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
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
now come to the tryall and bring our practise to the Touch-stone and wee shall be found as vnworthy of Christs reuelation to vs as vnthankefull for his manifestation amongst vs as the very Iewes themselues nay let vs compare our selues with them and wee shall iustifie them as they did Sodome Euer since CHRIST dwelt amongst the sonnes of men the kinde of his vsage hath beene too vnkinde the course of his entertainment hath beene too course the forme and manner of his welcome deformed and vnmannerly the world hath beene still so weake through ignorance as not to know or so wicked through ingratitude as not to acknowledge or so corrupt by nature as not to welcome the Word incarnate the Lord of Nature For euen in his birth at Bethlem howsoeuer hee had the hearts and admirations of some few some handfuls as of Anna Simeon Zachary Elizabeth c. As also after of his Disciples of Nathaniel Nicodemus Ioseph Mary Martha Lazarus some healed Patients conuert sinners penitent Publicanes and such like yet the grossest and the greatest part despised and dispited him Looke vpon him from the wombe to the earth from the Cradle to the Crosse from the Crosse to the Graue and you shall see him still crossed by cursed instruments so looke on him from Bethlem to Aegypt from Aegypt to Nazareth from Nazareth to Capernaum from Capernaum to Ierusalem from Ierusalem to Golgotha yâ—â— shall see him tost from place to place from post to pillar Herod the Diuell the Iewes the People the Scribes the Pharises the Lawyers the Herodians the Gentiles the Romanes the Souldiers Dogs and Foxes and Diuels Iudas and Pilate and Herod Earth and Hell all opposed madly and maliciously euen against the Lords Annoynted whose rage from the first houre of his birth till the last of his death could not be quenched without his bloud Hee came vnto his owne but his owne receiued him not Iohn 1.11.20 We surely are in the same predicament if not worse Compare vs with the Patriarkes and we come as short of their faith in Christ obedience and sanctification as they of our knowledge and illumination we come nearer vnto the infidelitie of prophane Esau flowting Ismael wicked Cham cursed Canaan and their seede then wee doe to the Faith of Abraham Isaack and Iacob c. to Noahs Obedience and the holy liues of the rest For the Iewes wherein are wee inferiour in the highest measure of ingratitude against Simeons Lord wee lodge him not at all but cast him out of the Inne of our hearts with the Bethlems wee shut our gates against him with the Samaritanes when wee reiect his Word and Ministers wee bid him depart from vs with the Gadarens when wee preferre our Swinish lusts before him we crucifie him worse and oftner in his immortall body then the Iewes in his mortall when like mad dogs wee flye in his face and by swearing and blaspheming wound his wounds tearing and renting euery part of his humanitie and yet wee will be Christians But I know not how vnlesse on the contrary as the Cynick named his Man as some say Mons à mouendo when it moues not for wee moue not after the motion of Christ We are like the Hare running one way when wee looke another way Well let vs looke to it Christ is come to vs Iohn 1.14 but if wee come not vnto him by Prayer and into him by Faith and hee into vs by his Spirit Iohn 14.18 he will come to vs and against vs in Iudgement to our ruine and destruction Acts 7.31 Oh therefore Kisse the Sonne least hee be angry Psal 2. Thirdly in that Simeons desire of life was not simply for any loue of life but onely to see and proclaime and prayse Christ the Messias to blesse God for this fountaine of blessings to his Church It is worth our animaduersion more worthy our Imitation that wee ought not simply to desire life for it selfe but that wee might liue to glorifie God and to the good of his Church and Children This point is plaine by the Apostles precept Rom. 14.7.8 and by his practise Phil. 2.23.24 For as here prescribes to others that none should liue or dye vnto himselfe but vnto the Lord that whether Christians liue or dye they should be the Lords yea that whether they liue in the body or remoue out of the body they might be the Lords 2 Cor. 5.8.9 So hee himselfe being in a strait what to doe whether to liue in the flesh or to be loosed and be with CHRIST is ouer-swayed with the loue of his brethren to dwell vvith them still onely for the furtherance and ioy of their Faith So it must be with thee in that rancke wherein thou art Vse 1 Art thou a Minister thy desire to liue must be onely to preach the Word for the gathering of the Saints for bringing home the wandering Sheepe for planting and watering Gods Vineyard for feeding his people vvith knowledge and vnderstanding for propagation of the Gospell for conuersion of soules and addition vnto his Church such as shall be saued and for this end thy life and thy liuings must not be deare to thee that by Preaching or Printing Disputing Conferring Writing Praying and Meditating the things wherein that holy Augustine and zealous Bernard were constantly and continually imployed thou mightst be beneficiall to the soules of thy brethren yea for the accomplishment of these ends as thou art called A Light and Salt it must not be grieuous vnto thee to consume and melt thy selfe in spending thy spirits to giue light vnto and to season others Thy ends in thy Ministery must neyther be ambitious like Diotrephes his that loued preheminence nor to be exalted on the right hand or the left with Zebidee's Sonnes not to sit onely in Moses his Chayre vvith the Scribes and Pharisies not couetous like Balaams and Iudassâ—s but Christian and consciâ—nable like Paul's and Peter's and Iames who tâ—â—t they might feede the flocke endured not onely labours and stripes and imprisonments but euen death it selfe Art thou a Magistrate thy desire to liue must be the discharge of thy duety the execution of thy function the decision of Controuersies the cutting off of strifes in their causes courses and euents the iudging rightly betwixt man and man c. to be a nursing Father to the Church to stand for Gods Truth and Orthodoxe Religion to be zealous for Gods glory to defend the fatherlesse right the oppressed to let the cause of the Widow come before thee to draw out and vse the sword committed vnto thee for the defence of the righteous and the right for the offence of the wicked and their wrongs these are the ends thou must aime at in thy place whether superiour or inferiour Art thou a gouernour a Master of a Familie hast thou a charge committed to thee thy desire to liue must be rightly to discharge it and thy duety in it as
NOW followes the last part of this holy Hymne Simeons Quletâ—s est or his Pacification God suffering him to depart in peace Caluin and Bucer renders Simeons minde thus Nunc libenter sedato quieto animo moriar Lord now I depart willingly with an appeased heart and a setled soule since I haue seene thy Christ From whence I gather that a good man that liues piously alwayes dyes peaceably It appeares here in Simeon so in the rest of the Saints as in Abraham to whom it was promised Gen. 15.15 that hee should goe vnto his Fathers in peace and should be buryed in a good age which promise was plentiously performed to Abraham for he yeelded the spirit dyed in a good age an old man and of great yeeres Gen. 25.8 So Isaack the Sonne of Promise gaue vp the ghost and dyed peaceably being old and full of daies Gen. 35.29 Neither was the death of good Iacob that preuailing Israel discrepant to his holy life for he dyed quietly making an end of his charge vnto his Sonnes hee pluckt vp his feete into his bed and gaue vp the ghost Gen. 49.33 After the like manner was the death of chaste and mercifull Ioseph Gen. 50.26 of penitent and patient Iob after hee had seene his sonnes and his sonnes sonnes euen foure generations Iob 42.16 Of zealous and sincere Dauid 1 Kings 2. after hee had counselled and charged his Sonne Salomon to walke in the wayes and Statutes of the Almightie Of Moses the faithfull Seruant of the Lord who dyed when his eye was not dimme nor his naturall force abated though he were an hundred and twentie yeeres old God himselfe being present at his death and buriall So Ioshuah that couragious Leader of Israel Iosh 24.29 Aaron the Lords Priest who dyed before the Lord in the Mount Hor Numb 20.28 Eleazar Aarons Sonne Iosh 24.33 Samuel the Lords Prophet 1 Sam. 25.1 with all the rest of Gods Children Patriarkes Prophets Iudges Kings Martyres Confessors the learned Lights of the Church such as Ambrose Augustine c. as they haue liued holily they haue dyed happily of which in their seuerall Histories they haue giuen demonstrations most of them if not all in these three particulars First that they were gathered to their Fathers in a mature and full age full of yeeres reaped like a Ricke of ripe Corne into the Lords Barne taken like mellow Apples from the Tree of life in which full age Abraham Isaack Iacob Ioshuah Iob with the rest before mentioned as also the Patriarkes before the Floud which out-liued them with others of the faithfull did blessedly yeeld their spirits and quietly slept in the Lord which blessing of long life being the promise annexed to that fift Commandement of Obedience is peculiarly incident to the godly rather then the wicked whose sinnes as the Iuie kils the Oake ordinarily abbreuiate their dayes or if any of the faithfull dye young or in their middle age before they haue attained to the yeeres of their Fathers eyther by a naturall dissolution as Iosias or by a violent death as the auncient and moderne Martyres eyther they are taken away from the euill to come as Augustine was immediately before the siege of Hippo by the Gothes and Vandals or else because they are ripened already in grace and come to that maturitie which GOD in his fore-seeing wisedome knowes they would or could attaine to and so are fitted for glory or else they testifie the truth here to others confirmation Gods glory and their owne consolation Secondly the Elect vsually haue their wishes and the fruition of their desires ere their departure to the great satisfaction of their soules the contentation of their hearts the corroberation of their faith and the sealing pledge of Gods speciall loue vnto them thus Simeon ere his death had CHRIST in his armes which was the desire and longing of his heart So Abraham saw Christs day before his death in the spirit and reioyced what did old Israel so long after in the whole world except the sight of Shiloh the Messias in the flesh as to see his darling Ioseph which longing of his the Lord satisfied at the full ere his death for his dying eyes did not onely see Iosephs face but his seede Ephraim and Manasses Gen. 48.11 What did Moses desire more then the fruition of Canaan the promised Land Now euen before the Lord shut his dying eyes the Lord tooke him vp into a mount and as a rellish and a taste of his fauour gaue him a sight of Canaan Deut. 34. ver 1.4 In what could Dauids heart be more setled then to see his Throne setled in Salomon his Sonne which his desire was accordingly accomplished for his eyes did see what his heart desired for which hee blessed God 1 Kings 1.48 And the like ordinarily fals out as many aged Christians at this very day can bring in their experienced probatum est as many that are fallen a-sleepe before them could haue testified how the Lord hath heard their requests and granted the desires of their soules in these and these particulars before their deaths Thirdly the godly expresse the hidden ioy and inward peace which they finde within their soules by their seasoned and sanctified words of grace which they breathe out as a sweet Perfume from holy hearts to the refreshing of others vpon their sicke beds with which they vsually winde vp the thread of their life words so good so gracious that they are worthy to be writ in Letters of Gold and for euer to be remembred as they are recorded in the sacred Cannon and collected by holy men from the Saints of latter times For example vvhat a sweet gratulatory speech is this of Simeons in his farewell to the world Lord now lettest thou thy Seruant depart in peace c. Euery word hauing his waight and Emphasis Ponder the last Sermons that Moses and Ioshuah and Samuel these faithfull Seruants of the Lord made immediately before their deaths vnto the Israelites Gods chosen people how zealously they perswade to the seruice of the true God disswade from Idolatrie and false Gods enumerate Gods speciall mercies exhort to obedience dehort from rebellion against God and their Superiours proclaime the promises to the obedient pronounce mercies to allure denounce iudgements to terrifie the disobedient blessing GOD by gratulatory Songs for his benefits and blessing the people in their Tribes Deut. 32. ch 33. Iosh 12. 1 Sam. 12. and a man shall see the peace they had in their hearts by the grace of their lips The last words of Iacob were blessings and prophecies Of Ioseph were admonitions and cautions the one to his Sonnes the other to his Brethren Gen. 49. Gen. 50. The last words of Dauid were his charge to Salomon his Son concerning Gods worship and the gouernement of his Kingdome 1 Kings 2. vers 3.4.5.6 c. The last words of Steuen the first Martyr after CHRIST were prayers for his
his Inheritance vnto his next Kinsman of his Family and hee shall possesse it and this shall be vnto the Children of Israel a Law of Iudgement or an Ordinance to iudge by as the Lord hath commanded MOSES In which gracious Answere these things may serue for our vse Note 5 First we may note that God reiected not these women from hauing a place in his earthly Canaan because so earnestly they sought and desired it and thereby wee may gather comfort assured and infallible that out of his Heauenly Canaan hee neuer reiecteth any that are desirous to haue a place in it for Hee that commeth to me saith hee I cast not away God would not the death of a sinner but rather that hee would turne from his sinne and be saued God would haue all men to be saued and to come to the knowledge of his truth And in this God is no excepter of persons but in euery Nation hee that feareth him and worketh righteously is accepted of him There is neither Iew nor Grecian bond nor free male nor female in this but wee are all one in Christ Iesus Exclude not then your selues out of Canaan and the Lord of mercy and goodnesse will not exclude you Note 6 Againe wee may note how harsh this disinheriting of Daughters is because wee desire to continue the name If God be pleased to continue the Land or Inheritance in our name blessed be his will if hee be against it and to that end giue no Sonne but Daughters wee fight against one that is too strong for vs in seeking by-wayes contrary to his rule and how can it please him God raiseth vp houses and putteth downe at his pleasure for the Earth is his and all that is in it with his owne to doe his will who will controule and checke him Now if he doe this by a woman why may hee not May hee raise a name by women inheritors and may hee not change the name againe when hee seeth good by giuing a daughter and no Sonne Let vs often thinke of the Psalme in a religious feeling and humbly desire to receiue instruction from the Lord They thinke their houses and their habitations shall continue for euer euen from generation to generation and call their lands by their names but man shall not continue in honour hee is like the beasts that dye This their way vttereth their foolishnesse yet their posteritie delight in their talke c. Here wee may note how grossely and grieuously they erre that condemne the gouernment of Women when Crowne and Kingdomes by lawfull descent in the all-guiding prouidence of God fall vnto them for be they not within this Law of God that he saith should be a Law of Iudgement that is a Law to iudge by of this matter for euer If a man haue no Sonne his Inheritance shall descend vnto his Daughter CHAP. II. Moses is fore-warned to die and how God fore-warnes vs. Sect. 1. THE second part of this Chapter now followeth in the 12. Verse to wit the shewing of the Land of Promise to Moses and the telling him of his death in these words Againe the Lord said vnto Moses goe vp into this Mount of Abarim and behold the Land which I haue giuen to the Children of Israel And when thou hast seene it thou shalt be gathered vnto thy people as Aaron thy Brother was gathered c. These points that are naturall from this place will come againe to be spoken of in the last Chapter of Deutronomie to which I referre you Let vs therefore I pray you euen seriously and zealously pitch our mindes vpon these points Note 1 First that Moses is not here taken away sodainely but is premonished before that he must away and a time giuen him to prepare himselfe for it a great and sweet mercy of God to his Children Wherefore Dauid prayeth heartily Lord let mee know my end and the measure of my dayes Let me know how long I haue to liue And againe in another Psalme Teach mee to number my dayes that I may apply my heart vnto Wisedome The Lord doth not this by expresse words as here to Moses but first by increasing weaknesse and infirmities vpon vs secondly by many yeeres thirdly by Examples of others daily before our eyes and fourthly many times by a secret instinct in our hearts with arguments and circumstances fitting to confirme vnto vs that wee must dye so that if wee be vnprepared it is our fault that wee carry no better an eye to the Lords dealings with vs no better a watch ouer our selues for state of body and minde nor make better vse and application of things as that often repeated counsell in Scriptures willeth vs saying Watch watch for you know not at what houre the Bridegroome will come c. Sweet is the Lord and most gracious is his course Let vs not be wanting in ours and all shall be well the time neuer sodaine the thing neuer fearefull but as welcome as quiet sleepe to a wearied and ouer-wearied body A sodaine death to any one prepared is no hurt for the word of God is firme and immutable hee that beleeueth shall be saued No man taketh my Sheepe out of my hands There is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the Spirit Againe Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perils or sword No no for I am perswaded that neyther death nor life no not sodaine death nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Now if none of these certainly not sodaine death as I said before and therefore well saith the Booke of Wisedome concerning the godly that though he be preuented by death yet shall hee be in rest hee was taken away least wickednesse should alter his vnderstanding or deceit beguile his minde though he was soone dead yet fulfilled hee much time for his soule pleased God therefore hasted hee to take him away from wickednesse c. It is said that S. Iohn dyed of an Apoplexie and Policarpuâ— wished hee might doe the like yet wee vsually pray against sodaine death first in regard of the rash iudgement of the world secondly many mens negligence in preparing themselues for all houres the want of which hath made the godly sometimes timerous as wee see in Dauid Psal 39.15 thirdly as their soules are not alwayes set in order so neyther their houses as in Ezekia 2 Kings 20.1 But I say againe to one that hath laid his ground-worke well it is no hurt blessed be God and for the iudgement of men in taking Gods office vpon them in iudging weakly or wickedly of their Brethren Mat. 7.1.2 it is too rash
Iesus Christ Mors Christs mors mortis meae The death of Christ is the death of my death saith Bernard O Death I will be thy Death saith hee by the Prophet And Hierome vpon it Illius morte tâ— mortua es c. By his death thou art dead by his death wee liue thou hast deuoured and art deuoured thy selfe oh Death Death maketh dust returne to the earth as it was and the Spirit to returne to God that gaue it saith the word of God and shall not wee be glad of this Shall it grieue vs to returne to God to haue the Spirit goe from whence it came to walke with God to enter into life to goe to the Marriage of the Lambe Is the brute Oxe grieued to be vnyoaked Were Abraham Isacc and Iacob holy men or holy women euer vnwilling Wherefore if men desire naturall sleepe in regard of the good that commeth by it so doe you death and cherefully from your heart say with olde Simeon Lord now lettest thou thy Seruant depart in peace according to thy Word c. Luke 2.29 Sect. 4. The fourth Consideration Note 4 A Fourth cause making men willing without feare to sleepe naturally is that assured hope which they haue to awake and arise againe and shall not you arise from the sleepe of death why then should we shrinke more at the one then at the other wee shall rise againe for Christ our Head is risen and the Members must follow If the dead be not raised then is Christ not risen c. as you read in that singular Chapter 1 Cor. 15.20 The Sunne riseth and setteth againe the Moone waineth groweth againe Of the ashes of the olde Phoenix commeth another the leafe falleth and the sappe descendeth yet both sappe and leafe returne againe Sarahs wombe though dead yet beareth a Sonne when the Lord will so shall the resurrection be of dead bodies The hand of the Lord was vpon mee saith the Prophet and carried mee out in the Spirit of the Lord and set mee downe in the midst of the field which was full of bones And hee led me round about by them and behold there were very many in the open field and loe they were very dry And hee said vnto mee Sonne of man can these bones liue And I answered O Lord God thou knowest Againe hee said vnto mee Prophesie vpon these bones and say vnto them O yee dry bones heare the word of the Lord. Thus saith the Lord God vnto these bones behold I will cause breath to enter into you and yee shall liue And I will lay sinewes vpon you and make flesh grow vpon you and couer you with skinne and put breath into you that yee may liue and ye shall know that I am the Lord. So I prophesied as I was commanded and as I prophesied there was a noyse and behold there was a shaking and the bones came together bone to his bone And when I beheld loe the sinewes and the flesh grew vpon them and aboue the skinne couered them but there was no breath in them Then said hee vnto mee Prophesie vnto the wind prophesie sonne of man and say to the winde Thus saith the Lord God Come from the foure windes O breath and breathe vpon these slaine that they may liue So I prophesied as hee had commanded mee and the breath came into them and they liued and stood vp vpon their feet an exceeding great armie Such another excellent place is that in the Apocalypse And I saw a great white throne and one that sate on it from whose face fled away both the earth and the heauen and their place was no more found And I saw the dead both great and small stand before God and the Bookes were opened and another booke was opened which is the Booke of life and the dead were iudged of those things which were written in the Bookes according to their workes And the Sea gaue vp her dead which were in her and Death and Hell deliuered vp the dead which were in them and they were iudged euery man according to their workes Thus you see that as from our naturall sleepe so from death wee shall awake againe and therefore no cause to feare the one more then the other Resurrectio mortuorum spes Christianorum The Resurrection of the dead is the hope of the Christians Faith So Tertullian meaning their ioyfull hope that wipeth away all teares and vnwillingnesse to dye Credo Resurrectionem carnis I beleeue the resurrection of the body and life euerlasting Therefore care away Though I dye yet I dye not but onely sleepe in my Graue as in my Chamber till my GOD send his Angels to awake me with his Trumpet that I may enter into ioy that nâ—uer shall haue an end till which time I rest free from all sorrow and paine not troubled with any of the worlds woes but as a man in his bed fast asleepe most free from all offences and vexations Yea euen the selfe same body shall arise to our vnspeakable comforts teach the Scriptures Iob 19.25 Iohn 5.29 1 Cor. 15.42.43 and many other places euen as Christs body arose the same that it was before the same eyes mouth feet hands c. Dixeâ—â—nt tactis corproibus c. They said saith Tertullian of auncient Christians touching or laying their hands vpon the bodies wee beleeue the resurrection of this body this body that I touch and lay my hands vpon for the goodnesse of God will giue glory to that body that hath giuen glory to him the selfe-same eye the selfe-same mouth the selfe-same eare feet hands c. What an encouragement is this to doe well if you marke it and what an argument to make vs willing to dye being assured of this as weare Sect. 5. The last Consideration The bodyes freedome and the soules Glorification Note 5 THE fift and last cause that maketh vs willing to goe to our naturall rest without feare muttering or any discontent is the chearefulnesse and liuelinesse of body and minde that vseth to follow after sleepe both to body and minde being refreshed thereby so greatly let the same cause make vs willing to dye for there is no comparison betweene the comfort and refreshing that naturall sleepe worketh and that which followeth after death when Christ shall change our vile bodie that it may be fashioned like vnto his glorious body according to the working whereby hee is able to subdue all things vnto himselfe when this corruptible hath put on incorruption and this mortall hath put on immortalitie If that small glimpse which the Disciples saw made them wish for three Tabernacles and an eternall being there Mat. 17.4 O how shall the whole glory of heauen and heauens blisse rauish vs and make vs glad that wee haue attained to it O no such refreshing can come from our earthly beds and naturall sleepe here Wherefore with ioy let vs welcome the houre
Cranmer Latimer Ridley c. amongst our selues at home what filthy blots and aspersions were cast vpon their good names how were their doctrine and doings misconceiued their liues and learnings questioned and censured their workes and writings wrested and misse-interpreted all that they said or did preuerted or corrupted by the malicious enemies of the truth both within and amongst themselues and abroad amongst the Papists insomuch that it was one of Melancthons dying Comforts that by death hee should be freed as his words are from the barkings and bitings of some dogs in the forme of Diuines which was the measure that the rest found as indeede in the whole course of Scriptures the greatest enemies that euer the Church and zealous Teachers in the Church had were of their owne rancke and profession false Priests false Prophets Scribes and Pharisies and false Apostles in which respect as the same Melancthon once hoped and in a manner prophesied that the after-Ages would iudge more candidly and sincerely of him and his Workes after his death euen so hee and others now finde it for notwithstanding the Blasphemies which Romish Rabshakeh's Feuerdentius Cocâ—leus Bolserus and others belch out against these Germaine and Belgicke Lights and the rest of the Host of God whose tongues are no slanders how hath the Lord honoured famoused those worthy labourers in his Vine-yard euen in their good names since their dissolution all of them being accounted pillers notwithstanding the detraction of these Romish Caterpillers in the house God all of them in their zealous and learned Labours like Oecolampadius as his name imports shining as precious Lights in the Church which neuer shall be wholy obscured til he that is the light of the world come againe to Iudgement This wee daily see verified that to the comfort of the suruiuing though zealous Pastors men of exquisite parts and paines haue beene in the day of their Ministrie torne and reuiled amongst these Swine and Dogs to whom they haue giuen holy things counted as fooles and deceiuers as the Iewes and Christs Country-men accounted Christ mad men as Festus thought Paul and rauers and ragers in the Pulpit as the Iewes held Ieremie yet after the setting of their Sunne they haue beene longed for their losse lamented chiefely of the houshold of Faith and their names honoured in the harts and mindes and mouthes of multitudes when the wicked in all their power and pompe being magnified of their fawning Parasites for a time in the sodaine dampe of death haue had the glimmering of their glory put out their honour laid in the dust and their names like their rotten carkasses rotting and smelling and stincking in the nostrils of God and good men as may beseene in the life and death of Herod Antiochus Nero and others For I pray you who is now more famous after death Nero or the persecuted Christians Iulian or the poore Saints which he butchered Herod or Iohn whom he beheaded Pashur or Ieremie whom hee imprisoned Gardiner Bonner and such bloody Butchers or our English Martyrs whom they burned Surely the candle of the wickeds glory is put out and there remaines the impure filthy stincking snuffe of an euill name their glory is their shame Phil. 2.19 but the memoriall of the righteous is precious smelling like Balme and Spikenard diffused yea their name shines like the Starres in the shady night of death or rather like the Sunne the cloud being remoued flourishing in the storme of death like the Laurell which is greene when the Winter is foule Though CHRIST himselfe be counted a Samaritan an imposter one that vvas Belzebubs friend a poore Carpenters poore Sonne in his life yet in and at his death hee is iustified approued and famoused as a righteous man as an innocent as a iust man as the Sonne of GOD by the testimonie that was giuen of him first by Pilate secondly Pilates Wife thirdly the Passengers that smote their breasts fourthly the teares of the Daughters of Ierusalem fiftly the Centurion sixtly and Iudas himselfe seauenthly yea 1. the vaile of the Temple 2. the stones 3. the Sunne 4. the Elements 5. the raised bodies of the dead Saints giue a reall and an honourable testimonie of him 6. thus shall it be with thee if thou beest a member of Christ though thou beest misse-reported and sinisterly censured as Iob was of his friends 7. yet in thy dissolution principally thy name shall be raised like the fire from vnder the ashes of ignominie It was the Heathens Comfort that hee should leaue a good name behinde him so let it be thine it being one of the greatest earthly blessings aboue Gold and Siluer Prou. 22.1 yea as a precious Oyntment Eccl. 7.3 this Oyntment smels the sweetest when the boxe of thy body is broken thou carryest this Oyntment as dead bodies are annoynted euen to the graue with thee and it liues when all other earthly things dye to thee and thou to them Therefore be thou cheared vvith the thought which comforted the Pagan Nemo me c. Let none be-moist my Hearse with helplesse teares From Learnings mouth Fame flyes to vulgar eares 14 In death thou shalt haue an excellent and notable both tryall and demonstration as also exercise of thy graces as first of thy Faith secondly thy Patience thirdly thy Constancie fourthly thy Christian Courage fiftly Fortitude sixtly and the Spirit of Prayer by which first others shall be strengthened secondly the weake shall be confirmed thirdly and all that are present with thee and amongst whom thou liuest incouraged in their Christian courses fourthly thy sinceritie in thy profession approued fiftly Gods graces in thee magnified sixtly and aboue all his name glorified 15 In thy death thou shalt be distinguished from a carnall and a prophane man for commonly the sicke bed shewes the sicknesse or the health of the soule the death shewes the life diuiding and iudging the estate of the visited as Gidâ—on diuided his company by lapping of water Iudg. 7.1 and as the Ephramites were distinguished from the Israelites by pronouncing Shibâ—lâ—th For looke at the godly from time to time and the last acts they did and the last words they spake were the most sacred seasoned and sanctified of their whole life but it hath beene contrary in the wicked and God is the same God to thee that hee was to them if thou beest a beleeuer Looke into particulars the last speeches of dying Saints as they haue beene full of grace so they are worthy relating and remembring and applying The last period of S. Steuens life was prayer for his enimies and for his owne soule the last words of Dauid holy exhortations to his Sonne Salomon to obserue the Statutes and Ordinances of the Lord and the disposing of some particulars of which hee gaue him cautions the last acts of old Iacob Prayer and prophecying concerning his sonnes and posteritie the like
and Dauid and Iudith how much more ought wee to burst forth into prayses for our spirituall deliuerance from the Flesh the World the Diuell that Pharaoh and from his Aegyptian yoake from Hell Death and Damnation by that Messias of whom these earthly and terrestriall Sauiours were Types and figures Secondly gratulation and thankefulnesse is a duety commanded Psal 50.15 1 Thes 5.18 therefore wee must not be immorigerous and disobedient to Gods commaund no more then Paul was to the heauenly vision vnlesse vve be found fighters and rebels and traytors against God Thirdly it is a species and part of Prayer and so of Gods spirituall worship Phil. 4 6. Ephes 6. Fourthly by this duety wee glorifie God which is the end of our Creation Psal 50.23 Fiftly 1. It is a seemely thing and becommeth the Saints to be thankefull Psal 33.1 2. It is a very good thing to praise the Lord Psal 92.1 3. It is a pleasant thing and praise is comely Psal 147.1 Sixtly the very Heathens haue commended it and the beasts haue performed it in their bruitish manner to their benefactors as appeareth in Androdius his Lion Seauenthly an vnthankefull man is hated of men accounted as a Viper and an vnprofitable burthen to the earth the very light of Nature and common humanitie cryes out vpon it Eightly God vpbraydes and brands his dearest Children for the omission of this duetie 2 Chron. 32.25 Ninthly the omission of this is a signe of a proud heart and brings downe Gods wrath Ibidem Tenthly this is the conuersation vvhich wee shall haue in heauen euen to praise God especially for the redemption of the world by Christ Phil. 3.20 Reu. 5.9 Reu. 19.1.3 This is the life that the Angels leade therefore vvee ought speedily to inure our selues to it This must excite vs to be more carefull in performance of this duety It is a blame and a blemish to be vnthankefull to man as Iudas was to Christ as the Iewes and Abimelech to Gideons Children as Pharaohs Butler to Ioseph much more to God It is a sinne and an abhomination to be vnthankefull to God for temporall and outward blessings as health wealth life libertie children c. so for the vse of the Creatures Christ vpbraydes the nine Lepers for this sinne Luke 17.17 18. And sure those that vse the Creatures prophanely as Dogs and Swine and beasts neuer looking to the holy and religious vse of them as sanctified by the Word and Prayer they are worse then the Doues and Elephants that at least looke vp to heauen when they eate their meate but if we be vnthankfull for the Incarnation Death and Passion of the Creator that in his humanitie was made a creature and subiected to death to redeeme vs the slaues and vassals of sinne and Sathan from the first and second death our sinne is in a higher die and graine of ingratitude wee are more not onely vnchristian but viperous and inhumane then the sauage Getes and Sauromiataines Alas then how many are vnlike to thankefull Simeon hour many are seemingly and hypocritically thankefull for outward things they are ready in euery company to thanke God oft times in the Pharisaicall pride of their hearts for full basquets and rich store-houses abundance of Talents fruitfull wife for their Oliue branches their children but the same men are neyther vocally nor really in words or workes thankefull vnto God for Christ Iesus for the benefits vvee haue by him 1. of Election 2. Vocation 3. Iustification 4. Redemption 5. Sanctification and title to 6. Glorification for his 7. Word 8. Gospell 9. Sacraments 10. Ministers 11. Ministerie for these ne verbum quidem not a word there is altum silentium as mute as fishes All naturall and morall men in this are Mutes and not Consonants as it is most consonant they should be Or if they speake a gratulatory word their hearts are as farre from it as heauen from earth at least their workes proclaime open warre and hostililie against the Lords Christ kissing him with Iudas in outward profession crying Aue and all haile with the Iewes when their liues being all hell they cry Crucifie him in their conuersation Psal 3.17 And thus much for the Title now to the Text Lord now lettest c. Euery word hath his waight without torturing the Text these things are obseruable 1. Simeons Compellation Lord 2. his desires Limitation Now 3. the acknowledgement of the Diuine Permission Lettest thou 4. his proper Appellation Thy Seruant 5. his desired Dismission Depart 6. his hoped Pacification In peace 7. his grounded Resolution According to thy Word of which in order Simeons Compellation In this word Lord. SOme take Lord essentially for the whole Trinitie Iehouah Elohim some personally for one of the Persons for indeede the vvhole Trinitie and euery Person in the Trinitie is oft in the Scripture tearmed by this vvord Lord. Some appropriate it here to God the Father some to Christ the Sonne so Theophilact and Euthumius some to God the holy Ghost so Athanasius Apply it vnto Christ and then you haue to consider a great Mysterie a great Mercy God manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued into glory for that incarnate Babe vvhich Simeon hath in his armes in respect of his humanitie hee cals him Lord in respect of his Diuinitie From whence wee see demonstratiuely what all Orthodoxe Antiquitie affirmes the testimonie of Scriptures harmony of all reformed Churches Generall and Prouinciall Concels seuerall Creedes both Apostolicall and Nicene confirme that Christ the Messias the Sonne of God is both God and Man Christus Deus de Patre Homo de Matre c. God of his Father Man of his Mother of his Fathers immortalitie of his Mothers virginitie of his Mother without Father of his Father without a Mother a Priest for euer after the order of Melchisedech without Father as hee was Man without Mother as hee was GOD of his Father without time of his Mother without seede not borne without eyther man or woman as was Adam nor of man without a woman as was Eue nor of both man and woman as are wee the posteritie of Adam and Eue but of a woman without a man Patrem habuit in Coelis Matrem quesiuit in Terris hauing a Father in Heauen hee sought for a Mother in earth yea such a Mother as made the Mystery so miraculous as all things in heauen and earth cannot paralell or patterne it for these three things in this one are accomplished of GOD admirably singular and singularly to be admired Deus Homo Mater Virgo Verbum Caro to wit God and Man a Mother and a Maide the Word and Flesh vnited in one A Mystery neuer sufficiently to be admired Vt propter nos veniret
againe in their Pharisaicall Orisons Paganish Prayers Heathenish Bablings vse this word Lord in their Tantologies and repetitions as the Papists the word Iesus euen like a Superstitious Popish charme thinking to be heard for their much babling nay imagining which is the grosse and foggy ignorance of our both vulgar and vicious common and carnall people that if euen in the houre of death like the Theefe on the crosse or in their old age with Simeon they cry Lord Lord if they can haue time but to say Lord haue mercy vpon them they are cocke-sure of heauen it is no matter how they liue Ans It is true indeede if they had the Faith of Simeon and the penitent Theefe if they had the Spirit of God and zealous hearts like them they should be heard and helped yea inter Pontem Fontem crying betwixt the Bridge and the Riuer betwixt the Axe and the necke for Velox Spiritus sancti gratia the Spirit is nimble and speedy like the winde in breathing grace and Penitentia vera non sera True Repentance is neuer too late and hee that cals vpon the Lord shall be saued But alas then thou must call vpon the LORD with such an heart as did Simeon for the Lord reiects and abhors all prayers that come not from the heart as hee did Caines Sacrifice as execrable and abhominableh. But now thou that hast liued in sinne in health and in youth in thy old age and in sickenesse by these sinnes art likely to be depriued of Gods Spirit and of thine owne heart For as Sinne quencheth the Spirit as vvater quencheth fire so it takes away the heart Ose 4. verse 11. therefore Nabal vvhen hee dyed hee vvanted his heart it was dead like a stone Now thou Nabal thou foole thou stony heart what profit wilt thou haue in crying Lord Lord thou maist cry so till thy tongue cleaue to the roofe of thy mouth thou maist howle vpon thy bed like a Wolfe and yet the Lord stoppe his eares from hearing and folde vp his hands from helping The foolish Virgins knocked and cryed Lord open vnto vs yet were shut out so shalt thou Mat. 25. For not euery one that saith Lord Lord shall enter into the Kingdome of Heauen Math. 7.21 But hee that doth the will of God as Simeon did now the will of the Lord is that thou shouldest repent betimes call vpon him pray vnto him and prayse him but all from a touched heart His desires Limitation In this word Now. THE second thing obseruable here is his Desires Limitation in this word Now which denotates the Time present Which word like all the rest in the Scripture hath his weight for as S. Ierome once obserued Nulla Littera nulla Syllaba c No Letter no Syllable nay no Tittle no Pricke wants his energie and force or is vnsignificant in the originall Here Simeons minde may be thus expressed Lord it hath pleased thee of thy mercy not my merit to giue mee a reuelation that I shall not see death vntill I see the Annoynted of the Lord verse 26. now by the motion of thy Spirit comming into the Temple verse 27. I perceiue that this Babe that is brought in hither to be done vnto according to the custome of the Law by his Parents is annoynted and appoynted to be the Prince and Priest and Prophet of his Church therefore Lord now I am willing nay desirous to depart in peace since I haue in mine armes the Prince of peace in my heart the spirit of peace in my conscience inward peace thou hast kept touch and performed what thou hast promised I haue my expectation satisfied my desires accomplished therefore I desire not to liue any longer I am an aged man and ready to be gathered to my Fathers A ripe apple fit to fall from the tree I cannot liue long by the course of nature I desire not to liue long by the instinct of grace it is better for mee to remoue out of this Tabernacle then to runne further in the Pilgrimage of my few and euill dayes better to depart in peace then continue in this worlds Prison I know I must dye neuer so well neuer so willingly as now euen now when I haue in mine armes the conquerour of death the Lord of life Wee see in Simeon that the godly haue oftentimes diuers raptures and sweet ioyes as in life so chiefely in their dissolutions So had Steuen when about to be stoned hee saw the Heauens open and the Sonne of man standing at the right hand of God Acts 7.56 Such feelings diuers of the Martyres haue had at the Stake nay euen in the heate of flames and fires so experimentally that Mr. Glouer knew as well when Gods Spirit came to him as a cold body feeles externall heate or warmth so comfortably that good Craâ—mer indured the burning of his once guilty hand with lesse motion then some abide the Goute or Tooth-ach Many such rauishments and inward comforts diuers of the Saints haue felt how euer at other times with perplexed Iob and penitent Dauid so deiected as though they were reiected of God that they haue desired the Lord a while to with-draw his presence the weake vessels of their fraile nature not being able to containe that fulnesse of the Spirit which they haue felt Such an extasie was Paul in when rapt vp into the third heauens hee heard Verba ineffabilia words not to be vttered himselfe transposed from himselfe whether in the body or without the body hee wist not hee was more then in an ordinary rauishment in his sure Sanctuary that he had against Principalities and Powers life and death c. built vpon the sure anchor and Corner-stone of Gods loue to him in Christ so in his annihilating and vilifying all things as Pharisaicall learning birth knowledge riches and the like as drosse and dongue in respect of the excellent knowledge of Christ IESVS and him crucified so when hee was ready not onely to goe to Ierusalem to bee bound but to dye for Christ so in his expectation and assurance of that Crowne vvhich Christ that righteous Iudge would bestow vpon him hauing fought a good fight and finished the Faith his affections were inflamed his Spirit wondrously reioyced his heart ouer-ioyed and his desires transcendent The like Iubilies haue many of Gods Children kept with their God in such extasies of ioy as haue shewed themselues like the Sunne-beames through a cloud through the vaile of the flesh euen in outward alterations and Symptomies Some in their Meditations hauing their thoughts so sequestrated and their spirit so abstracted from all earthly things that their corporall senses haue not perceiued outward obiects no not so much as the sound of Bels neare ringing Others haue forgot their repast and feeding the loue of Christ being better then wine and the taste of the Spirit sweeter then honey and the honey-combe such things the Papists write
Apollo I would trauell farre on my feete to finde such a Phoenix For the other sort that liue eyther in no calling or in a sensuall sinfull calling such as riotous Prodigoes profane Esau's vaine Gentlemen gull Gallants retchlesse Ruffians licentious Lechers gracelesse Gamesters filthy Brothellers Queanes Curtizans and beastly Bawdes with all the rest of that restlesse and retchlesse crew alas what good doe they in the world what ayme they at but like Swine to feede like the rich Churle to goe brauely and faire deliciously with the Sabarites and Sardanapalus to inuent and wallow in polluting pleasures to feede their fancy please their owne humours content themselues delight the flesh and damne the soule liuing to eate eating to liue the life of sinne doing as much good to others as the Moath to the garment the Caterpiller to the fruit the Cantharides to the Oyntment spoyling and infecting like plaguy people vvhom thy liue amongst Therefore these and all these as they are vnprofitable burthens to the earth they shall be swept away from the earth like Iabin and Sisera and the Sodomites euen into hell Psal 9.17 As they glorifie not God which was the end of their Creation and Redemption which thy forget so God will neuer glorifie them Therefore let vs all both men with Simeon and women with Lidia Dorcas and Deborah c. doe good here in life that wee may receiue good in and after death liue and desire to liue onely to God and for God here that vvee may liue vvith God for euer hereafter Fourthly and lastly here wee are to take notice of that which wee haue obserued in Moses before namely that Simeon is willing to dye for the whole Text imports and carries it that there was in him no vnwillingnes to dye not so much as in show but a great willingnesse propensitie and disposition to his dissolution whether wee take his vvords here as Optatiue Oh that thou wouldest let thy Seruant depart as some doe or Indicatiue Now thou dost let c. or Precatory Lord now let c. or plainely as they are here all import perspicuously that hee dyed voluntarily From whence note that a good Christian is willing to dye wee may see this as in Simeon so in Paul Phil. 1.23 who desired to be dissolued and to be with CHRIST The like might be instanced in the death of Moses who at Gods command went as voluntarily vp to the Mount to dye and to be sacrificed himselfe as Abraham went to sacrifice his Sonne So if wee consider the death of the Patriarkes of Abraham himselfe of Iacob of Dauid c. that dyed naturally as also of Saint Steuâ—n of our Sauiour Christ himselfe in the Scripture as also of blessed Martyres that were put to death violently we shall finde that they went vnto their deaths and into the Graue as voluntarily as Noah into the Arke taking Gods stroke vpon themselues as patiently as Aaron did when God smote his two Sonnes Nahab and Abihu and as Eli did Samuels report of his houses ruine 1 Sam. 3 The Saints very last words being of the same straine and Dialect with Simeons import so much as wee may see Moses Deut. 32. with this good old man here concluding his life with a Swan-like Song So also Dauid 2 Sam. 23. So Babilas the Martyr feared not that his soule should returne vnto her rest neyther did Ignatius care when hee dyed or of what kinde of death hee should dye nay though hee were grinded by the teeth of Lyons because hee was the Lords Manchet and must be made cleane bread for Christ So Melancthon almost in the same words with Simeon If it be the will of God I am willing to dye and I beseech him to grant mee a ioyfull departure With many moe Now the Reasons which make the childe of God so willing to die are many the principall are these First because hee findes no good in this life no ioy no content more then a Prisoner in his bonds a bird in the snare or a beast in the ginne his ioyes being imperfect and mixed with a thousand sorrowes hauing for one Sunny day a hundred tempestuous stormes his best dayes being like Iacobs few and euill his worst many and miserable Secondly because there is nothing in this life which giues true and sollid satisfaction to his soule finding with Salomon all Sublunarie things to be vanitie and vexation of spirit as Honours riches wisedome vvealth knowledge Babels building Moses and Daniels Aegyptian and Caldean learning Cressus and Crassus his wealth Midas his gold Policrates good successe Ezekias his Treasure Nero's Musicke all other things which should doe good to the nature of man or delight the minde of man giuing him no more content then ayre and winde to an empty stomacke for as a Quadrangle cannot fill a Triangle but some corner will be capable of more so the whole circuit of this round Orbe this Quadrangular world cannot content the heart of man which Anatomists say is Triangular in the forme God onely Christ and his Spirit the blessed Trinitie that made the soule can fill it with true delights and fulfill the true desires In which respect the Christian to whom all things else are bitter but Christ is not quieted till hee inioy Christ no more then the animate or inanimate creatures are at peace till they haue their rest in that centre whitherto they moue his heart still trembling till it be with God like the Needle touched with an Adamant still quiuering and shaking till it looke directly to the North Pole and therefore as Noahs Doue sent out of the Arke found no rest to the sole of her foote till shee returned into the Arke againe so the true Christians the Lords mournefull Doues finde no resting place here till their soules returne to the Arke of their strength that God that sent them out into their bodies euen as the Iewish Tabernacle had no rest but was carryed from place to place till it entred into Canaan Exod. 26.1 33.7 Thirdly because of the crosses and afflictions which are incident vnto him in this life for as the whole humane nature is subiected to the Crosse so chiefely the Christian The world which is a Paradise to the carnall is a Purgatory to the Christian Many are the troubles of the righteous all that will liue godly in Christ must suffer affliction euery Disciple must take vp one crosse or other if hee vvill follow Christ which crosse-way is the way to heauen euery childe of God is corrected ere hee be receiued the purest Gold must be in the furnace the Lords owne Wheate is thrashed winnowed and grinded and Gods trees must be pruned Vt vnda vndam as waue succeedes waue so crosse succeedes crosse as Dauids Lyon succeedes his Beare 1 Sam. 17.37 and Goliah the Lyon 1 Sam. 18.27 and the Philistines Goliah and Saul the Philistines 1 Sam. 21. Now the Christians
manner how the beginning of sickenesse cause originall continuation and end that euery fit in thy sickenesse nay the very pangs of death are particulerly set downe in the counsell of God Did God so as hee did Dauid when thou wast an Embrio without forme in thy mothers wombe when thou wast made in a secret place and fashioned beneath in the earth Psal 139.15.16 and doth he not now thinkest thou behold thy trouble Will he not strengthen thee in the bed of languishing and make all thy bed in thy sickenesse Psal 41.2.3 In the 56. Psalme v. 8. Dauid prayes that the Lord would put his teares into his bottle Now consider with thy selfe hath God a bottle for the teares of his Seruants much more hath hee bottles for their bloud and much more doth he respect their paines and miseries with all the circumstances of sickenesse and death How did this comfort the Church of Ierusalem in the death of Christ in that nothing came to passe in it but that which the fore-knowledge and eternall counsell of GOD had appoynted Acts 4.28 Thirdly the Meditation of this point must teach thee to possesse thy soule in patience to kisse Gods Rod to subiect thy selfe like an obedient childe to his correcting hand to couch downe like Issacar vnder thy burthen what miserie soeuer in life what manner of mortalitie in death doth befall thee because it is the Lords doings it is a message from thy King an errand from thy Father a summons from thy Iudge a Loue-token from thy Bridegrome a warning from thy Generall therefore to be receiued with all loue and loyaltie submission and subiection without muttering and murmuring belching and barking against God as the manner of some is Oh consider the practise of Dauid Psal 39.10 I held my tongue saith hee and said nothing Why so because thou Lord aidst it The same consideration sealed vp the lips of Aaron when two of his owne Sonnes were consumed with fire Leuit. 10.3 So Eli when hee considered it was the Lord that threatned him and his house was content that he should doe what seemed him good 1 Sam 3.18 Ioseph thus reuiues his brethren when their harts failed them in a great perplexitie Gen. 43. Feare not saith hee for it was the Lord that sent mee before you Oh obserue how the very meditation of Gods permissiue prouidence armes him and his against griefe impatience and discontent open thou the boxe and apply thou these Cordials and Mithridate to thy owne particular I warrant you who euer had a window into Simeons Soule had seene no small Iubilie of ioy in his inward man arising euen from these very thoughts that it was the Lord that let him depart in peace after hee had imbraced the Prince of peace to whom that thou maist conforme thy selfe let this one motiue moue thee besides many moe Namely the greatnesse of this sinne of impatience a sinne not onely condemned in the Word Prou. 14 29. 19. vers 19. if it be but against man much more if against God as that of Iobs was Iob 3.1.2.3 c. but also punished most seuerely in the Lords owne people as yee may see at leasure in euery Chapter almost of Exâ—dus and Numbers it neuer scaping scot-free but bringing a greater iudgement with it then that which did occasion it As doe the people murmure for Quailes for Water c. against God against Moses and against Aaron they shall be plagued vvith Pestilence and Serpents and Death and Murraine and mortalitie Oh then if thou wilt be angry be angry with thine owne sins the occasion of all crosses and of all curses the causer of Terâ—ours and Consumptions and Burning Agues and Biles and Botches and Plague-sores yea of Death it selfe Leuit. 26.16 22. Wherefore is the liuing man sorrowfull Man suffereth for his sinnes Lament 3. Sinne was the cause of Ezekias botch of Gehesies and Miriams Leprosie of the Philistines Emerods of the Aegyptian plagues and therefore Christ bids the blinde man sinne no more least a worse thing befall him Iohn 5.14 For Death by Sinne entered into the world Rom. 5.12 which Sinne still continueth Deaths sting wee carrying that sting in our bosomes that vvill kill vs oh then plucke this sting out drowne Sin in the salt Sea of repentant sorrow as the Marriners cast Ionas into the Sea and the cause being remoued the effect will cease The tempest shall turne to calme when thou turnest to Christ though thou hast outward paine thou shalt haue inward peace and shalt depart in peace Secondly in that God limits and lets and permits our departure it teacheth vs that the dayes of man are so determined as that no man no meanes can protract them or detract from them beyond and besides their limits for God which hath appoynted the seasons and times for euery thing Acts 1.7 ch 17. hath determined also the dayes of euery mans life as hee did Iobs Iob 14.5 which life as it is like a weauers Lombe Esay 38.10 so it must last till the last thread thereof be wouen like an Houre-glasse running till the last minute of time be expired before which time this thread cannot be cut by the power of men and Angels this Glasse cannot be broken all externall created power cannot cause the Lord to alter what hee hath written in the numbring of our dayes no more then Pilate would change what hee had vvritten vpon Christs Crosse Obiect 1. But here a scruple may arise concerning Ezekias who was told from God that hee should presently dye Esay 38.1 yet after there were fifteene yeeres added to his dayes 2 Kin. 20.1 Answ First Gods will is alwayes one in it selfe like God himselfe how euer in respect of vs it may seeme contrary or contradictory as it is secret and reuealed Secondly there was no change of will or decree in God but in Ezekias himselfe who receiued the sentence of death like the Niniuites conditionally as the Theefe may receiue the sentence of death from the Iudge vnlesse hee carry himselfe after more carefully or get the Kings Pardon presently For all Legall Threats as also Euangelicall Promises haue their relation and reference vnto the condition of Faith or Infidelitie of Repentance or Impenitencie by the performance or not performance vvhereof wee auoid or incurre the curses denounced or are capable of or not capable of the promises propounded therefore when God staid the execution and as it were repriued this good King hee did nothing but what hee determined for hee decreed by this threatning to bring him to the sight of his sinnes and so to repentance that hee might liue Obiect 2 Obiect 2. Iob complaines that his breath is corrupt that his dayes are extinct and that the graue is ready for him Iob 17.1 So Dauid complained that the Lord had weakened his strength in the way that he had shortened his dayes yea hee feared that God would take him away in the midst of
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
when the World was drowned 4. Or by sauing them by his immediate Power and Mercy as hee did Moses and the Israelites vvhen the wicked were drowned euen Pharaoh and all the Aegyptians 5. Or when his owne Seruants are by men appointed to the sword hee rescues them with their enemies whom he sets in their stead as he rescued Ester Mordechai the Iewes Daniel and the three Children when wicked Haman and others their accusers in their roomes satisfied the Gallowes the flaming fire the mouthes of the Lyons c. sauing the Corne and burning the Tares 6. Or if his Seruants fall into the same temporall punishments with others as Ionathan that was slaine with Saul and good Zwinglius that dyed in battell which is vsuall yet euen thereby the righteous are brought nearer heauen and the more violent their death is the sooner they are in ioy vvhen the godlesse shall be throwne downe to Hell euen as with the same Flaâ—le is beaten chaffe to be burnt and pure Corne to be preserued I could draw out these Motiues ad infinitum and from the Estates and Excellencies and Priuiledges of Gods Seruants in these and other peculiars in which thou hast no part nor portion so I might if the point were not too tedious and burthensome to thy memory presse thee as much on the left side from the consideration of thy fearefull estate in the case wherein thou standest being as thine owne heart tels thee the seruant to many a reigning and ruling sinne and so consequently no seruant of God vnlesse like the wicked Seruant the false Steward and traiterous Iudas thy deserts being a Halter and Hell For as Christ said it of Couetousnesse so I say from Christs ground Mat. 6.24 thou canst not serue God and Mammon God and the World God and the Diuell God and thy Belly God and thy Bagges with the Vsurer God and Herodias God and Rimmon God and Baal Christ and Antichrist God and Babels beast God and the Pope no more then one man can serue two Masters no more then one Riuer by one streame can runne two wayes at once no more then one man can moue vpwards and downewards at one time no more then one woman can loue lawfully the bed of her Husband and the bosome of a stranger or one man his owne Wife and the body of an Harlot For God and Sinne are opposed ex diametro and will no more mixe then oyle and water nay then fire and water then Heauen and Hell Now then being a Seruant to sinne thou consequently art none of Gods Seruant for his seruant thou art to whom thou obeyest yea if it be of sinne vnto death Rom. 6.16 and so by an immediate dependance and relation thou art the slaue of him that is the basest slaue in the world that is the Diuell for hee that commits sinne is his 1 Iohn 3. vvho was the first and still continues the author of sinne of lyes murthers blasphemies and the like Now then see thy danger as hee causeth thee to lye as hee did Ananias and Saphira Acts 5. and to sweare as hee did Senacharib and to commit Adultery as hee did Herod with other sinnes as he did Dauid and Peter when hee sifted tempted and rose vp against them So so long as thou liuest in sinne hee is entered into thee as into Iudas Iohn 13.27 and doth possesse thee thou art in his power Acts 28.18 He rules thee as the Horse-man doth the Horse hee hath thee as a Beare by the snout as a Dogge in a chaine thou mouest after his motion oh thy fearefull subieiection Thou art vnder the most deceitfull Master the most deluding Laban in the world who for delight that hee pretends thee will pay thee damnation that bee intends thee as hee hath done to Laban himselfe Caine Esau Iudas and all that haue serued him Besides thou art vnder the most massecrating mercilesse tyrant in the world Phalaris Busiris Nero Dionisius Pharaoh with all their buls and their burnings and their burthens of his inuention as our Papists Powder-plot was were mercifull men in respect of him for he layes the heauiest burthen in the world vpon thee euen that which prest himselfe out of Heauen into Hell pusht Adam out of Paradise and prest Christ himselfe vpon the Crosse and that is Sinne. And after thou hast laid downe this bruitish body of thine in the dust hee hath prepared intollerable and eternall burnings for thee in his owne Territories whose fires the burthen of thy sinnes must kindle and maintaine and the Riuer of Gods wrath increase and make more violent Oh therefore betimes cast off this more then Aegyptian yoke forsake the seruice of thy old sophisticating Master Sathan and serue thy new and liuing Master Christ Iesus so shalt thou not onely auoid those plagues temporall and externall which are threatned to those that disobey God Exod. 23.33 Deut. 7.4 Deut. 28. Deut. 29.45.46.47 c. Esay 1. Psal 7. c. which I pray thee ponder at leasure as also those eternall hereafter But thou shall be partaker of all those blessings and bounties which God hath reuealed and prepared for those that serue him I thought to haue added another vse namely as the matter so to haue prescribed the manner and forme of Gods seruice with the parts of it vvith those seuerall carriages that those must vse for their actions their affections their speech and words at home and abroad what vse to make of all their time with their seuerall stints and taskes in the performance of seuerall and successiue sacrifices and seruices But I will not dull the Reader by this prolixe point I referre thee vnto some of my Brethren that haue writ well and worthily of it as Mr. Rogers his Christian Directorie Mr. D. Hill in his Tract how to liue well by way of Questions and Answeres Mr. Cooper his Christian Sacrifice which I wish not onely in the hands but vvrit in the hearts of all that intend Gods seruice and their owne saluation His desired Dismission In this word Depart THE fift part according to our Texts first diuision now comes into our examination and that is Simeons Departure or Dismission the Latine compriseth this and that which wee called the Diuine Permission in one word Nunc dimittis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunc est tempus vt dimittas c. è vinculis corporis as Piscator renders it Lord now it is time that thou vnloose mee from the bonds of the body from which reading which I thinke warrantable and naturall these Poynts arise First that euen the Lords Simeons godly men and so consequently all men must dye for the matter of death Secondly that death is onely to man a dissolution for the nature and manner of death Thirdly that this life is but a short life out of which wee are euery day ready to depart like him that is about to take his leaue of his visited friends Fourthly that this life is but a
Persecutors Lord lay not this sinne to their charge Acts 7.60 Last words reuealed of the Theefe on the Crosse that bonus Latro good Theefe that so happily stole Paradise were Lord remember mee when thou commest into thy Kingdome Luke 23. The seauen last words that Christ spoke vpon the Crosse to the Daughters of Ierusalem to his virgin-Mother to his beloued Disciple Iohn to God his Father to the penitent Theefe as recorded by the Euangelists explained by Ferus Nahumius and Gueuarra these and all these of holy men in the sacred Cannon and of Christ himselfe as one speakes of Cyprians Epistles referunt pectus ardore plenum shew their deaths were full of peace as their liues were full of grace If I should instance in all the rest of this kinde and set downe at large the gracious words like Apples of Gold in Pictures of Siluer that haue proceeded out of the mouthes of Saints euen when they lay vpon their sicke couches drawing their last breath testifying their faith in Christ their hope of Heauen their zeale for Gods glory their sorrow for sinne their sealed pardon Or when they were to be martyred and sacrificed by fire as they are collected and recorded by Ecclesiasticall Authors Eusebius Nicephorus the tripartite History the Centuries Mr. Foxe his Martyrologie Grineus Mr. Perkins and others to whom I referre you It would easily appeare that where the Premisses are Grace in Life the Conclusion will be Peace in Death Let vs chew the cudde in the Meditation of some particulars The last words of Peter in his crucifying death were thus to his wife O Coniux memento Domini Oh Wife remember the Lord Iesus Of Polycarpus were prayses and prayers Of Cyprian Salus mea virtus mea Christus Dominus Christ the Lord is my strength and my saluation Of Ambrose Nec pudet viuere nec piget mori c. I neyther am ashamed to liue nor grudge to dye because I haue a good Iesus both in life and death Of Augustine It is no great matter that wood and stones fall and ruine or that mortall men dye vsing that sentence of Dauids Psalmes which also Mauritius the Emperour vsed when hee was slaine by Phocas his Centurion Iust is the Lord and righteous is his iudgement Zwinglius thus when hee was wounded in the wars mortally Well goe to they may kill my body my soule they cannot Erasmus dying in the house of Ierome Strobenius breathed out his soule crying thus Chare Deus c. Deare God oh God my mercy deliuer me make an end oh Christ and saue mee Peter Martyr saith Simler and Bullinger that were present at his departure confessed his faith acknowledged Christ his Sauiour expounded and applyed Scriptures exhorted his Brethren and in his death was wholy diuine So was Oecolampadius that burning Lampe in Gods house who supplyed with the oyle of grace gaue a wondrous light euen in his death as appeares by Grineus his Epistles to Fabritius Capito and others Luthers death resounds ioyfull prayses for Gods reuelation of the truth vnto him and victory ouer the Romish Antichrist Caluin as Beza reports that heard him with Dauids heart dyes not speaking but sighing out Dauids Psalmes Ridley Latimer Hooper Saunders with many moe constant Professors dyed desirous of the fire saluting the Stake professing their Faith confirming their Brethren and calling vpon God If I should ascend a little higher and looke into the sicke Couches of Emperours Kings Queenes Dukes Earles Nobles which like those Bereans Acts 17. were truely noble indeed I should occasion you to magnifie Gods mercies in calling some great ones vvho by their workes and words as liuing so dying testified that their Graces did equalize their Greatnesse I might instance in Charles the fift in Theodosius the great in Maximilian the second in Stephen King of Poland in Fredericke the third Prince Elector in Ferdinand in Queene Anne Bullen in Ioahn Gray the Duke of Suffolks Daughter with diuers others To omit the last words of Chrysostome dying in his exile of deuout Bernard of Ignatius the Martyr of these Belgicke Lights Phillip Melancthon Tremellius Musculus c. with mamy moe some whereof thankefully recording the benefits they had receiued from God in life spirituall and temporall some powring out their soules for the good of the Church which they haue bequeathed vnto Christ some discoursing of the vanities of this life of the fruits of sinne of the miseries of man some reioycing in the Spirit for the mitigation of their paines the consolations vvhich they felt from the Spirit their vnion vvith Christ their happy passage into Paradise their transmigration vnto their Sauiour exulting at the ioyes of Heauen which then they haue seene as Moses saw Canaan and in part tasted nay some as it were by a Propheticall Spirit illuminating them as it did Iacob and Ioseph fore seeing and fore-telling what should happen after their deaths as Iohn Husse and Ierome of Praige did concerning the Papacie haue all of them here with Simeon departed in peace And though some amongst the Heathens as Cyrus Caesar Augustus Titus Tratan Seuerus Adrian Pompey as also some of their Philosophers and Poets as Aratus Socrates Aristotle Anacharsis Antisthenes Theophrastus with others haue spoke to admiration concerning the necessitie of dying the miseries of life the exprobration of Tyranny the soules immortalitie the true God which they called The thing of things to whom they haue called and committed their Children as their Apothegmes and speeches are recorded by Plutarch Zenophon Laertius and others yet they haue come so farre short of Christians eyther in their ciuill acts and morrall workes liuing or their words dying that it is as easie to discerne betwixt them the strength of Nature and the fruits of the Spirit as betwixt conduit water and Aqua vitae by the taste Now the Reasons why the godly depart in peace are these First the Promise of God which must needes be acccomplished that Peace shall come that they shall rest in their beds euery one that walketh before the Lord Esay 57.2 which promise as it was verified in Enoch and Elias that vvalked vvith GOD so it shall be in all the faithfull Secondly they haue peace with God with whom they are reconciled by Christ which is their peace and therefore they must needes haue peace in God going out of the world to God who haue had peace with God in the world from whom they haue beene absent in the body Thirdly they haue that peace of God in their owne conscience which passeth all vnderstanding Phil. 4. which setteth them in an assured perswasion of the loue of God to them in his Christ the Lord shining in their hearts with the beames of his Spirit and the memory of all their well done deedes then reflexing vpon their vpright consciences fill them euen full of hidden ioy and inward peace These Reasons might be amplified
to the dead or for the dead which is grosse Superstition This made euen Eâ—nius the Heathen Poet forbid that any should weepe for him after his death which Solon and others ambitiously haue desired Other Motiues might be vrged to moue thee to moderation in this point yet I would not so reforme this abuse in the excesse as though I condemned the meane in mourning this were to runne from one extreame to another let this therefore conclusiuely determine for thy judgement and direct thy practise that it is lawfull to deplore the departure of the dead as the Aegyptians lamented Iacob seauentie dayes and his Children seauen dayes as Abraham mourned for Sarah the Israelites for Moses for Aaron for Iosias for Samuel Dauid for Absolon for Ionathan for Abner the faithfull for Steuen the women for Dorcas c. yea the very cruell Scythians Hircamans Sabeans the sauage Indians Lothopagians c. howsoeuer they be not so curious in burying their dead is we some casting them on dunghils some vnto Dogges some into the Sea some into the fire c. yet they shew some motion and mourning for them Then if Iewes and Pagans mourne why not Christians And indeede as it is a curse to the vvicked as it was to Ieconiah that none shall say alas for them when they are dead Ier. 22.18 so the godly ought to be lamented First because they did much good in their places Acts 9.39 Secondly because the world was bettered and blessed by them Prou. 11.11 Thirdly wee may feare some Iudgements after their departure Esay 58.2 Fourthly because the wicked will be more ready to sinne and there are fewer left to pray for the vvicked and to stand in the gap as did Abraham Moses and Phinees Fiftly because they vvere worthy lights and ornaments in the Church or common-wealth where they liued Lam. 4.20 as was Iosias for which cause we may euen weare mourning apparrell to expresse our sorrow So the wicked to may be bewailed because for ought wee know they are gone downe into the bottomlesse pit of perdition the place for wicked men Psal 9.17 the place whither Corah and Dathan and Iudas and Absolon went vnto for ought that is to the contrary yet wee must mourne in that meane First that wee discouer not our owne selfe-loue because we haue lost some good by them Secondly nor hypocrisie in seeming to mourne Thirdly nor distrust as though there were no resurrection 1 Thes 4. Fourthly nor excesse knowing that they are but gone a iourney and wee shall quickely ouer-take them no for euer sent away from vs but for a time sent before vs. Comforts against the Crosse of sickenesse and diseases howeuer intollerable and incurable BEcause Sickenesse and Diseases which distresse and distemper euery part and power of the whole man are very burthensome to the flesh as besides their present paines being the Heraulds and fore-runners of Death tending to the dissolution of Nature let these Considerations be so many Cordials and spirituall lenitiues to mitigate and asswage the extremities or permanencie of thy dolours in eyther kinde For misery commeth not out of the dust neyther doth affliction spring from the Earth Iob 5.6 1 Consider that this visitation is the message of the Almightie God it comes not by chance or Fortune colds surfettings sweatings c. are but the meanes Gods hand throwes this stone at thee for it was hee that smit Pharaoh and the Aegyptians and the Philistines c. and cast Ezekias vpon his sicke couch Therefore storme not murmure not hee hath sent it and who hath resisted his will Rom. 9 19. 2 Consider the nature of this God vnder whose hand thou groanest that hee is rich in mercy of tender compassion abundant in goodnesse and truth and loueth thee in his CHRIST correcting thee of loue as a Father not punishing thee as a Iudge for though these sufferings be plagues to the wicked as were the plagues of Aegypt of Sodome and of Moab yet to thee and all the Elect in Christ they are but fatherly chastisements 3 Consider Gods gracious ends and purposes in these thy visitations First to draw thee to the sight and sense of thy sinnes the cause of this effect that so repenting of them thy soules sicknesse may be cured Secondly thou art iudged in this kinde and chastened of the Lord that thou shouldest not be condemned with the world 1 Cor. 11.32 Thirdly to breake and pull downe the pride of thy heart a sinne which the Lord abhorres and detests both in the wicked as hee did in Herod Acts 12. and in his owne children as in Ezekias 2 Chron. 32.25 for which cause he brings downe thy heart through this heauinesse because thou hast rebelled against the word of the Lord Psal 107. v. 11.12 Fourthly to trie thy Faith and Patience whether thou wilt kisse his rod and cleaue to him in aduersitie as thou promisest in prosperitie for God delights to try his like gold in the fire as a Master tryes the fidelitie of his Seruant and a Father the obedience of his Childe and therefore according to the sinceritie and measure of our graces in this life as wee see in Gods proceedings with Abraham Iob Dauid yea CHRIST himselfe shall our tryals and our afflictions be both inward and outward Fiftly to shake off thy carnall securitie for prosperitie makes thee forget God as did the Israelites Manasses Dauid c. but this visitation driues thee home by weeping-Crosse to thy Father as it did them and the prodigall Childe Luke 15. 4 Remember that thou worthily deseruest this Crosse of sickenesse as a punishment for thy sinnes the sinnes of thy youth and of thy age omissiue and commissiue sinne being the cause and originall of all diseases Agues Feauers Consumptions Plague-sores Leprosies and the like Leuit. 26. v. 14.15.16 Iohn 5.14 Therefore as God from time to time hath visited the sinnes of others both of the righteous and the reprobates so hee hath found out thee hee that punished the Israelites with diuers and sundry plagues for rebelling against Moses and Aaron and for murmuring against God hee that plagued Pharaoh with Frogs Lice Bloud Death of the first borne and Drownings for contempt of God hardnesse of heart and oppression of his people Hee that smit the Philistines with Emerods in their secret parts for their abuse of the Arke King Vzziah with Leprosie for abusing the Priests Office Gehezi for his Couetousnesse the Bethshamites with death for prying into the Arke the Corinthians with sickenesse and death for profaning the Lords Supper Asa with diseases in his feete for imprisoning the Prophet Domitian Hadrian Valerian Dioclesian Maximinus Iulian Aurelian Arnolphus Antiochus Herod and others vvith incurable diseases and death it selfe for their pride blasphemie persecutions of his Children and the like sins Cerinthus Arrius and
therefore the soules of Abraham Isaack and Iacob are liuing stil though they be dead themselues Secondly was not Enoch translated that he should not see death Gen. 5.24 Heb. 11.17 then Enochs soule still liues Thirdly had not Daniels prayer beene an ignorant and friuolous wish as some note praying for Nabuchadnezzar Oh King liue for euer Dan. 2.4 If the life of his soule had not beene the obiect of his wish Fourthly doth not Elias pray that the soule of his Hostesse Childe may returne againe into him therefore it was not dead and extinct it is no matter where it was it is as absurd to say that it was in Limbo puerorum as Papists doe as that the soule of Lazarus and Iairus Daughter was in Purgatorie suppose it were in heauen it was liuing where euer it was euen as the soules of Moses and Elias were liuing and gaue motion to their bodies being vpon the Mount with Christ Fiftly Christ promiseth Paradise to the penitent Theefe Luke 23. the very day of his dissolution of which hee had liuery and seasure and present possession in his liuing soule for his dead body hung all that day vpon the Crosse Sixtly Lazarus dying was carryed into Abrahams bosome what was carryed his Soule Luke 16.22 as the wicked Angels fetcht the soule of the secure Churle to Hell Luke 12. verse 20. Seauenthly Iohn saw the soules of those vnder the Altar that were killed for the Word of Christ Reu. 5.6.9 All which with infinite moe being so many Arrowes shot against Atheisme doe euince that the soule is immortall and that the spirits of the iust here with old Simeons after their departure from the body returne to God that gaue them Eccles 12.7 A truth that the very Heathen saw by the light of Nature as appeares by their Writings by Antiochus his Epistle to Lisius wherein hee thinkes his dead Father translated to the Gods 2 Mach. 11. ver 23. Plato in his Timeo Tully in his Diuinations and in his Booke of the sleepe of Saeipio Pithagoras and the Pithagoreans Thales Milesius Hermes Euripides in his Tragedies Plutarch in his Consolatory Epistles Seneca in his Booke of immature death yea the Poets in their fictions of the Elizean fields and the like ayme all at this more like Christians at least Christian Philosophers and Poets that the Heauens are aeterna animaruÌ„ domicilia the eternall mansions of good soules departed Let vs beleeue this by the light of the Word which they saw by the poore sparke of Nature and let the thought of it still encourage thee which is the Naile that I driue at in all this discourse to looke Death boldly in the face since to the godly it is but Titulus sine re a bare title without any subsisting a bare name a blancke without a Seale good saith Bernard to the good in regard of rest better in regard of securitie best of all as the way to life and immortalitie being as Ambrose cals it alledged by Pontanus the birth day of thy eternitie the repayrer of thy lifes ruines not abolishing but establishing thy best being Therefore Summum nec mâ—tâ—â—as diem c. Feare not thy last fate rather desire it with Paul because it is but thy dissolution be thankfull for it with Simeon because it is but thy departure waite for it with Iob because it is thy changing then feare it or fret at it with the naturall and morrall men of the world For why should that eyther feare thee or fret thee that cannot hurt the best the greatest part of thee If the gold be saued who regards the losse of a rotten purse If the Pearles within be preserued who cares for the breaking of an old chest If the costly Marchandize and loading of the ship be safe what Marchant respects the ruines of a rotten Barge If the liuing soules be not indangered nor the best of the stuffe endammaged wee care not so much for the burning of an old house wee respect not the losse of the Cradle if the childe be safe the mangling of the cloaths if the body be vnwounded Now that which the Gold is to the Purse the Pearles to the Châ—st the Wares to the Ship the good Wines to the Caske the Honie to the Hiue the Housholder to the House the Childe to the Cradle the Body to the Garments that is the Soule to the Body as much more eminent and excellent as the thing contained exceedes the continent If death doe fetter the Body and free the Soule where is the losse what is the crosse Secondly is the Soule immortall and the Body mortall then execrable is the folly of the multitude and lamentable is the dotage of all sorts from the highest to the lowest that spend misspend their yeeres dayes strength vvit vvealth and all their Tallents in pleasing contenting satisfying and fulfilling the desires of the flesh with the affections and lusts thereof in decking adorning feeding and pampering this sluggish Asse this rotten Carrion the body which perhaps shall take vp his Inne in the earth to morrow and be meate for wormes in the meane space neglecting and not regarding the soule which is to liue for euer Oh how many millions of men and women to euen amongst common Christians may be arraigned accused and conuicted of this folly and dottage that in other things are politique Galliâ—'s and plotting Iezabel's yet in this are witty fooles in preferring the Purse before the Gold the Caske before the Wine the Hiue before the Hony the Body before the Soule How many spend yeeres and moneths nay all their precious time in hawking hunting whoring carding dicing c. in scraping and gathering yealow dust together in doing workes morrall or sinfull their owne workes or the Diuels how many in doing nothing or doing euill or as good as nothing How many women spend many dayes and houres in tricking and trimming the painted sepulchers of their soules I meane their bodies in a Glasse who neuer considering how the glasse of their time runnes spend not a moneth in a yeere a weeke in a moneth a day in a weeke an houre in a day in the publique or priuate worship of GOD in looking into the Glasse of Gods word prayer meditation c. How many Citizens and Countrimen of all sorts spend the vvhole sixe dayes in catering and purueying for the body who grudge God his Sabbaths for the prouision of their soules such men eyther they thinke they haue no soules or that their soules shal die with their bodies like the beasts liuing like Libertines and Epicures as their faith is like the Saduces which denied any Spirit or Resurrection or soules immortalitie as Iosephus testifies of them Oh we had need cry to such deluded franticke men and tell them that they haue soules and soules immortall to raigne with GOD or to be plagued with the Diuels after their departing out of the body His hoped Pacification In these words In peace