue heard briefly the commendable miserie of this holy man of God Iob which as you see doth remaine vpon record not so much for his commendations as for our instruction yet for both Shall I commend beloued this our Brother here departed vnto you he hears it not his friends desire it not I haue not receiued any information concerning him of any because hee affected it not what then a mans name is like his shadow the faster hee runnes away the faster it followes the memoriall of the righteous shall bee blessed reputed hee was for an vpright and iust man in all his dealings let me vse the plaine dialect of the world I like the phrase well hee was an honest man which ciuill honesty did grow out of conscience and the feare of God in him for that is the holy salt that must season all without which there is no sacrifice that can bee acceptable vnto him In religion he was not factious if he had had occasion to speake of any that were of other opinions if hee conceiued them to be honest men he would speake of them so charitably as if he did euer remember the Apostles rule the 3. to the Philip. the 15 verse those that are perfect be thus minded and those that are otherwise minded God shall reueale it vnto thee also The marke of Iesus Christ I make no question was in his hand as well as in his forehead his workes were answerable to his profession In his owne familie I haue obserued that he was neither a sheepe nor a Lyon but a painefull and a watchfull Shepheard labouring by all meanes diligence to bring his seruants to good to worke in their thoughts true religion to examine and catechise them such a comfortable Guide both for soule and body that I thinke hee might haue giuen example in that kinde to the best To his friends and acquaintance most louing kinde and true hearted I dare say they that had occasion to trie him would testifie no lesse In this Parish hee hath not beene of many yeeres growth and so scarce incorporated but a man might easily perceue him to be both of that Spirit if the cause did require and withall of that wisedome to temper his Spirit as I may iustly say we haue lost a worthy member in the Church of Christ hee was a true liuing stone manifesting his liuely faith as by his religious conuersation in generall so by his forwardnesse in any good worke whatsoeuer and hee would doe it in that fashion as the left hand should not know what the right hand did his heart delighted in the word of God and hearing of the same hee did flourish in the house of our God his wife and family friends and kindred neighbours and acquaintance of the place wherein hee did most reside I suppose can testifie more then I say grounded hee was in a true Christian faith and had learned Iobs grace of Dominus abstulit he was a true Eagle hee looked through a thicke cloude of a long and tedious sicknesse vnto the happy issue and end of all during which time of sicknesse hee shewed such a Christian resolution that when many had thought hee himselfe had stood most in neede of comfort then was hee most comfortable vnto others I euer found him like himselfe from the beginning of his sicknes to the end hee burned in sorrow God loued him and yet spared him not and now no doubt hee doth rest in God blessed be the name of God for that
reward therefore now Abraham might depart in peace when God and hee were so reconciled Now Abraham may cheerefully go to his Fathers After that old Simeon had embraced his Sauiour and had gotten Christ in his armes Then he sings Lord now lettest thou thy seruant depart in peace for mine eies haue seene thy saluation Therefore seasonable was the death of Abraham both in that it did preuent the euill to come that he should not see it and also because it was after the couenant that passed betweene God him and there must needes follow in the next place a most blessed death expressed well in the phrase of going to his Fathers which must not bee vnderstood of his bodily buriall for Abraham was buried in the field of Ephron the 25. of this booke the 10. verse where none of his Fathers were buried and so the like phrase is vsed in the 32. of Deuter the 50. verse where it is said that Moses was gathered to his Fathers and yet it is said likewise in the 34. of Deut. the Sepulcher was not knowne therefore of necessitie this phrase must onely haue relation to the soule and spirit of Abraham that that was gathered to the societie and company of those holy Fathers that went before thou shalt goe vnto thy Fathers for there is a companie and society of Saints Indeede when men are taken out of companie here on earth in this world they goe to a better companie and societie of blessed soules and spirits in heauen a companie where there is no distraction or diuision no ambition or emulation no strife nor contention but where there is peace ioy and pleasure for euermore vnto this companie and societie of blessed spirits did the spirit of Abraham goe and what a comfort is it Beloued vnto a faithfull soule to consider what companie and society it is going vnto when it departeth out of this life if it bee within the couenant if the couenant haue passed betweene God and vs then when wee die wee shall goe vnto this place when wee go to our Fathers to the society and fellowshippe of the Saints of God that wee are at rest with Abraham where we shall inioy the companie and societie of all the Saints of God that euer haue beene departed from the beginning of the world to this present time and hereafter of all those that shall come vnto the same place to the end of the world Where Eliah shall knowe Moses and Moses Eliah and conferre together as on mount Tabour although they did liue in seuerall ages of the world Peter the Apostle of our Sauiour Christ when hee did see but the least glimpes of this comfort when hee see but two of the Saints Moses and Eliah on mount Tabour hee was so rauished with ioy that he cries out Let vs build three Tabernacles And it is indeede to bee obserued that the two chiefest Apostles of our Sauiour Christ that is Peter and Paul God did afford them this priuiledge that they had both a tast of the ioyes of heauen liuing in this life to the end they might more effectually perswade men to lift vp their affections to that comfortable society in the world to come Paul was rapt vp into the third heauen and so rauished with ioy that hee knew not whether hee had his bodie about him or no and methinkes after hee comes downe againe out of heauen he writes and esteemes of these worldly things as of dung such a contemptible respect hee hath of any thing vnder the Sunne after hee had tasted once of the sweetnesse of Paradise For imagine it were possible for a man to bee lifted vp in his body whither Paul was to the third heauen that he might be admitted but to looke into paradise to the blessed society of blessed Angells and Saints and looke but downe againe and see this earth hanging like a Clodde beneath and see so many millions of men busied about nothing like Ants in a mole-hill methinkes afterward hee should neuer esteeme of this world being rauished with this companie of the Saints in heauen And beside Peter and Paul except it were onely Iude that writes but one short Chapter I thinke there was not any of the Apostles of our Sauiour Christ that hath vsed exexhortations to the Church of God in their Epistles but they themselues of purpose did taste some part of this glorie to the end they might the more powerfully eleuate the hearts of men Paul in the third heauen and Peter Iames and Iohn on mount Tabour all of them see a glimpes of this glorie Go vnto thy fathers so did Abraham in Spirit he went vnto his Fathers that were dead before him and his sonnes after they came vnto him Then the manner and the passage vnto this place is expressed in the text Thou shalt goe vnto thy Fathers in peace Now you must vnderstand whosoeuer dieth in peace must die in Christ for there is no true peace without Christ Abraham died many hundred yeeres before Christ was borne and yet our Sauiour Christ saith of Abraham in the eight of Iohn the 58. verse that Abraham saw his daies and reioyced hee saw him then in the eyes of faith Hee died therefore in the faith of Christ and so died in peace for Christ is the Prince of peace that conferreth true peace vpon all his Saints hee is the Oliue tree of peace whereon peace groweth the eleuenth to the Romans the twentie-four Like that doue with the Oliue branch in her mouth hee euer brought peace with him it was his ordinary salutation when hee was on the earth peace be vnto you it was his legacie left with his Church when he went out of the world my peace I leaue with you Therefore Abraham dying in the peace of Christ must needes die in peace of conscience and as in peace of conscience so likewise in a most peaceable maner In the 25. of Genes the eight verse it is said Abraham did yeeld vp his spirit his spirit was not taken from him by violence but hee did most willingly yeeld vp his spirit into the hands of God Oh how fearefull is the remembrance of death to those that are not in Christ that fearefull rending of the soule and bodie a sunder is most terrible vnto them but the death of Abraham it was like that sleepe which was spoken of before this verse that signified his death a heauie sleep fell vpon Abraham for so likewise fell death vpon him euen as if nature should haue falne a sleepe quietly meekely peaceably and this is for his soule Then it followeth in the next place concerning his bodie that that also should bee buried in a good age Euen for to bee buried it is a blessing and a blessing that euery man doth not enioy No Iehoiakim himselfe though hee were a King in the 22. of Ieremy the 19 verse shall bee buried like an asse drawne and cast forth on a dunghill as Iosephus also writes of him