before vs Numb 27. and haue led the way to this common Inne of death Deut. 32. we shall see the face of CHRIST wee shall looke vpon him whom our sinnes haue pierced behold his wounds in his glorified body as the Angels now behold them wee shall inseperably be vnited vnto him and so ioy in him that our ioy shall be full in those blessed mansions which hee hath gone before to prepare wee shall liue and conuerse with Abraham Isaack and Iacob and the ancient Patriarkes with Dauid Iosias Ezekias c. and all religious Kings with Samuel Esay Ieremie Iohn Baptist and all the holy Prophets with Peter Andrew Phillip and all the blessed Apostles with Matthew Marke Luke and Iohn the sincere Euangelists with Paul Steuen Peter and Iames and all the constant Martyres zealous Confessors and Professers of the Truth yea and all the rest of the faithfull whom we shall know to the increase of our ioy especially those whom wee haue here knowne and seene euen as Adam knew Eue in the Creation Gen. 2.23 Mat. 17.4 and Peter knew Moses and Elias in Christs Transfiguration a type of our Glorification whom before they had neuer seene To conclude therefore now is the time when in the Church triumphant all that haue beene within the Couenant of Grace and vnder the Gospell in the Church militant shall come to the Mount Sion and to the Citie of the liuing God the celestiall Ierusalem and to the company of innumerable Angels and to the Assembly and congregation of the first borne which are written in heauen and to God the Iudge of all and to the Spirits of iust and perfect men and to Iesus the Mediator of the new Testament Heb. 12.22.23.24 Now what great harme is there in going to our friends especially such friends as these be who in knowledge and wisedome in glory and excellencie in loue and amitie doe farre surpasse all friends vpon earth 6 Death frees from sinne and from thy soules enemies 6 Consider the fruit and happy effect of Death in freeing thee from sinne and all miseries the punishments of sinne that stroke that kils thee will kill also a monstrous Mother and a wretched Daughter Sinne and Sorrow for as Death is the death of the body so it is the disseuering of sinne from the body Sinne that brought forth Death is destroyed by Death euen as the Viper kils the damme that bred him and as Nero murthered Agrippina that bore him that which puls downe the house of the body destroyes Sinne the troublesome and vnruly Tenant that dwelt in this house Now is it not a ioy to thee to be rid by any meanes of such an vnworthy and vnwelcome guest as Sinne which is alwayes quarrelling with thy best friends as the Spirit and the Grace of GOD within thee Art thou not glad to be freed from such a Make-baite as this body of sinne this old Adam which is alwayes stirring vp ciuill broyles and combats within this little world of thy selfe alwayes plotting and contriuing the ruine and destruction of thy better part thy Soule Art thou not glad to haue such a fire quenched as thy burning lusts and rebelling concupiscences the worst burning Feuer that euer came to man Art thou not glad to be rid of a sloathfull luxurious riotous vaine wanton vicious rebellious Seruant which is alwayes grieuing and offending thee prouoking thee to euill hindering thee from good sluggish to doe well forward to all euill such a guest such a quarreller such a fire such a rebell such a seruant is thy Flesh dull and dead and lumpish slow and sluggish to euery good dutie priuate and publique prone and propense to euery sinne alwayes solliciting importuning trying and tempting thee with as great importunitie as Potiphars Wife did Ioseph to abase and abuse thy soule and body in euery filthy pollution to commit spirituall whoredome with the world and the flesh still grieuing thy God and offending his maiestie abusing his mercy crucifying Christ turning his grace into wantonnesse vexing his Spirit quenching the motions and hindering the operations of his Grace taking part with Sathan thy forraine enemie like an inmate traytor and domesticall conspirator Now Death dislodgeth this guest quels this quarreller hangs vp this Achitophel quencheth this lustfull fire executes this rebell cashiers this seruant for euen as the Iuie dyes that twines about the Oake when the Oake is cut downe so the cutting downe of the body is the curbing and curing the sinne in the body which sinne liues and dyes hath his birth and death with the subiect wherein it is resident for he that is dead is freed from sinne Rom. 6.7 Therefore Mors metuenda non est quia est finis peccatorum Ambrose Now as it frees thee from sinne so the cause ceasing the effect ceaseth also it frees thee from all the miseries that grow as fruits from this cursed Tree euen all the paynes and labours of body and vexations of spirit that are incident to this mortall condition This made the Wise-man praise those that were dead before those that are liuing Eccle. 4. and to preferre the day of death before the day of life Eccles 7. And made some of the Philosophers in their Heathenish Paradoxes affirme that it was best for a man neuer to be borne the next best to dye soone because in respect of the many miseries of this life which they saw into with their naturall eyes they thought Nature was a Mother vnto all other Creatures and a Step-dame vnto man Theophrastus therefore Iob that drunke as deepe in this cup of common afflictions incident to humane nature as euer any meere man in this respect desired death Euen as the Seruant desired the shadow and as the Hireling looked for the end of his worke Iob 7.2 7 Consider that God doth not onely deliuer thee from the euill of sinne and the euill of punishment present 7 It deliuers from the euils present and to come but by taking thee now away hee hath a purpose to free thee from future temporall euils which perhaps hee purposeth to bring vpon that place and people amongst whom thou art for indeede this is the Lords ordinary proceeding to deliuer his Seruants from the euils to come whilest the wicked are chained in earth and reserued for further plagues Thus hee tooke away good Augustine ere the Gothes and Vandals ouer-ranne Hippo where hee vvas Bishop this the Lord promised as a speciall mercy to good Iosias that before hee vvould accomplish his threat against Iudah he should be put into his graue in peace and that his eyes should not behold the euill 2 Kin. 22.20 And thus hee saith of the mercifull men and righteous that they are taken away from the euils to come that Peace shall be vpon them and they shall rest in their beds when the Witches Children the seede of Adulterers and Whores a rebellious people shall perish and consume Esay 57.1.2.3 Apply this
you a-farre off as Moses was shewed Canaan a type of Heauen Then for the comfort of those that haue imployed their bodies and their soules in Gods seruice here to prouoke others now to sacrifice their bodies to God as is most reason as the Apostle cals it a reasonable seruice Rom. 12.1 let them know these bodies shall then be like the Angels in heauen Mat. 22.30 they shall shine as Starres Dan. 12.3 yea as the Sunne in the Kingdome of the Father Mat. 13.46 For their Soules they shall be glorious without spot or wrinckle Ephes 5.17 they shall behold the face of God in righteousnesse and haue fulnesse of ioy in Gods presence Psal 16.11 For their estate they shall be Kings and raigne with God and Priests to sing Haleluiahs vnto him Reu. 1.6 for as they haue serued Christ on earth so they shall serue him in glory Reu. 22.3 yea and they shall be Iudges to to sit vpon thrones and iudge the twelue Tribes of Israell Mat. 19.28 I could tell you further of their ioyes out of the Scripture in their eminencie excellencie fulnesse glorious greatnesse and perpetuitie Psal 36.8 Mat. 25.21 Esay 21.11 1 Cor. 2.20 how incorruptible the Crowne is how stedfast the Kingdome how constant the ioy how euerlasting the feast how secure the rest how endlesse and infinite the pleasure is which is prouided for Gods seruants after their departure out of this vaile of misery 1 Pet. 5.4 Reu. 21.6 2 Thes 3.7 Iohn 16.22 Heb. 12.28 c. with all the accruments and additions and amplifications incident to this poynt eyther in respect of the place the highest heauens or the company innumerable Angels the congregation of the first borne God the Iudge Christ the Redeemer Heb. 12.22 c. but I contract my sailes and leaue the rest to your search and meditation and to the spirit to make application onely desiring euery soule that is as yet a slaue to his vsurping sinnes to consider as Hell that hee gaines so the gaine that hee looseth that is Heauen thinke of it seriously and betimes least thou thinke of thy gaining losse thou getst by sinne when thou must for euer stand to the bargaine as the rich Diues did in Hell when he saw Lazarus in Abrahams bosome Luke 16. when his bad and base choise was repented but not redressed Lastly if these blessings here and hereafter God blesseth the wicked oft for his Seruants cause moue thee not yet lend mee thy patience a while to peruse and ponder the curses and plagues and euils that thou shalt auoid by being Gods Seruant Many a man thou knowest is exempted from many common calamities by the countenance of some great man to whom he retaines as from being a common Souldiour in the time of warre and the like so in any common plague or iudgement the Lord knowes how to deliuer his yea though thousands fall on their right hand And surely this is a wondrous priuiledge that the Saints haue first that as God blesseth oft the wicked for their sakes as hee did Laban for Iacobs cause and Potiphar and Pharaoh for Iosephs cause his blessings being not onely vpon the houses and families but vpon whole Nations Countries and Cities for the cause of his Seruants euen as heathenish Empyres amongst the Babilonians prospered for Daniels cause and so Cyrus Artaxerxes and Darius for the cause of Ezra Nehemias and other captiue Iewes that serued the true God and the Heathenish Romanes for the persecuted Christians causes as Histories manifest and as it is a further priuiledge that God oft not onely preserues from dangers but saues from destruction sinfull Sodomitish and profane places and persons for their cause to as hee did those in the indangered ship for Pauls cause and Noahs kindred for Noahs cause and would haue spared Sodome for Abrahams and the righteous sake if they could haue beene found so it is a wonderfull prerogatiue to that when the Lord by the prouocation of the vnrighteous is minded to bring destruction vpon a Land or Country hee first deliuers his Seruants 1. eyther by death as hee did Iosias and good Augustine before the sacking of Hippo by the Vandales 2. Or by conueying them to some other place as he did Lot when Sodome was burned 3. Or by prouiding some meanes for their escape as the Arke for Noah 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 Flaile is beaten chaffe to be burnt and pure Corne to be preserued These ruling sinnes are damnable without repentance 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
worlds wildernesse and Desart of sinne for all the sinnes of the sonnes of men who can but mourne with the holy Saints in former times for all the abhominations of the Citie Ezek. 9 4. Whose heart is not vexed with Lots for the vncleane conuersation of millions amongst vs vvhose workes of darkenesse in these dayes of light shall iustifie the Sodomites in iudgement 2 Pet. 2.7.8 who cryes not Woe is me with Dauid that is constrained to liue here in Meseck and to dwell in the tents of Kedar Who prayes not with Samuel for a sinfull people 1 Sam. 12.23 Whose soule is not wounded with the sinnes of the times that breake out in such abundance Who could not be content to be free from the smell stinckes and infection of them What comfort is there to haue any conuerse or commerse with such more then with bruit Beasts and wicked Spirits that commit such sinnes as Intemperance and Luxurie and Drunkennesse which beasts and Diuels commit not Now ponder well Deaths lenitie in this corasiue Death stops thine eares from hearing the Blasphemies of the multitude wherewith they blaspheme Psal 31.15 Death hoodwinckes thine eyes from beholding such vaine and filthy obiects as made the Heathen Democritus plucke out his eyes that hee might not behold Death chaines thy tongue from talking with or talking of such obsceane subiects Death Gods Messenger pluckes thee away Gen. 19.16 22.23 as the Angell did Lot out of the Sodoâ—e of this world and carries thee to Zoar a Citie of refuge the new and true Ierusalem from whence thou shalt come againe with thy Sauiour in the clouds to see these wicked ones cast into burnings Mat. 25.41 but neuer to heare them more blaspheming from vvhich Iudgement thy soule shall returne to heauen againe with her old companion the body now awakened out of the dust and glorified where thou shalt alwayes after to eternitie heare the Quires and Melodies of Angels and heauenly Spirits carrolling out their new Songs and Haleluiahs to the glory of the Lambe Apoc. 5.9 10 As Death frees thee from the conuersation so from the corruptions of wicked men 10 It frees thee from corrupting by the vvicked which as it is not the least safetie so it should not be the least ioy and tranquillitie to a Christian and the rather because the danger of infection by them is here so imminent as fearefull If any thinke himselfe safe and sound and on a sure ground in this kinde as too many are too bold let him know that it is as safe for sound Apples to lye amongst the rotten for sound Sheepe to feede amongst the scabbed for cleare eyes to looke earnestly on those that haue sore eyes for a healthfull body to conuerse with the infected in the Pest-house as for thee to liue and conuerse with the wicked and not to learne wickednesse with the froward without frowardnesse nay it is as easie to touch pitch and not be defiled the experience of Gods Saints leaue it recorded that when the Saints are amongst sinners first eyther by Imitation of them secondly or compulsion by them thirdly being brought into straites by their wiles fourthly by their temptations and seductions fiftly in extremities amongst them sixtly by the ouer-swaying of their owne humane passions or by some such meanes they are infected with them these things occasioned Ioseph to sweare by the life of Pharaoh Gen. 42.15 amongst the Aegyptians Abraham twise to vse simulation Gen. 12. Gen. 20. dissimulation or acquiuocation in two prophane Courts Dauid to faine madnesse in the Court of Achish 1 Sam. 21.13 Peter to deny his Master amongst the high Priests Seruants Mat. 26.74 the true Prophet to cate bread with the false Prophet 1 Kings 13.15.16 the Children of Israel to commit Adultery and Idolatry with the Daughters of Moab Numb 25. All these haue failed or fallen for company as one breach brings downe another amongst wicked men which is thy case now and hath beene Now Death deliuers thee from euer conuersing much more from corrupting by wicked men 11 It secures thee from the malice of the mightie 11 Let another of Deaths commodities comfort thee in that it very much doth priuiledge thee from the madnesse and malice of the maleuolent Monsters of the vvorld thou art now secure from the pushing hornes of the Buls of Bashan from the sword of iniustice from the arme of tyranny Though mad Saul send for deuour Dauid to kill him in his sickenesse 1 Sam. 14.15 yet none can harme the body of a dead man first it may by kept vnburied for a time as great Alexanders was secondly arrested for debt into which a good Christian may fall in life 2 Kin. 4.1 thirdly be wounded and mangled as Hectors was by the Grecians liuing Hares may leape ouer a dead Lyon fourthly digged vp againe as Pope Formosus body was by Stephanus his successor and as Bucers was by the Papists an act more befitting Swine then men yet it cannot be hurt or harmed because it is insensible of paine and therefore neede not feare Phalaris his Bull nor the Persecutors wilde beasts nor the Papists fire and Fagot and burning chamber nor the most exquisite tortures of the greatest Tyrants for thy spirit it returnes to the Father of spirits thy soule to God that gaue it euen as the beames of the Sunne reflect vpward againe towards the Sunne from whence they came 12 Besides thy good name 13 It cleares thy good name that especially is cleared by death for wee oftentimes see that by the aemulation of aequals the enuy of inferiours the harred of superiours and the wickednesse that is in the hearts of all good men in their life time by Gods permission for causes best knowne some secret some reuealed Iames. 3.6 haue beene vvondrously abased and abused censured calumniated and scorched by the malicious and maleuolent tongues of such ai haue beene set on fire by Hell oftentimes to the very eclipsing of their good name for a time being poysoned and besmeared with their Aspish venome Psal 31.20 vvhose good names it pleaseth God to restore againe vnto them at or after the houre of death making the lustre and splendor of their graces then to breake out like the light at the noone-day Esay 58.8 dispersing all the clouds of scandall which haue in their vapours ascended from the foggie and filthy Quagmires and Marrish of ignorance and Malice Who eyther denies or doubts of this may see it in the Glasse of the Word and obserue it in the experience of other ages and our owne What oppositions had Moses the meekest man on earth Iohn 1.2 Heb. 3.2 Deut. 34.10 11 the faithfull Seruant of GOD in his life time in the place of his Magistracy amongst a rebellious people though hee discharged the greatest function that euer was committed to any meere man the best that euer any did that was but flesh and bloud Num. 11.1 Psal 78. Num.
narrow bridge of this life to meete him to greete him and to inioy him Expostulate with thy soule how it comes to be so dull so dead so lumpish so leaden how it is that thou professest thy selfe to be a Spouse of Christ a Eph 5.21 Ose 2.19 a member of Christ b Ephe. 5.30 a branch of Christ c Ioh. 15.5 which thou must beleeue and professe if thou hast any part in him d Ioh. 1â— 6 and yet hast no desire to put off the outward mantle of this bodies couering to be inseparably imbraced in the armes of this Bridegroome not to leane with Iohn but for euer to rest in his bosome to be ioyned to thy Head to be fixed in this vnion But if Christs loue and desire to dye and to dye for thee be too high a pitch for thee to soare to which yet ought to be aymed at yet imitate the desires and the patience of the Saints in this kinde so farre as the Apostle speakes of himselfe as they imitate Christ for as the examples of the wicked are recorded for our detestation 1 Cor. 6.10 so the examples of the godly are written for our comfort and consolation Iam. 5.11 Rom. 15.4 You haue heard saith Iames of the patience of Iob and what end God made with him You haue heard of the desires of Paul and Simeon of the graces that appeared in Dauid Iacob Steuen c. Ambrose Augustine c. Caluin Luther c. and vvhat ends they made vvith God Then thou vsing the same meanes that they did euen Faith and Repentance why shouldest thou demurre or be vnwilling to goe that Iourney vvhich they haue gone 17 Yet if examples and presidents of others 17 Death is the common Inne of all flesh where thou shalt be refreshed Esay 38.2 Numb 27.13 as of Christ and Christians set not an edge on thy desires to dye yet let the mutabilitie breuitie and vncertaintie of life with the certaintie of death cause thee to make a vertue of necessitie as Esay said from God to Ezekias thou must dye and as God to Moses thou shalt dye so hee saith to thee Set thine house set thine heart in order for thou canst not liue thou must dye nay thou canst not long liue and thou must soone dye certainely dye therefore it is wisedome for thee as in outward things so in this to doe that voluntarily which thou must doe necessarily and compulsorie thy life thou knowest is but a short life frayle and brittle as glasse As it is a flower for the mortalitie of it Esay 40.7 A smoake for the vanitie of it Psal 102.3 so it is a house of clay soone crusht downe Iob. 4.17 A tent or tabernacle soone pluckt vp 2 Cor. 5.1 A Shepheards Tent soone pulled downe Esay 38.12 A Shippe in the Sea Wisd 5.10 soone sliding soone ouer-throwne by the Rockes ouer-blowne by the windes nay as a Weauers Shittle Iob 7.6 for the volubilitie of it as a dreame Iob 20.8 as a shadow Iob 8.9 for the vanitie of it nay vanitie it selfe which is nothing it being in very deede nothing in respect of eternitie Learne therefore by this mirrour of dying Moses so to spend these thy dayes of vanitie that for shortnesse of dayes in this world thou maist with Moses and all the glorious Saints of God inioy eternitie of dayes in the world to come SIMEON'S dying-Song HANDLED IN sixe Sermons LVKE 2.29 Lord now lettest thou thy Seruant depart in peace according to thy Word IT is the Position of some Plus exempla quam praecepta that Examples moue more then Rules that Practise perswades or disswades aboue Precepts eyther in Imitation or Aemulation of Vertue or Detestation of Vice and aboue others wee are pronest to write after the Copies of great men and to tread in the steps of old men Therefore the Scripture propound vnto vs the patternes of the greatest of men euen Kings who were as good as great Regis ad exemplar totus componitur orbis a 2 Sam. 15.31 Ch. 23. 1 Kin. 2.10 Dauid b 2 Chro. 31.1.2 Ezekias c Chro. 34.3.4 Iosias d Chr. 15.8 Asa e 1 King 22.41 Iehosaphat c. that wee should follow their footings so farre as they followed Christ and walked with God Of the most aged amongst men as of f Gen. 25.8 Abraham g Gen. 9.28.29 Noah h Gen. 5.27 Methushalem i Iob 42.17 Iob c. and here of old Simeon whose liues and deaths are so many pleading Orators and preaching Sermons to excite vs to Christian courses that like them wee may liue holily and dye happily and arriue at the common Hauen of all flesh peaceably and safely Now amongst the rest I haue called out and selected Simeon as a Candle set on a hill as a Beacon on fire to giue light to the world if shee will open her blinded and beetle eyes how to walke to Sion through this vaile of life euen in the darke and k Psal 22.4 shadowie night of death Simeon a fit obiect for vs to reflect the eyes of our intellectuall powers vpon in the prosecution of this sad and sable subiect of death in which consider first the Title of the Text secondly the Text it selfe For the Title Antiquitie and our Church denominates it The Song of Simeon meerely Swan-like and Cygnean Cantiâ— Cygnea pious and propheticall I might easily runne Descant and Diuision vpon it sorting it out into his seuerall parts shewing 1. the Ditty 2. the Matter 3. the Manner 4 the Harmony 5. the Time 6. the Tune with all such obseruances in vocall Musicke substantiall and circumstantiall euen from the ground of this Scripture But my part now is rather to sigh then to sing vnlesse Dirges and Madrigals fitter for Heraclitus his part then Democritus yet I cannot but so farre condescend to this Cantion as to commend this diuine Canticle for the excellencie and to consider in it the ground of it nature and proprietie For the excellencie it is of that puritie and perfection that I wish it might be a rule and a square to our irrigular and vnlimited licentiousnesse in singing that our hearts were rightly tuned by the Spirit of God as was Simeons Redargution verse 25. that our tongues were the Pennes of this ready Writer in our Ditties Psal 45.1.2 that so wee might sing the prayses of the King but alas our Songs are commonly rather from Sodome then from Sion rather sensuall then spirituall carnall then Christian Satanicall then sacred rather to the honour of Bacchus Priapus and Venus pleasing the Flesh the World and the Diuell the vvorlds worshipped Trinitie then to the glory of the immortall and indiuisible Trinitie witnesse the vaine vile wanton vicious loose licentious venerious Songs and Sonnets of Poets and Poetasters of our times 1. Which may not onely be seene extant 2. but euen are chaunted and carolled out by
his heart it vvas dead like a stone h 1 Sam. 25 37 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 i Ose 7.14 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 Obserue 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 Mr. Foxe his Martirologie that good Cranmer 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 of their Aquinas Bonauenture Katheran of Sienna c. and other their Monkes Friars Virgins vestall Votaries but Surius is vnsure in his reports Lippomanus his lips are not freed from lies and Marrulus makes and marres many Fables It is more likely vvhat is writ of Augustine and Bernard in their Soliloquies in this kinde Others haue expressed their inward raptures in their very countenances as Moses and Steuen whose faces so shined when the one had beene on the Mount with God the other disputing for God that they seemed like the faces of Angels Acts 6.15 Others haue beene so carryed away in such glimpses of glory as the Lord hath shewed them they haue beene so inebriated and spiritually drunke with the wine of the Spirit that they haue not knowne what they haue said as Peter in Christs Transfiguration Mat. 12. Others haue neuer beene satisfied vvith commerse with God in speaking with God and speaking to God by reading the Word and Prayer some reading ouer the Bible foureteene times in a yeere as Alphoxsus others as constantly as Cyprian read Tertullian or Alexander Homer others trauelling in their iourneyes as Phillips Eunuch Acts 8. Others at their Tables as duely as their meate others praying three times a day with Daniel thrice with Paul frequently yea at midnight with Dauid and Silas so long so oft till their knees were growne as hard as the earth they kneeled on as Ierome in the Desart others seauen houres together yet obseruing none canonically as Father Latimer so haue they chawed their chud on that hidden Manna which God gaue them hauing still a godly dropsie like the Worldlings golden dropsie vnstanched
ioyes are vaine vile carnall sensuall like thy selfe like the Horse and Oxe that delights onely in a good fat pasture Exhortat though the Pinfold and the slaughter-house be the next dish but theirs are pure chaste sincere heauenly eternall like that God that sends them like that Spirit that workes them therefore get thine eyes opened to see thy miserie and ioyne thy selfe to them whom now thou despisest as Rahab and Ruth did to the true Church that thou maist finde mercy Secondly whereas Simeon is now willing to depart hauing seene Christ and so reioyceth in this expected obiect it is obseruable that the Patriarkes all of them in their times and ages expected CHRIST euer since the promise of this Messias was made vnto our Protoplasts Gen. 3.15 our first Parents Adam and Eue Simeon lookes for him here in his generation so did the Church of Ierusalem so did the rest in their generations Eue thought he was then come when shee bore Caine confessing that shee had receiued a man from the Lord Gen. 4.1 Abraham desired to see his day Iacob wayted for his saluation Gen. 48.18 Gen. 48.18 Moses desired GOD to send him to deliuer Israel out of Aegypt Exod. 4.13 Iob vvas comforted in this expected Redeemer Iob 19.25 Yea Mat. 13.17 many Prophets and righteous men desired to see the things which wee see euen the Maiestie of God clothed with flesh as a man is shod with Sandals on his feete And sure the Ancients for this cause much extenuate the Polygamie and multiplicitie of wiues of the Patriarkes as of Iacob c. as also in taking their Maides as Concubines which they say was done non propter libidinem sed propter prolem not for lust but for multiplying a holy seede euery one in their dayes desiring to propagate the promised Seede of the woman In which wee see Gods great mercy to vs now vnder the Gospell Vse Of Consolation more then to those vnder the Law for then came into the world the great Physitian of the world to cure the great Patient which was the world which so long did languish when we stood in most need of him The former ages had but a glimpse of this light of the world they saw him but darkely and obscurely tanquam inspeculo tanquaÌ„ in aenigmate as it were in a cloud in a glasse in Leuiticall shadowes but wee see him clearely euen fully as the Sunne at noone day perspicuously in the Gospell euen as the Wisemen saw him in the Stable as Simeon and Anna in the Temple Visio beatifica wee haue an happier vision of him then they euen as the Angels more then wee hee came indeede to the beleeuers comfortably powerfully Typically but wee receiue him as Simeon did personally hee came to Adam with the promise in the time of despayre to Abraham with supply in time of Sacrifice to Isaac with reliefe in time of famine in time of exile with honour to Ioseph in time of persecution vvith comfort to Elias in time of battell with an hand on Gideons hilt with an eye to the stone from Dauids sling in time of inuasion with triumph to Ezekias alwayes hopefully helpfully to his Church For which cause hee is called The Starre of Iacob The Lyon of Iudah The Rod of Isaack c. Typically hee came in Circumcision Rom. 3. in the Paschall Lambe Iohn 1. in Manna Iohn 6. in the brazen Serpent Iohn 3. in the Arke and on the Altar c. Hee came figuratiuely as our rest in Noah our increase in Ioseph our loue in Dauid our peace in Salomon our saluation in Ioshuah c. But now hee is come to vs personally Vbi venit pleâ—itudo temporis venit ille qui liberauit noâ— Ã tempore in the assuming our nature in the fulunesse of time saith Paul Gal. 4.4 to free vs from all time saith Bernard Note his mercy hee came to vs voluntarily non compulsu Patris sed consensu sui not by compulsion from his Father but by his owne consent Non ex necessitate mandantis Chrysost sedex voluntate venientis saith Chrisostome Yea Vltro venit sponte Gregory se videndum attulit occidendum obtulit Greg. Of his owne accord yeelding himselfe to be seene of men to be slaine for men Yea Basil Propria benignitas inuitatuit misericordia traxit veritas compulit His benignitie to vs inuited him his mercy drew him his truth compelled him Basil Here is his Mercy for our Consolation Oh let vs walke worthy of this grace and Vse 2 Mercy for an vse of Instruction Of Instruction let vs runne after the sweetnesse of his odours let vs follow his footings since hee came to leade vs let vs worke out our saluation with feare and trembling since hee came to saue vs 1 Tim. 4.9 Luke 19.10 Let vs returne to the Bishop of our soules since hee came to finde vs Luk. 19.10 as lost sheepe let vs be no more the slaues of the Diuell since hee came to dissolue the workes of the Diuell 1 Iohn 3. let vs entertaine him as did Zacheus and retayne him Luke 11. Gen. 28. as did Iacob when hee would not let him goe till hee blest him let vs feast him as did Mathew wash his feete with our teares Luke 7. as did his Mary seeke him sorrowing as did his Mother prepare for him an vpper lodging to eate his Passeouer in as did his Disciples 1 Cor. 6.16 euen our bodies and soules the Temples of his Spirit let vs walke nearer to Sion in this our light since the Sun is come so neere vs nay euen to vs then the Patriarkes did in their darkenesse vnder the vayle and cloud of the Law Vse 3 Redargution Let vs 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 Luke 10. 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
in the water they are better fitted for their flight thou plunging thy selfe into the troubled Bethesda poole of thy repentant teares distilling from the Limbecke of a remorcefull heart thy soule may take the wings of a Doue and flye out of the Cage and Coate of thy body to her eternall rest in Abrahams bosome Now with Simeons heart sing Simeons Song now awaken all thy powers to praise the Lord so as in singing wee ascend to higher notes thy soule leauing the earth of thy body shall with the Larke mount still higher and higher nay it shall be carryed vpon the wings of wayting Angels till it be transcendent amongst the Quires of those heauenly Hierarchies that sing continuall Halleluiah's vnto the once incarnate now deified Lambe euen Simeons Lord that sits vpon the throne To whom with the Father and the eternall Spirit a Trinitie in Vnitie and Vnitie in Trinitie as his due and our duty from the ground of our hearts and soules be ascribed all Honour Glory Power Maiestie and Mercy of vs and all Churches now and for euermore Amen Necessary Incouragements and Comforts against the grieuances of seuerall Crosses Because that many are too much deiected and disconsolate at the death of their friends Parents for Children Children for Parents Husbands for Wiues and Wiues for Husbands Brother for Brother and Friend for Friend mourning like * Ier. 31.16 Rachel for her Children and will not be comforted let these Motiues moue thee to take truce with thy teares and not to sorrow as did the Heathens without hope 1 KNOW and acknowledge that it is GOD that hath taken away thy friend the pleasure of thine eyes thy Wife or the like therefore as God said to Ezekiel in the like case Mourne not nor weepe neyther let thy teares runne downe cease from sighing and make no mourning for the dead Ezek. 24.16.17 Murmure not as did the rebellious Israelites when their Brethren were taken away Numb 16.41 Kicke not against the pricke Act. 9.5 resist not God with a stiffe and vncircumcised heart Act. 7.51 but like an obedient childe imbrace the stroke of thy Father and kisse the rod. 2. The Saints of God haue beene patient spectators of the deaths of as neare and deare friends as any thou hast parted withall whose Patience in this crosse I propound vnto thee to imitate as Iames propounds Iobs Patience to be imitated in euery crosse Iames 5.11 Thus Adam and Eue saw the death of their sonne Abel Gen. 4. Noah the destruction of the whole world by the Deluge Gen. 7. Abraham of Terah his Father Gen. 11.32 so of his deare Wife Sarah Gen. 23.2 Lot of his Wife Gen. 19.26 Isaack of his Mother and of Abraham his tender Parents Gen. 25.8.9 Iacob of his Father Isaack Gen. 35.29 of his beautifull and beloued Rachel Gen. 35.19 Thus when Aaron saw his two sonnes Nadab and Abihu deuoured with fire from the Lord hee held his peace Leuit. 10.2.3 Iob blessed God as well when his Children were slaine as his goods imbezeled Iob 1.21.22 for Eli lamented the losse of the Arke rather then the slaughter of Hophni and Phinees for which his Daughter in-Law also was more moued then for the death of her Husband 1 Sam. 4. v. 18.19.20.21.22 Dauid more bewayled the spirituall death of the soules of Ammon and Absolon then the corporall deaths of their bodies thy dying in their sinnes of Incest and Treason a Crimina doluit non exitu filiorum Amb. 2 Sam. 14.14 Lastly the Virgin Mary and Iohn the Disciple stood by the Crosse of Christ in his Passion onely with compassion b Stantem lego flentem non legâ— Ambr. in orat â—uneb without that outward lamentation which Christ condemned in the Daughters of Ierusalem and in them immoderate mourning in all Mat. 27.56 Luke 23.28 which particulars chiefely the last as Ambrose applyed them in his Funerall Oration of Valentinian the Emperour so they must be laid to heart in our application and imitation in euery Funerall Gen. 5. 3 If hee dyed in the Faith of Christ hee is translated like Enoch from this life to a better from this vaile of misery to eternall glory hee is a Citizen of Heauen an inheritor of a Kingdome Luk. 12.31 Sorrow not for his triumph he is gone to possesse a Crowne in Glorification which was granted him in Predestination promised him in Vocation 4 Hee is blessed being dead in the Lord Apoc. 14. 5 Hee is returned home to his Fathers house hee is gone to his better friends euen to the companie of innumerable Saints and Angels and to the Spirits of the iust Heb. 12.22.23 Mat. 22.30 Reu. 15.11 Mat. 8.11 1 Thes 4.17 6 Hee is inseperably vnited vnto GOD the chiefe and perfect Good first whom to see is Tranquillitie secondly whom to rest in is Securitie thirdly to enioy is Felicitie Being incorporated into that Citie first whose King is Veritie secondly the Lawes Charitie thirdly the Dignities Equitie fourthly the Life Eternitie Augustine Prosper in which hee shall be sempeternally blessed ioying in and inioying first a certaine Securitie secondly a secure Tranquillitie thirdly a safe Iocunditie fourthly happy eternitie fiftly an eternall felicitie 7 He is now married vnto his Bridegroome CHRIST to whom his soule was contracted in earth and the Marriage-feast is now solemnized in Heauen now thy mirth not thy mourning becomes a Marriage Hos 2.19 Mat. 22. Phil. 1.23 Iohn 12.26 17.24 Luke 33.43.46 Reu. 7.17 8 Consider that his warre-fare is now at an end his iourney is finished and his worke is accomplished if GOD had had any more worke for him to haue done hee should haue liued longer for as God sweepes away the wicked when they are at the height of sinne as hee did Er and Onan Gen. 38. the Sodomites Hophni Phinees and Absolon so the godly in the height of Grace 9 He was here a Pilgrime and a stranger as were the Patriarkes Abraham c Heb. 11.9 10. Cha. 13.14 Isaack d Gen 47.9 Iacob e Psal 39.14 Dauid and the rest now he hath hoyst vp sailes hee is gone home into his owne Country therefore why shouldest thou grieue at his happy voyage and safe arriuall 10 Thou hast not lost him * Amici mortui non amissi sed praemissi Bern. but left him hee is not dead but departed nay as Christ said of Iairus his Daughter and f Iohn 11.11 Lazarus thy Friend thy Damzell thy Daughter be it hee or shee is not dead but sleepeth and as g Verse 24. Martha beleeued there shall be a time when they shall waken Now what mother grieues that her vnquiet childe sleepes and takes the rest many weepe because their Children will not or cannot sleepe few because they doe sleepe 11 Hee shall be restored vnto thee againe at the Resurrection of the iust euen in his body Psal 17.15 Iob 19.25 Iohn 5.29 as his soule is now immediately gone to God as