and best Chamber of thine heart through the dores of thy eares and the vvindowes of thy eyes and the entrance of thy mouth to acquaint it vvith all thy secrets I say it is extreame madnesse For the pleasing of sinne thou dost preiudice thine owne life temporall spirituall and eternall and displeasest GOD and wilt prouoke him to cut thee off for vvhereas other Kings destroy onely the forraine Castles and Cities of their enemies to establish their owne Crownes so GOD for sinne destroyes the Citie and Castle which himselfe hath built and made the body and soule of sinfull man Thirdly 3. Vse of Mitigation this consideration of Deaths commaund ouer euery created nature consisting of body and soule whereby all humane flesh is designed to the graue serues notably to comfort and erect the poore deiected and reiected vvormes of the world and to deiect and cast downe the high lookes and eleuated thoughts of the proud and potent for if both the one and the other consider well that as they had both one originall and beginning from the earth their foundation being from the dust and clay and that both of them ere long shall be paraleld and equalized in the graue where they shall see corruption Neyther shall the meane man too much distaste his owne estate and emulate the mighty neyther shall the proud Potentate exalt his Crest and insult ouer the poorest Peasant Alphonsus in one word resolues what it is that equalizeth the poore man with the Prince the Mechanicall with the Monarch and that is the graue some say sleepe in vvhich the poore man participates halfe his life time with the rich nay oft-times in the better share the poore Labourer soundly sleeping when Agamemnon and Assuerus are vvatching when Ieroboam and Nabuchadnezzar are troubled in their thoughts about golden Calfes and such things as they dreame and doate vpon which made Caesar vvilling to buy the bed of the indebted poore man of Rome who slept better then hee but vvhether that Deaths yonger brother Sleepe Death onely makes the Prince the Peasant equall vvorke alwayes this effect or no it is as little materiall as it is vncertaine I am sure Death the elder Brother brings all states and conditions to this paritie Hence the vvitty Painters pictured it like Loues Cupid blinde and vvithout eyes hitting and hurting at randome Kings Princes Popes Prelates Lords Lownes c. vvithout difference and distinction of degrees Crownes Diadems Scepters Miters Pals Roabes Rotchets Ragges Purples and Leathren Pelts being all Ensignes of his Trophies Subtua Purpurei veniunt vestigia Reges Deposito luxu turba cum paupere mixâ—i The rabbling rout and purpled Kings Are all alike Deaths vnderlings Yea Mors Sceptra Ligonibus aequat There Scepters and the sheep-hookes sympathize The Carter doth the Courtier aequalize This thought much possest Augustine and Bernard in their Meditations and therefore they send vs to the graues and sepulchers of the deceased Aspice diuitum tumulos c. to see if wee can finde any difference in their bones and munmiamized earth saue onely in the externall pompe and superficiall vernish of their Monuments nay sure there is no difference at all vnlesse as once it was said wittilie that the corrupted bones and putrified bodies of the rich being more crammed and fatted with surfetting and drunkennesse doe smell and sauour more strongly then the withered karkasse of the frugall and abstenious poore man This Consideration caused the wittie Cynicke when hee was vpbraided by Alexander Diogenes what hee could finde him to doe amongst the sepulchers of the dead for indeede there was his choyse study Oh quoth hee I am here searching for the bones of thy Father Phillip of Macedon and I cannot discerne them from others An answere as sound as Satyricall as Dogmaticall as it was dogged for Seneca in Agamemnon Victor ad Herculeas c. For though a man could conquer more then eyther Philip or Alexander in their times and could extend his conquest beyond Hercules his Pillars yet his portion of earth shall be but a few feete no greater then the meanest of his vassals when he shall mete it out with his owne dead body as Alexander himselfe was forced to confesse when by an occasioned fall hee was constrayned to imprint his body in the dust And sure if Alexander had rightly applyed to himselfe eyther Diogenes his girds at his ambition or his inclining dying condition he would neyther haue so soared ouer all the world besides liuing neyther should he haue subiected himselfe to the quipping censures of the wisest in the world dying for as it is recorded after hee was dead and his bones were put in a vessell of Gold diuers Philosophers meeting to see this dead and vnexpected dumbe show One quipt at him thus Yesterday hee that treasured vp Gold now Gold him Another thus Yesterday the world would not content him now a Sepulcher of sixe feete must containe him Another thus Yesterday hee pressed the earth now the earth presseth him Another thus Yesterday hee ruled the world now Death ouer-rules him Another thus Yesterday all the liuing followed him now hee followes all the dead and euery one had the like diuersitie of Descant the last knits vp all their censures thus Heri multos habebat subditos c. Yesterday he had many subiects now all are his equals Thus did these liuing Hares insult ouer this dead Lyon so will the meanest insult ouer thee in the like case though thy loftie lookes now ouer-toppe thine equals though thy pride trample vpon thine inferiours as Pope Alexander did on the necke of Fredericke and dare contest and contend with thy superiours therefore leaue thy hautinesse and learne humilitie doe not magnifie thy selfe against those that are mightier or aboue those that are meaner then thy selfe scorne not to sit at table with him that must lye in the same bed with thee I meane in the earth looke not at thy white feathers and proud plumes with the Swanne and the Peacocke but at thy blacke feete the earth thy originall Quid superbis puluis cinis Why art thou proud dust and ashes what art thou but dust If Honourable Noble Worshipfull Witty Wealthy Learned Beautifull thou art but honourable dust noble dust worshipfull dust witty dust learned dust beautifull dust This is the proper adiunct to all the best and the rest of thy Epithites What is one piece of dust of sand of slime better then another Why boasts thou of thy Babell of any thing within thee or without thee thy best things being none of thine but Gods thy worst the Diuels and thine owne not worth a proud thought thou thy selfe being the earths and none of thine owne Neyther let the holy humble pious poore man be too-too much deiected eyther at his owne meannesse or at the greatnesse of the insolent insulting debashed men of this world who ouer-toppe them and ouer-droppe them to as the high Oakes
their pale faces trembling ioynts deiected lookes as was seene in Baltazzar and Felix Dan. 5.6 Acts 24.25 their consciences like Magistrates commanding them to execute themselues shewes they are more then mortall Sixtly the effects of the soule in numbring diuiding discussing discoursing remembring affecting knowledge desire of blessednesse respect to glory c. shew it immortall Seauenthly if the Soule were not immortall man should not resemble GOD neyther in Creation or Regeneration haue any part or participation of the Image of God or any reuelations from God or communications with the Spirit of God and our spirit Eightly else there should be no difference betwixt vs and Beasts whose soules are in their bloud Gen. 9.4.6 Ninthly else there should be no vse of Iudgement of the day of doome or of Christs second comming Tenthly else were the godly of all men most miserable if their hope were onely in this life 1 Cor. 15.19 the Sonnes of Belial whose portion is oft-greater in this world then the Lords owne Saints as Dauid Iob Ieremie in their times haue complained should else be in better case then they But since the Sunne of this truth shines clearely in the Scriptures why should I giue any moe Reasons which are infinite both in Philosophy and Diuinitie so adding light to the Sunne and water to the Sea First is not the argument that our Sauiour Christ vsed against the Sadduces from Exod. 3.6 authentique against Atheisme God is the God of Abraham Isaack and Iacob therefore the soules of Abraham Isaack and Iacob are liuing stil though they be dead themselues Secondly was not Enoch translated that he should not see death Gen. 5.24 Heb. 11.17 then Enochs soule still liues Thirdly had not Daniels prayer beene an ignorant and friuolous wish as some note praying for Nabuchadnezzar D. Willet his Hexaplae in Danielem Oh King liue for euer Dan. 2.4 If the life of his soule had not beene the obiect of his wish Fourthly doth not Elias pray that the soule of his Hostesse Childe may returne againe into him therefore it was not dead and extinct it is no matter where it was it is as absurd to say that it was in Limbo puerorum as Papists doe as that the soule of Lazarus and Lairus Daughter was in Purgatorie suppose it were in heauen Mat. 17. it was liuing where euer it was euen as the soules of Moses and Elias were liuing and gaue motion to their bodies being vpon the Mount with Christ Fiftly Christ promiseth Paradise to the penitent Theefe Luke 23. the very day of his dissolution of which hee had liuery and seasure and present possession in his liuing soule for his dead body hung all that day vpon the Crosse Sixtly Lazarus dying was carryed into Abrahams bosome what was carryed his Soule Luke 16.22 as the wicked Angels fetcht the soule of the secure Churle to Hell Luke 12. verse 20. Seauenthly Iohn saw the soules of those vnder the Altar that were killed for the Word of Christ Reu. 5.6.9 All which with infinite moe being so many Arrowes shot against Atheisme doe euince that the soule is immortall and that the spirits of the iust here with old Simeons after their departure from the body returne to God that gaue them Eccles 12.7 A truth that the very Heathen saw by the light of Nature as appeares by their Writings by Antiochus his Epistle to Lisius wherein hee thinkes his dead Father translated to the Gods 2 Mach. 11. ver 23. Plato in his Timeo Tully in his Diuinations and in his Booke of the sleepe of Saeipio Pithagoras and the Pithagoreans Thales Milesius Hermes Euripides in his Tragedies Plutarch in his Consolatory Epistles Seneca in his Booke of immature death yea the Poets in their fictions of the Elizean fields and the like ayme all at this more like Christians at least Christian Philosophers and Poets that the Heauens are aeterna animarū domicilia the eternall mansions of good soules departed Vse 5. Of Consolation Chris What death is to the godly lib. 2. de morte Let vs beleeue this by the light of the Word which they saw by the poore sparke of Nature and let the thought of it still encourage thee which is the Naile that I driue at in all this discourse to looke Death boldly in the face since to the godly it is but Titulus sine re a bare title without any subsisting a bare name a blancke without a Seale good saith Bernard to the good in regard of rest better in regard of securitie best of all as the way to life and immortalitie being as Ambrose cals it alledged by Pontanus the birth day of thy eternitie the repayrer of thy lifes ruines not abolishing but establishing thy best being Therefore Summum nec metuas diem c. Feare not thy last fate rather desire it with Paul because it is but thy dissolution be thankfull for it with Simeon because it is but thy departure waite for it with Iob because it is thy changing then feare it or fret at it with the naturall and morrall men of the world For why should that eyther feare thee or fret thee that cannot hurt the best the greatest part of thee If the gold be saued who regards the losse of a rotten purse If the Pearles within be preserued who cares for the breaking of an old chest If the costly Marchandize and loading of the ship be safe what Marchant respects the ruines of a rotten Barge If the liuing soules be not indangered nor the best of the stuffe endammaged wee care not so much for the burning of an old house wee respect not the losse of the Cradle if the childe be safe the mangling of the cloaths if the body be vnwounded Now that which the Gold is to the Purse the Pearles to the Chest the Wares to the Ship the good Wines to the Caske the Honie to the Hiue the Housholder to the House the Childe to the Cradle the Body to the Garments that is the Soule to the Body as much more eminent and excellent as the thing contained exceedes the continent If death doe fetter the Body and free the Soule where is the losse what is the crosse Secondly Vse 3. Of Redargution is the Soule immortall and the Body mortall then execrable is the folly of the multitude and lamentable is the dotage of all sorts from the highest to the lowest that spend misspend their yeeres dayes strength vvit vvealth and all their Tallents in pleasing contenting satisfying and fulfilling the desires of the flesh with the affections and lusts thereof in decking adorning feeding and pampering this sluggish Asse this rotten Carrion the body which perhaps shall take vp his Inne in the earth to morrow and be meate for wormes in the meane space neglecting and not regarding the soule which is to liue for euer Oh how many millions of men and women to euen amongst common Christians may be arraigned accused and conuicted of this folly and
inexorable as vnresistible with his Trophies ouer all 283 We must not too much loue this life which we must shortly leaue 287 Those that loue life must hate Sinne the cause of death 289 Death onely makes the Prince and the poore man equall 291 Deaths effect in equalizing all illustrated by fit similies 296 Sixe Reasons further shewing the necessitie of dying 299 How euen in liuing wee dye and are dead in part 301 By how many meanes we dye 304 Diuers examples of seuerall sorts of deaths violent and naturall 305 Some cut off in the midst of their lawlesse lusts 309 Our dayes abbreuiated in respect of the long liues of the Patriarkes 316 Foure causes of the long continuation of things 318 Because our life is short we must spend it well 319 Our many sinnes to be mourned for and why 320 The practise of Epicures and profane men reproued and threatned 321 How wee must sow in teares in this short seed-time 323 Further vse to be made of our short time 325 Our life is laborious and miserable euery calling hauing his crosse 328 No place priuiledged from foure things 1. Sathan tempting 2. The hearts wandring 3. Ill tongues biting 4. The world crossing 330 Examples of humane calamities 331 Twelue meanes to get that peace with God which the world wants 334 The vanitie of life with all the things in life truely discouered 336 The world truly described by eleauen similies 340 How Christ in his practise crossed all the worlds proceedings 342 The benefits of death to a Christian vnder the Crosse 343 God oft cals away the best soonest 345 How death is fearefull and not fearefull 347 Death is onely a departure out of life not a finall destroyer 348 Eight Arguments prouing the Resurrection of our bodies 351 Illustrations from Nature that our bodies shall rise 352 Foure Reasons besides from the Word 354 The Christians comfort in the consideration of our Resurrection 355. 356 That wee may rise ioyfully we must liue holily in tenne particulars 359 Tenne Arguments to proue the soules immortality 362 Seauen moe from the Word 364 Death vnmasked what it is to the godly 365 Reproofe of those that respect the body more then the soule 367 The seruants of God alwayes dye in peace 369 The godly oft haue their desires at before and in their deaths 372 The very last words recorded which the Saints vttered in their death beds 374 How great men haue liued and dyed good men 377 Reasons why the godly depart in peace 379 Nine Obiections answered that seeme to contradict the peaceable departure of the Saints 380 Nine Reasons that his death may be good that dyes of the Plague 384 How selfe-murther doth not alwayes imply a wretched death 387 Hee that would dye well must liue well 389 The fearefull ends of wicked persecutors in euery age 391 An ill life the vsuall Prologue to a Tragicall death 395 None can repent when he will 397 The Word layes downe a way to a blessed death 402 Death is certaine yet vncertaine 403 The paines of Hell without remission or redemption 405 Repentance is not to be deferred till death 406 The danger of deferring discouered 408 The Theefes Repentance vpon the Crosse examined 412 Sixe effects of Deaths meditation 417 The life of Faith brings dying Peace 429 Repentance the meanes of peace with God 430 How to dye daily three wayes 433 How to leaue the damnable custome of Swearing 434 Eighteene things to be prayed for that death may be prosperous 437 A good conscience in life brings peace in death 442 Sixe causes of sickenesse besides sinne 445 With fiue duties to be done in sickenesse 446 The sicke man must send for a Minister before the Physitian and carnall friends 451 The necessitie and lawfull vse of Physicke proued and vrged 455 Rules obseruable in the vse of Physicke 457 Against seeking to Witches and Charmers in sickenesse 459 Reconciliation and Restitution vrged 461 Fiue Reasons why a sicke man must make his Will 465 Foure Rules in making all Wills 466 A Christian carriage prescribed in the houre of death 468 Twenty seuerall Comforts in the death of friends 1 Because God takes them away 470 2 The Saints haue beene patient spectators of the deaths of their deare friends 471 3 If he dyed in the faith of Christ he is translated from this life to a better 472 4 He is blessed being dead in the Lord. ibid. 5 Hee is returned home to his Fathers house ibid. 6 He is inseperably vnited vnto God the chiefest good 473 7 He is marryed vnto his Bridegroome Christ ibid. 8 His warfare is now at an end ibid. 9 Being here a pilgrime hee is returned into his owne Country 474 10 Thou hast not lost but left him ibid. 11 He shall be restored vnto thee againe at the Resurrection ibid. 12 Ere long thou shalt goe vnto him 475 13 His better part is yet liuing ibid. 14 His estate is bettered by death ibid. 15 Thou sorrowest for that could not be preuented 476 16 Thou hast many companions in thy sorrow ibid. 17 Thy impatient sorrow hurts thy selfe 477 18 Thy extreame sorrow is as fruitles at faithlesse ibid. 19 The Lord thy best friend is still liuing ibid. 20 They are insensible of thy sorrow 479 Twenty Cordials against the crosse of sicknes 482 And Meditations how to beare the intollerable burthen thereof 499 Eight seuerall Consolations against the vnkindnes of mercilesse Friends 500 1 Thy case is not singular but ordinary ibid. 2 The Saints haue had the same measure 501 3 Christ himselfe was maliced of his owne brethren ibid. 4 There hath beene hatred amongst the nearest friends by nature ibid. 5 Though thy friends forsake thee yet God careth for thee 502 6 As thy friends are vnkinde to thee so thou hast beene vnthankefull to God ibid. 7 God hath elected thee though man reiect thee 503 8 Though thou canst not see thy friends here with comfort yet ere long thou shalt see God as hee is ibid. Thirteene Preparatiues against Pouertie 504 1 It is the prouidence of God that thou shouldest be poore 504 2 Thy crosse is not singular 505 3 Pouertie is no token of Gods displeasure ibid. 4 A little with the feare of God is better then great riches of the vngodly 507 5 As well Pouertie as Riches fals out to the best to them that feare God ibid. 6 The Lord knoweth what is best for thee ibid. 7 Pouertie hinders not the acceptance of thy Prayers 508 8 If thou be poore in spirit thou art rich in Christ 509 9 Pouerty is no hinderance to thy saluation 510 10 The lesse thou receiuest the lesse shall thine accounts be 511 11 The Lord hath a care of thee euen for the things of this life 512 12 And can blesse a small portion vnto thee 514 13 Christ himselfe and the most excellent Saints haue beene poore on earth 516 MOSES His sight of Sion applyed to encourage and direct euery Christian to
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 e In locum Theophilact and Euthumius some â—o God the holy Ghost so f In Lucam 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 1 Tim. 3.16 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 g 1 Ioh. 1.14 Ephes 4.10 Phil. 2.6.7.8 harmony of all reformed Churches h Of Bohemia Basill France Sweula see harmonie of confessions Generall and Prouinciall Concels seuerall Creedes both Apostolicall and Nicene confirme that Christ the Messias the Sonne of God i Mat. 3.17 Psal 2.7 is both k Ioh. 17.3 Iohn 1 1. God and Man l Esay 7.14 Christus Deus de Patre Homo de Matre c. God of his Father Man of his Mother m Mat. 10.18.23 Luke 1.27.31.34 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 n Heb. 5.10 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 o Gen. 1.27 nor of man without a woman as was Eue p Gen. 2.22 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 quesiuii in Terris q August de temp hom 9 vide hom 13 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 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 r 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 s Hierome 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 t Vide Zanchium de incar verbi vnion Vse 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 v Bern. ser 2 in Cant. 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 u Can· 1.1 Oh foelix osculum x Oh foelix osculum in quo
invtile pondus 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 they 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 Deut. 34. 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 Steuen Mat. 27. Acts 7. â— 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 Leuit. 10. 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 Euseb lib. 3 c. 30. Vide Grin Apotheg morientium 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 Si qua dies bona est velocibus praeterit horis Innimica tenacius haerent 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 Nil boni in vita nil mali in morte 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 Psal 34 1â— Act. 15.21 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 death is most welcome that changeth his Mara to Naomi his bitternesse into beauty which deliuers him from dangers and dolours Gen. 19. as the Angell did Lot from the fire Dan. 3. and the three Children from the flames and Daniel from the Lions Dan. 6. death like Zerobabel deliuers the Lords Israel out of Babilon Zach. 4.6 therefore death must needs be welcomed like a day of deliuerance a yeere of Iubilie which brings Ioseph out of Prison Gen. 41. Gen. 31. Iob 41.12 Iacob out of seruitude and Iob from the dung-hill Mors enim malorum remedium portus humanis tempestatibus Plutarch de consol ad Apol. Fourthly in respect of their
as Cato Vticensis held it or a preuenter of sinne as in Rasis in the Apocripha and Lucrece in Histories c. yet neuerthelesse the practise is detestable the sinne damnable and therefore both in Reason and Religion auoidable First because it is against a double commandement Legall and Euangelicall it breaketh the sixt Commandement for if a man must not murther others hee must not murther himselfe euen as if a man must not steale from another hee must not steale from him selfe his wife his children which I would haue all Carders Dicers Drunkards c. and selfe consumers of their substance to consider if hee must not doe the lesser sinne he must not doe the greater Secondly the Apostle saith A man must not destroy his owne body but nourish and cherish it Ephes 5. Thirdly it is against not onely the light of Grace but euen of Nature nay of corrupted Nature euery creature from the Lyon to the Worme from the Eagle to the Wrenne as Tully notes seekes it owne preseruation fugitque nociua flies the contrary Now the more vnnaturall that any sinne is the greater the grosser it is Incest is a greater sinne then Adulterie Adultery then Fornication Beastialitie then all wantonnesse with a mans owne body worse then actuall pollution with a woman because more vnnaturall so in murther Fratricide the murther of thine owne brother is worse then Homicide Man-slaughter Parricide or Patricide King killing or the murther of Parents worse then eyther but Semicide or selfe-murther worst of all because most abhorring and swaruing from the very sparke and instinct of nature Fourthly a man sinnes not onely thus 1. against God 2. against Grace 3. against Nature 4. against his owne Body but also hee sinnes 1. against the State 2. against the king 3. his Country 4. the Church 5. the Common-wealth 6. his Friends 7. his Familie for euery man is parâ— Reipublicâ— communitatis a part of the State both Politicall and Ecclesiasticall hee is a member of both bodies and therefore hath not interest in himselfe to be actiue in his owne death he must be meerly passiue Partem Patria partem Parentes c. Besides saith the Orator his Parents and his Friends as his Country for whose good hee was borne as well as for his owne challenge a great interest and prerogatiue in him all whom hee frustrates and so directly sinnes against all by cutting off himselfe euen as he sinnes against the head that cuts off the hand or foote in the body naturall Fiftly this course is as curelesse as cursed as fruitlesse as godlesse for it preuents not misery but procures it it redresseth it not but a man runnes further into it like the fish that leapes out of the Frying-panne into the fire like him that goes from the English pillory to the Spanish Strippado that they goe from the hell of Conscience into a reall Hell is to be feared in selfe-murtherers though God onely can determine it Sixtly it argues Madnesse Distraction or Frenzie and so the world censures Seauenthly Impatiencie that a man cannot attend and waite the leasure of God to release his crosse Eightly Muttering murmuring and Israelitish fretting against God and so rebellion against the Almighty Ninthly Cowardlinesse and faint-hartednesse that a man will not endure that which might be inflicted on him Tenthly Vnthankefulnesse not to preserue this Iewell of life which is bestowed vpon him Eleuenthly Selfe-killing is noted as a marke of Desperation and brand of Reprobation as in Saul Iudas c. Twelfthly the practise of it causeth not onely the actors but their actions profession posteritie Country nay Christianitie it selfe to be euill spoken of their names rot and stincke as doe oft-times their bodyes Besides they are denied Christian Buryall being like excommunicate persons cast out of the Church as vnsauory Salt Vse Of Redargution All which Reasons with many moe being so plaine and pregnant against this sinne argue and demonstrate vnto mee that many men are not onely irreligious but vnreasonable that dare perpetrate and commit this horrible ryot and outrage vpon their owne bodyes in selfe-murther Neyther can I but deplore as I doe wonder to see how the Diuell doth daily get ground and aduantage on humane nature in this inhumane vnnaturall and belluine sinne which euen the bruit Beasts detest and abhorre How many haue wee read of how many haue wee heard of how many haue wee seene culpable in this kinde What weekes doe passe but our soules are made sad and compassionately send out sighes at the Tragicall fals and fearefull ends of Semicidian selfe-slayers the knowledge whereof wee receiue by the intelligence of our eyes or eares How oft are our hearts made cold and wee occasioned to smite vpon our breasts at the vndoubted relation or our owne visible sight of many not onely amongst the ignorant profane irreligious and impatient common people that know not what belongs to God or themselues to their duties in life or their estates after death but euen of Schollers learned men great men that make away themselues some by hanging more by drowning most of all by stabbing themselues or by cutting their owne throates The frequencie of which euents Crowners who by Iuries finde out the principall indited causes of these murthers well know whose office Sathan and mans corruption hath made as more painefull so much more gainefull then in former ages wherein Christians liued and dyed more like Christians at least more like men or lesse like Pagans and naturall men but chiefely lesse like vnnaturall and bruitish men then wee doe in this and other sinnes in these our curelesse corrupted times degenerate and declining dayes c. For let a man peruse all Histories and looke at the carriage of Christians in their lowest exigents when they were most exposed to most miseries such as are particularized Heb. 11. When the sword had the keenest edge against them in the hands of the tenne first Romane Persecutors when some one weeke saw the slaughter of more thousands then there be dayes therein yet neuerthelesse we reade of few or none that were their owne slaughterers but in rest and patience they ranne through fires and waters and burnings and boylings and bitings of beasts euen into the mouth of tyranny it selfe in passiue suffering rather then they would rid themselues of these exquisite torments by more easie though more vnlawfull selfe-killings but alas such are the impieties such the impatience nay such the Atheisme of these our desperate dayes that euery crosse yea though triuiall though but in imagination must be remoued with some by a reall curse of Selfe-murther If wee cannot be our selfe-caruers wee thinke thus to be our selfe-curers if not selfe-brokers to haue what wee will wee are selfe-butcherers against Gods will like toyish children wee will take pet and dye The losse of an office the rising of an â—mulated Corriuall in the Courts the forfeiture of a Bond the feeling or the feare of pouertie
rottennesse and guilded rubbish there are another sort of men if I may call them men forgetting what the very composure of their body and the instinct of Nature tels them which being void of all grace and emptie of goodnesse neyther knowing nor willing nor working what is pleasing and acceptable to the Almightie deriding and detesting good men and disliking good dutyes with the former sort as neither fearing God nor caring for his worship nor furthering his seruice nor fauouring his seruants casting behinde their backes all thought of God and their owne saluation they serue themselues and their owne ends their lusts their darling sinnes and consequently the Diuell Gods and their mortall enemie And of this sort there are not so few but they may brag as the Spirits in the Gospell of their number their name is Legion Many that liue amongst Christians are the deuils seruants All places professions trades callings conditions estates sexes and sorts and ages from youth to gray hayres afford trained Souldiers in these sinfull seruices marching to hell vnder the conduct of the Prince of darknesse the God of the world and worldlings that rules in and ouer those children of disobedience Alas how many be there of couetous Mammonists churlish Nabals that as truely as Dauid and Simeon professed and confessed to the Soueraigne Creator Lord I am thy Seruant so they say to Mammon to the Wedge of Gold to their Siluer Shrine their Mettall-Idoll Lord I am thy Seruant How many Epicures Drunkards and riotous persons whose belly is their God Phil. 3.17 and their end damnation say to the deuouring gulph of their vnsatiable guts I am thy Seruant How many lustfull liuers and lasciuious louers offering the sacrifice of their vncleane bodies to bewitching women say to Asmodius the vncleane Spirit Lord I am thy Seruant How many proud aspiring spirits in Court and Country flying in their thoughts faster then Pegasus or Mercurie vpon the wings of high hopes plumed with the feathers of their selfe-conceited worth making greatnesse not goodnes the marke of their mounting may say to the high climbing Lucifer Lord I am thy Seruant The Iewes How many such saying desperately with that Nation which once was called stubborne and crooked Surely we will walkâ— after our owne imaginations Ier. 18.12 and doe euery man after the stubbornnesse of his owne wicked heart Ier. 18.12 forsaking the Rocke of the field and the Cedar of Lebanus for the cursed Thistle the fountaine of waters for broken pits the liuing for the dead the great Iehouah for Belzebub and the God of Eckron the God of Abraham for the Gods of Nations the seruice of God for the seruice of Sinne and Sathan the Diuell may iustly claime and challenge them in death plead and preuaile to haue them in Iudgement since they haue by an explicite or implicite couenant as it were sold themselues like Ahab and Ieroboam to worke wickednesse in their life time as wittingly and willingly dedicating and consecrating themselues to his seruice as did once desperate Ruffus who as is reported vpon the two sides of his Shield painted God and the Diuell Si tu nolis iste râ—gitat with this Motto If thou oh God wilt none of mee here is one will offering himselfe to him who was not a little glad of him the vnkinde kinde Diuell who retaines and giues Liueries to all commers yea and wages to such as himselfe hath the world in shew but fire and brimstone in substance Esa 30.33 Vse of Exhortation Oh consider this you that forget both God and your selues his seruice your owne soules you that make your members weapons of vnrighteousnesse to fight against God wounding him with his owne weapons the strength of your bodies and the powers of your soules which you haue receiued from him now at last offer vp your bodies a liuing sacrifice Rom. 12.1 holy and acceptable vnto God which is your reasonable seruing of him Rom. 12.1 Giue vp your members as weapons of righteousnes vnto God Rom. 6. vers 12. These eyes of yours that haue beene full of adultery 〈◊〉 7 2 Pet. 2.14 hautie and proud Sinnes of the eyes Pâ— 6 17. mocking and scornefull How all the members that haue serued sinne must and may serue God Pro. 30.7 wandering Esay 3.16 Now let them be Doues eyes chaste eyes like Dauids eyes lowly and humble Cast away the abhomination of your eyes Ezek. 20 7. Let them not regard vanitie Iob. 31.1 Shut them vp from seeing euill Esay 33.15 Make a couenant with them as Iob did Let them not looke vpon a woman but let them looke vp to the Holy One of Israell euen as a Seruant lookes to his Master Psal 123.2 Set no wicked thing before thine eyes Psal 101.1 but set the Lord alwayes before thine eyes to doe the thing that is right Psal 16.8 That Tongue of thine which hath beene a principall seruitor of Sathans Twelue Sinnes of the tongue being set on fire by Hell Iames 3.6 the flame breaking out by 1. lying 2. swearing 3. forswearing 4. filthy 5. cursed 6. guilefull speaking 7. vaine words 8. idle babbling 9. profane ieasting 10. corrupt communication 11. slanders 12. reuilings with such other enormities in the whole course of thy life and conuersation to the dishonour of God and the pollution of the good name and chastitie of thy neighbour Now let it forsake the old Masters seruice in these sinnes set a watch before thy mouth and keepe the dore of thy lips Psal 14.3 Lye not Iames 4.11 Let thy lips speake no guile Psal 34.13 but speake the truth to thy neighbour Zach. 8.16 So thou shalt shew thy selfe a righteous man Prou. 13.5 Sweare not neyther by Heauen nor by Earth c. Iames 5.15 but Let thy communication be yea yea nay nay for what is more commeth of euill Math. 5.17 Put away filthy speeches Col. 3.8 Neyther name fornication nor filthinesse nor foolish talking nor ieasting which are not comely Ephes 5.3 But corrupt good manners 1 Cor. 15.33 Now also Put away from thee a froward mouth Pro. 4.24 and cursed speaking Col. 3.8 Auoid also idle and vaine words for which thou must giue an account Mat. 5. Be as slow to speake as swift to heare Iames 1.19 since thou hast two eares but one tongue for in many words there cannot want sinne Prou. 10.19 Therefore auoid vaine repetitions and babblings Mat. 6.7 In speaking eyther to God or man speake no vaine words Esay 58.13 Thus keepe thy mouth hereafter brideled that thou sinne not with thy tongue Psal 39.1 Neyther is it sufficient that thou now purpose that thy mouth shall not offend in these and such like sinnes Psal 17.3 But as thou hast beene tongue-tyed heretofore and mute in speaking ought which was good to Gods glory or thy neighbours good now it is most consonant to that end and office which thou hadst the vse of speech giuen thee let thy tongue be
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 The case of Sathans captiues opened 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 moâ—est 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 hee 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 miserable life in vvhich wee are bound and fettered death being our vnloosing Fiftly that our naturall death is but one and once which is our dismission from the earth Sixtly that the soule is immortall not dying vvith the body onely departing out of the body For the first point it is plaine that godly men dye sanctified Simeon that spoke this is dead it needes no confirmation but experience as hee that will not beleeue that the fire is hot let him put his finger to it if any beleeue not that the godly dye as well as the wicked let him looke at their Sepulchres amongst vs as Peter tels the Iewes that the Patriarke Dauid was dead and his Sepulchre was amongst them The Reasons why the godly dye are these Why the godly dye first because they are inuolued and vvrapped in the common sincke of originall sinne with the rest of Adams posteritie and therefore they must participate of death the common punishment from which no persons orders or degrees are excepted or exempted no not infants themselues Eccles 3.1 Psal 49.10 Heb. 9.27 To explaine this It is confessed by all Diuines that GOD which is called the God of the liuing onely created life and not death which being a priuation of life was neuer in the number of those Ideaes and formes which were from all eternitie in the minde of the Creator but was brought in by sinne for which it is now imposed penarilie vpon all flesh Rom. 5.12 so Ch. 6.23 1 Cor. 15.21 From whence it is consequent that if man had not sinned man had not dyed I say not man could not haue dyed for his body being compounded of the foure Elements and so of foure contrary qualities heate cold moysture and drynesse in themselues repugnant was naturally mortall yet hee should not haue dyed if hee had not sinned but should haue beene preserued and vpheld by a speciall singular and supernaturall grace Which grace of originall Iustice being lost by originall sinne man also lost the priuiledge of immortalitie and became mortall Simile Euen as to vse the Schoole-mens Similies a Ship vpon the Sea her saile hoist the winde blowing the waues working must needs naturally follow the motion and working of the Sea but if this Ship be tyed to an Anchor by some strong Cable shee is held fast and fixt without any far fluctuation but if this Cable be cut shee goes whither the windes and the waues driue her Or as a mans hand is subiect to be wounded by sword dagger or dart but if he
Ant sees it will not alway be Summer the Crane and Storke thinke it will be another season the Birds take the Spring prime to build their nests store thou vp faith with her fruits chiefely Repentance from dead workes Now beginne Ars longa vita breuis Life is short but the Art of well liuing and well dying which is the Art of Arts euen that vvhich the best Master taught in the best Chaire Christ vpon the Crosse that is long therefore Nulla dies sine linea Euery day learne some line take out some lesson in this Art sing not out thy time here with the foolish Grashopper loyter not with the idle men of Bâ—lial least thou incurre Christs checke play not the fat bellyed Monke and Epicurish Abbey-lubber least thou smart for it as the * When the Abbies were visited in king Henrie the 8. time Cloysterers once did in this Land in the day of the Lords visitation Learne to liue the life of grace that thy death may be gracious and precious in the sight of GOD as one of his Saints that so thou maist dye not onely naturally like a man as thou must but Christianly like a Christian man as thou oughtest which that thou maist the better doe as in other things thou contriuest how to doe well that which thou purposest to doe as thou forecasts thy building ere thou build thy iourney ere thou trauell So oft remember how thou maist dye well since thou must die and that is by liuing well whilest thou here runnest the short race of thy life A good man like a good Tree brings forth fruit tempore suo in his due time and season this Life time is tempus tuum thy time Death is tempus suum Gods time therefore begin to mend the ship of thy soule in the hauen in thy health not in the tempest of sickenesse not in the Sea of death I end my counsell as I begun this life is as short as sinfull therefore spend it well 2 Point Secondly in that Simeon here desires his departing Life is laborious Miserable the nature of the word signifying a loosing or an vnyoaking being a Metaphor taken from Oxen loosed out of the yoke after labour or from Prisoners set at libertie may well and warrantably administer vnto vs the consideration of the nature of that life which wee leade to be as miserable as mortall as laborious to the body as dolorous to the minde as also it may open our eyes to see something more clearely into the nature of death vvith his bounties and benefits in that it is not onely a curber of Sinne but a curer of Crosses an vnlooser from labours For the first that whether you call it a curse or a command which was imposed on the first man that in the sweate of his browes hee should eate his bread till hee returned to his earth from whence hee came Gen. 3.19 all mans seede since in their seuerall generations haue beene exposed to Doe wee not feele yet the smart of the forbidden fruit Are not our teeth set on edge by it Are not all things vnder the Sunne full of labour Are not the workes of Grace the workes of Nature painefull the actions of the body the actions of the minde the operations of the soule and spirit laborious Is it not a paine to pray a paine to repent a paine to study to contemplate to discusse to discourse to number to diuide Is it not painefull to write to indite to preach to counsell to exhort to perswade disswade vrge moue Let euery knowing man and experienced spirit speake Are not workes manuall and mechanicall painefull euen as the Arts liberall are Is it not paine to plow delue digge sow mow to work in Coale works Mettall-mines in brick and clay is an Aegyptian bondage Nay is there not onus as well as honos a labour as well as an honour in euery Calling Are not Princes and superiour Magistrates Gouernours in houses Colledges and Corporations like the heauenly Bodies as much in motion and labour as in veneration Vertues vices pleasures profits riches pouertie vvanton youth couetous old age all haue their burthens What callings without their crosses from the Scepter to the Sheepe-hooke what sexe without his sorrow No place is priuiledged from foure things Whither shall a man flye 1. from Sathan tempting 2. from the vanitie of his owne heart 3. from the bitings of venemous tongues 4. and from the crosses of the world I haue oft thought if there were any place in the foure parts of the world to auoid these foure thither to flye but there is no Asilum or Sanctuarie from them or any of tnem vnder the Cope of Heauen These alwayes follow as the shadow the body and like proud Tarquin in Rome challenge a perpetuall Dictatorship in the whole life of man What day sets ouer our head without his euill eyther of Sinne or Punishment Adam must eate his bread in his browes sweate Cunctis diebus all his dayes in hear and sweat toyling and moyling man must wearie his body and weaken his spirits till hee keepe his eternall Sabbath in Heauen Bring me the man that hath not yet drunke of the common cup of humane calamities incident to life and I shall more admire him then the Graecians did Achilles that could not be wounded I neuer read of any but Policrates who was thought to be without the Gun-shotte of Fortune by the deluded Heathens yet his death was as dolorous as his life prosperous I am sure mitred Popes crowned Kings inuested Emperours tryumphant Conquerours haue seene the turning of Sesostris wheele and haue experienced so many miseries that they haue cryed out some of them Miserum est fuisse foelicem it is a miserie to haue beene happy others solus viues Vacia that the priuate life of Vacia the Romane was farre safer then their publique guilded guilefull pompe others with Cyrus and Augustus haue thought the Regall Crowne not vvorth stooping for others haue left voluntarily their Courts and Palaces for secure and penitent Cels. If wee had no moe examples of the miseries of greatnesse eyther by birth bloud command Examples of humane calamities or desart then in Nabuchadnezzers deiection amongst Beasts being one of the greatest of men in Manasses his imprisonment in Sampsons grinding in the Mill in Agag hewed in peices in Adonizebecks eating crummes like a Dogge vnder his enemies Table in Alexander poysoned and left vnburied in Caesar stabbed by his pretended friends in Bellizarius a blinde Beggar after his Conquests in Baiazets Iron Cage in Socrates and Seneca's poysoning in Cleopatra's Iezabel's Agrippina's and other infamously famous Queenes and Queanes perishing to omit all the rest in this kinde it might verifie the Paradoxe that Humana vita non est vitae sed calamitas Mans life is no life Vita vix vitalis an imaginarie life and a reall calamitie in which anni pauci aerumna multae the yeeres are
in the holy Citie when Christ rose and ascended vp to heauen with him Serm. de Passione as Augustine thinkes are all Praeludia Resurrectionis types and figures of our resurrection Illustrations from nature that our bodies shall rise Ninthly we haue many resemblances both in the great Booke of Nature and the little Booke of Grace in the word and in the world Isaacks suruiuing in sacrificing whom Abraham receiued in a figure Heb. 11.19 Aarons dry Rod that budded and blossomed Numb 17.8 Ezekiels dry bones that came together bone to bone flesh to flesh Ezek. 37.8.9.10 Ionas deliuery out of the Whales belly are instances in the Word In Nature the Summer liuing of Trees 1 Cor. 15 36 37.38 Hearbs Plants c. yea of Corne it selfe in their seeming Winters death when their sap is in the roote these beasts as some Beares and Mice c. which sleepe all Winter and seeme to reuiue in the Spring Swallowes Bats Flyes Gnats c. which by the Sunnes heate seeme to reuiue out of their cold sowne the Arabian Phoenix Pompon Mela de situ orbis lib. 3. c. 9. which by her selfe-burning preserues the indiuiduum of her kinde the Sea-Vrchin that rejoynes after her rending in pieces after she tastes the salt water Serpents that are renued by casting their old skinnes the Sea-Lobsters by casting their old shels the Eagle by casting her old bill Mechanicall men that renue many things that are old Image-makers that make againe their brassie pictures by marring them Bell founders that mend their mettall-worke by melting the Silke-worme See the Book writ of the Silke worme that liues in the preseruation of her kinde by inclosing her selfe in her Clue and dying nay man himselfe that in his generation receiues life into his flesh bones sinewes and vitall powers from a little liquid seede that in his preseruation oft liues againe out of sownes and trances seemingly depriued of breath and life that in his augmentation eating and by naturall heate concocting and digesting the dead flesh of Goates Sheepe and Bullockes makes them his owne liuing flesh All these speake vnto my vnderstanding and confirme my Faith that though Death swallow vs that are now liuing as the Whale did Ionas binde vs as the Philistines did Sampson lay vs in our sepulchers and roule a great stone vpon vs as the Iewes did vpon Christ yet we shall come to shore againe breake these bonds as the bird the snare and we shall be deliuered vve shall flourish like Noahs Oliue tree after wee haue beene vnder the water yea these bodyes of ours subiect to diseases crushed crazed bruized distempered payned the head with Megrim the lungs with suffocations the ioynts with Gouts the stronger parts themselues with shrinking in of the sinewes Origen periarct lib. 3. these bodyes which haue borne the burthen of the day shall once with the Angels sing Haleluiah these bodies of ours I say shall rise besides these mentioned wee haue many grounds of it as first the will of God that will haue it so Iohn 6.39.40 Secondly the oath of God that it must needes be so Heb. 6.13 Thirdly we haue double Hostage for it 1 the soules of the Saints lodgers vnder the Altar Reu. 6.9.10.11 2. Their bodies lodgers in the graues as our pledges till all things be restored when they and wee shall be perfected together Heb. 11.40 Fourthly the pawne of the Spirit within vs Rom. 8.11 All vvhich are so many nayles in the Sanctuary to fasten our hope Neyther shall wee onely rise but rise the same bodies for substance though altered for qualitie to our further perfection Wee shall come againe I say the same bodies in which wee haue departed hence the same bones bloud arteries skinne flesh veynes sinewes parts members Iob 19.25 Howeuer I cannot say in the same age for there shall be neyther childe nor old man saith the Prophet that is Esa 65.20 neyther weakenesse of youth nor infirmitie of age but all shall be flourishing and perfect like Adam and Eue in their Creation some say from Ephes 4.13 The consideration of our returne after our departure Vse Of Consolation and of our resuscitation at the generall Resurrection for before that time none are or shall be glorified in their bodyes neyther the Virgin Mary whose Assumption is but a fiction nor Enoch nor Elias nor the body of Lazarus nor of those that rose vvith CHRIST Mat. 27.52 In this Sermon called The Christians Watch. as Mr. Leigh proues pithily against all Papists It is a matter of singular comfort it is the Anchor of our hope the life of our Religion vvherein it differs from Paganisme and Turcisme the hand that holds vp our drooping soules in the Agonies of death Fiducia Christianorum The Christians comfort in the Resurrection resurrectio mortuorum saith Tertullian This made the auncient Martyres goe to the stake and burning place as wee goe to our beds this is that redemption of our bodies vvhich Paul mentions Rom. 8.23 the time of our refreshing which Peter magnifies Acts 3.19 the time of our Iubilie and reioycing vyhich Esay fore-sees in the Spirit and exulteth Esay 26.19 vvhen the hungry shall be satisfied Mat. 5.6 when mourners shall be comforted Mat. 5.4 when there shall be no more griefe nor sorrow nor paine when there shall be a yeere of Iubilie an end of our iourney an accomplishing of our warrefare a cessation from labour a wiping away of teares Reu. 17. verse 17. Chap. 21.4 a putting off this mortall and a putting on of this immortall 1 Cor. 15.42 A change of our vile bodies that they may be like his glorious body Phil. 3.22 Oh be glad of this yee Saints reioyce and sing euen as the little Birds are glad when Winter casts off her rugged mantle and Summer brings his flowrie Spring as Beggars vvould be glad to put off their ragges and be clad with Regall Robes Let these comfort themselues in hope of this change and renouation whose bodies are subiected to infirmities weaknesses and maladies De ciu dei lib. 22. c. 20 for then it shall cast away neuer to resume all infirmities impurities deformities tardities saith Augustine Asa shall not be gouty nor Moses stammer nor Mephibosheth lame c. let Cripples Lazars Beggars Bedlams lame Souldiers Hospitall men Spitlers and all other impotent distressed diseased persons apprehend this comfort being conuerted Christians and beleeuers Let all weake and wearyed wights vse this Meditation of the Resurrection as Iacobs staffe to rest and relye on in their passage ouer this worlds Iordan as the clifts of the rockes to the Doues and the stonie rockes to the Conies to shelter them from the feare of death the hunting Nimrod of the world for here is Medicamentum vulneris c. a precious Cordiall in all thy crosses whether publique or priuate of body or minde nay Aqua vitae to reuiue thee when thou art dead sicke or sicke
pined with hunger wanting crummes payned with vlcers wanting comforts reiected of men his best Physicke the Dogs tongues ere hee were carryed by the Angels into Heauen Luke 16. I might instance in the Creeple that was lame from his mothers wombe that sate at the gate of Salomons Temple called Beautifull Acts 3.2 v. 6. and in that other impotent Creeple at Lystra which were both of them healed and helped the one by Peter and Iohn Acts 14. v. 8. the other by Paul and Barnabas Acts 14.8.9.10 In Aeneas that kept his couch eight yeeres sicke of the Palsie yet in the name of Christ made whole Iohn 9. v. 6.7 Acts 9.33.34 In him that was blinde from his birth Iohn 9.2 In those two blinde men that cryed after Christ Mat. 9.27 All which by faith receiued their sight from him that is the light of the world So in those whose Sonnes and Daughters were dispossessed of those tormenting Spirits Mat. 9. v. 29. wherewith from their Cradles they were possessed Marke 9.21 verse 25. Luke 9.42 Mat. 15.22 with all the rest of the halt blinde dumbe maymed c. that were cast downe at IESVS his feete and healed Mat. 15.30.31 If I should set before you in order Dauids suffrings in this kinde you would wonder who though hee were a King a Priest and a Prophet a man after Gods owne heart yet indured dira dura hard and harsh pressures GOD so tempered his cup that hee occasionedly cryes out that by reason of his outward and inward sorrowes there was no health in his flesh no rest in his bones his wounds stincking through corruptnesse his loynes filled vvith sore diseases no sound part in his body his flesh trembling within him and the terrours of death comming about him his heart panting his eyes dimmed his strength failing euery way so perplexed that his extremities cause him not onely to cry and call and complaine and groane but euen to roare and bellow out like an Oxe pricked in the bitternesse of his soule Psal 55.4.5 Psal 38.2.3.4.5.6.7.8 c. yet for all that so freed so comforted after that his heart was filled with ioy and his mouth with laughter that hee broke forth into prayses vnto his God vvith ioyfull songs for his deliuerance Apply this Mithridate of these examples to thine owne ruptures Did not the LORD loue those whom he so visited as well as hee loueth thee Did hee release those and can hee not release and relieue thee Is the Lords hand shortened that hee cannot helpe or his eare heauy that hee will not heare Esay 59.1 c. 8 Thy dolours are nothing if they be compared with the sufferings and Passion of Christ the Messias Psal 22. Esay 53. neyther in their vehemencie or continuation all his whole life from his Cradle in Bethlem to his Crosse in Golgotha being a dying life or a liuing death exposed to the malice madnesse opprobries and calumnies of his enemies Herod and Herodians Scribes Pharisies Sadduces Iewes Iudas to 1. Pouertie Hunger 2. Thirst Wearinesse c. which miserable life was concluded with such a death so ignominious for the shame of it Phil. 2.8 so dolorous 1. both in respect of paines of body by the Nayles and Thornes in the sinewie parts of the body 2. and of griefes of minde for the ingratitude of the Iewes the treason of Iudas the faintnesse of his Disciples 3. and of the tortures of soule in the apprehension of the wrath of his Father that in his entrance into it hee sweat water and bloud in the Garden in the vndergoing of it hee cryed My God my God why hast thou forsaken mee All concurring together make such a confluence of sorrowes that thy greatest paines are but pleasures and refreshings nay the sufferings of all the Martyres 1. Steuen Iohn Baptist 2. Iames 3. Peter Paul Lawrence c. and the rest doe not poize and paralell it in the least particulars Now canst thou grudge against thy God for afflicting thee deseruedly that art nocent being his Sonne by Adoption when hee imposed so much vpon his owne Sonne by Nature being innocent onely made sinne for thee Rom. 4. vers 25. 9 By these sufferings thou art made conformable to the Image of Christ Rom. 8.29 who by many tribulations entred into glory Luke 24.26 Non debent sub spinoso capite membra esse mollia It is vnseemely for the members to goe one way when the head goes another if thou beest a part of Christs body then a head of thornes must haue pricked members 10 There is no greife so great but the Lord can and will in his due time ease and relieue thee as hee hath promised Psal 50. vers 15. yea from thy most grieuous diseases Exod. 15.20 Psal 34.18 For when did any of the Lords Children cry vnto him but hee heard and holpe them Psal 107.13.14 God is able to helpe he will helpe he knowes how to deliuer his out of euery tentation and will deliuer them Esay 5.2 Esay 59.1 2 Pet. 2.9 11 Christ thy high Priest is touched with a fellow-feeling of thine infirmities hauing had experience of them in thy owne nature Heb. 4.15.16 12 This sickenesse of thine is the Herauld and Summoner of thy death the warning-peece of thy departing it it needfull that this earthly house of thine thy terrestriall Tabernacle be pulled downe piece-meale by sickenesse that thou maist be cloathed with a better house from heauen 2 Cor. 5.1 13 This thy sicknesse is an excellent Tutor to catechize and instruct thee in the Schoole of Christianitie it reades as it were a Diuinitie Lecture vnto thee in Christs owne Colledge 1. of the * Gen 3.18.19 fall of Adam 2. the miseries of man in life 3. his mortalitie in death 4. the desert of sinne 5. thine owne vvretchednesse and vnworthinesse 6. thy corruptions originall 7. thy transgressions actuall 8. the vilenesse of man 9. the Equitie Iustice Maiestie Mercy Goodnesse and Greatnesse of Almightie GOD besides it fits and prepares thee for a better life 14 Remember how many grosse and raigning sinnes this thy sickenesse hath cured or at least curbed in thee besides those which it hath restrained Quod medicina corpori hoc morbus animae how hath it quenched in thee the fire of Lust how hath it pulled downe the head of Pride how hath it brideled thy Anger how restrayned thy Malice how dammed vp the streame of inordinate passions of head-strong lustfull luxurious couetous and carnall affections For to whom sickenesse is sanctified it is Physicall to the soule as medicines are to the body thy soule is sicke of the Lethargie of sinne scorcht with Lust inflamed with the burning Feauer of Concupiscence distempered vvith the cold palsie of Couetousnesse coldnesse of Zeale tympanie of Pride swelling of Aemulation with a number of such like infirmities Now as Physicke is vngratefull to the Patient yet wholesome so is sickenesse to thy body but take it patiently
because God thy Physitian prescribes it for goods ends 15 As this thy sickenesse cures many sins so causarily and occasionedly it preuents many to which thy nature is inclined How many doe liue and lye and snort in sinne soyling their soules with all manner of pollutions that it were better for them to be sicke in their beds How many profane a Heb. 12. Esaw's b Luke 15. prodigall young men loose Libertines like c Ier. 5.8 Horses are neighing after their neighbours Wiues like d Prou. 7.7 Salomons Foole are watching the twilight to sleepe in the house of the strange woman following e Verse 22. her like an Oxe to the slaughter to the very Chamber of Death How f Verse 27. many are drinking daily in Ale-houses Hell-houses or Tauernes in their Germaine healths following the sinnes of g Ezek. 16. Sodome Idlenesse and fulnesse of bread and fulnesse of drinke to like Epicures and Belly-gods till they breake out into all excesse of Riot Blasphemies Oathes Beastialities Swaggerings Swearings Raylings Reuilings h Pro. 23.29 Fightings and Bloud-sheds whose states were better to haue sober soules in sicke bodies then to haue defiled and damned soules in such pampered bodies i Esay 5.11 that are strong to drinke Wine and to poure in new Wine till they be inflamed How many are scraping and scrawling and scratching for this earth in which they wroote and digge like Moales and Swine till they open a pit from which they leape into Hell selling their soules for the Mammon of iniquitie like k Mat. 26.15 Iudas and Demas whose bodies if they were more sickely perhaps their soules would be more healthy and holy and their estate more happy How many Country-men ride and runne like mad men vp and downe to the Citie and in the Citie for the tearme of life from the Innes of Court to Westminster not sparing the very Sabbath to effect their couetous or malicious plots against their neighbours who were safer at home sicke in their beds then here to imploy their strong bodyes and politique pates in the Diuels Office to be accusers and tormenters of their Brethren The Whore that hunts for the precious soule of a man the Theefe that waytes like a Lyon in his Denne to catch his prey the Vsurer that bites to the bones and deuoures the flesh the l Pro. 21.17 Gamester that holds a false Plough the Player and the Pander and all the rest of Sathans Factors that exchange his sinnes for soules liuing in vnlawfull callings vpon the sinnes of the people how much better had it beene for them that their Mothers vvombes had beene their perpetuall beds and graues or that they were all their life time imprisoned in their priuate Chambers tyed to their couches with the cords of sickenesse then to runne head-long in such courses to hell strong and liuely where they shall be chained and pained eternally in the bottomlesse pit Besides how many abuse their outward members and senses in the seruice of sinne and Sathan whose case would be easier in iudgement if they had neuer had them or by diseases were depriued of them The vnchaste Eye that lusts after a woman the window that lets lusts into the soule were it not better pluckt out Oh that Sampson Sichem Potiphars wife and Dauid had beene blinde then when they beheld those beauties that vvere there banes Those whose feete are ready to shed bloud swift to euill as Hazael speedy to runne to sinne how good were it for them to be lame those that haue hands to perpetrate mischiefe were better their hands vvere withered like Ieroboams Oh what a blessing were it to be dumbe to those whose tongues being set on fire on hell are a world of vvickednesse polluting eyther the Name the Word and Workes of GOD by oathes and blasphemies so obliging their guilty soules to condemnation and swift vengeance 2. or the good name of their neighbours by slanders and calumnies 3. or their chastities by filthy and rotten speeches How much better were it for our riotous Libertines and licentious Gentlemen that liue here like the Athenians to doe nothing but heare or see or tell new things to be deafe without eares then to drinke in daily such deadly infection through that sense as the Spunge suckes water from soule-poysoning Playes Now how mercifull is God to thee not onely by this crosse to mortifie sinne in the inward affection but to restraine and refraine thee from the very outward action 16 This thy sickenesse it glorifies God it tends to the glory of God thou art not punished because God hates thee aboue others for those vpon whom the Tower of Siloh fell were no greater sinners then the rest Lu. 13.1.2.3 Neyther did thou or thy Parents perhaps sinne aboue others as Christ said of the blinde man Iohn 9.3 but that the glory of God might appeare both the glory of his power free-will in creating thee so Esay 45. v. 6. v. 9. Esd 4. as also the glory of his might and his mercy in curing thee for so all the miraculous cures that the Lord wrought in the old or new Testament did tend to his owne glory both in the thankefull gratulations of his Saints for them as in their ioyfull promulgations and declarations of them Thus Dauid and m Esay 38.9.10 c. Ezekias in their Eucharisticall Hymnes and Songs of deliuerance after their sicknesse n 2 Kings 5.15 Iohn 9.17 Mat. 8. Luk. 17.16 Naaman his acknowledgement and confession of the true God of Israell the sicke of the Palsie healed the blinde man cured the Centurions seruant recouered the Samaritan cleansed confessing their sinnes proclayming Christs mercies and divulging the Miracles were instruments of Gods glory 17 These thy Maladies are no arguments that God hates thee for in this nature or some other God chasteneth euery Sonne whom he receiueth None euer eyther Patriarkes Prophets or Apostles went to heauen out of the crosse way Mat. 22. by which CHRIST himselfe went to glory Therefore as Christ to shew his loue pittie and compassion to the diseased and distressed inuited the halt blinde and lame to his great Supper and wils others to inuite them to their feasts so hee himselfe will accept them in his Kingdome as he did Lazarus These Cordials may be applyed to euery ordinary visitation but if thy paines be permanent and thy dolours extreame and durable yet thus reuiue thy fainting spirits and strengthen thy selfe by these Meditations 18 THat at furthest they can but continue this short and transitory course of this life they shall expire with death thy dayes flye as fast as the Bird in the ayre the Ship in the Sea the Arrow out of a Bow or the swiftest things in Nature Now thy Diseases are designed vvithin the limits of this briefe and brittle life they haue their date in thy death at which time they bid thee adiew neuer to returne but ioyes to succeede 19