the joyes of heaven yet we rebell against the most high and lightly regard his counsels if we looke up to heaven we see the seat indeed of a tender Father but infinitely have we sinned against him and it if wee gaspe in our trouble for the comfort of Christ his merits the Redeemer of the world wee see how vilely our owne evill words and deeds crucifie him daily and put him to open shame grieving his spirit quenching his gifts and abusing his very grace Now the Adamant softens when warme bloud is shed on it and the bloud of the Lord Jesus so graciously effused on us and for us the riches of this goodnesse should lead us to remorse and to repent of our sinnes even in love of the Lord for his mercies yea no slight affection no cursory Lord have mercie upon us should suffice us with Ieremy we should call for a cottage in the wildernesse and then broken to water wash with teares the day wherein wee were borne And O that the precious balmes the mercies of our Lord Jesus the sense of what he hath done and suffered for us should not mollifie us and make us relent yea let us bee sicke with his love the loves of Christ constraine as the Apostle speaketh 2 Cor. 5. And if before time we have served and loved the Lord even for feare of wrath henceforth let us feare God for love and repent and sorrow for our sinnes in love and so our contrition will become entire and of the whole heart because the love of God is absolute and infinite Now there bee who make a trade yea a sport and a merriment of their sinnes who can count and chronicle their dissolutenesse with delight so farre they be from contrition and remorse and they no doubt will laugh in their â—leeves to heare of this bruising and maceration of spirit and let the deceived world take these for godly people jolly fellowes they shall die like men like the beasts that perish the Lord gave strength to the horse and clothed his necke with thunder saith Iob he mockes at feare and beleeves not the sound of the trumpet yet if the quiver of the Lord rattle against him he is afraid as a grashopper Obdurate godlesse spirits whose hearts like Prometheus grow fat and stupid in the night of their ignorance there is a day when the Vulture of feare and heavinesse of heart shall seaze and gnaw upon them death shall feed upon the ungodly Psal 49. and when they come indeed in sight of death and the fatall anchor beginnes to fall that can never be weighed againe and the lusty saylers the senses that rowed them over the streames of carnall pleasures stand amazed and faile and the waves of horror swell and breake upon the crackt vessell and the unwise Pilot reason as at the end of his wits cryeth out with him in Seneca Huc ego quemadmodum vens Lord how may this be yea their owne heart and conscience then amidst their other evills shall returne upon them like the Raven in blacke and sable weeds with the law the curse and all the aberrations of life in his mouth and what tongue can tell their sorrow Like as the chased Deere recovering about the end of the day some little breathing stands and listens unto the cries of them that seeke his bloud and seeing the way stopt pants and shuts his fearefâ—ll eyes and finding his legs faile him at last lies downe despaires and dies so they oft-times and amidst their agonie faine would give a thousand Rammes and a thousand Rivers of oyle and the fruit of their body the choicest goods they have to be assoyled from the sinne of their soule O consider we this that we doe not quite forget God without contrition and repentance the Lord wee see is a consuming fire and the impenitent sooner or later have there no peace their hell even upon earth and if so in the first day at the day of death at least what shall we say to the day of revelation the day of the generall judgement Surely Kings shall repine then at the beggers joy and mighty Emperours shall say with Theodosius how much better is it to have beene the true member of Christ his Church than the head of an Empire For the Angels shall bee seene then to gather up the scattered peeces of every contrite and broken heart and to draw out to their encouragement the teares of repentance which the Lord had treasured or put up into his bottle and to take quite from them the cup of trembling and to reach it forth into the hands of all impenitents and remorselesse sinners and so I have done with the sacrifice The broken and contrite hearâ— and proceed to the second branch of the text the Lords gentle acceptance O God thou wilt not despise If in the conscience of sin the broken heart tremble to appeare before the Lord and though humbled yet feareth lest God should not accept of him behold his Cordiall God will not despise him Not despise him Yea deare shall he be in Gods sight that the Sunne may not burne him by day nor the Moone by n ght For as in the Scripture there is an excesse of speech when more is spoken than is understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as cast out the beame that is in thine owne eye So there is also a defect of speech when more is understood than spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as despise not prophecie the Apostle meaneth we should honour that gift of the Holy Ghost much So here the words must be understood above the letter and meane much more than is spoken namely that God will highly esteeme and comfort and revive the spirit of the humble for Christ his sweet allures and invitations of the laden and contrite heart to come to him shew that it is no despicable matter a thing to be despised is fruitlesse and of small use but this oblation of David is of exceeding much validitie and therefore he cals it first A sacrifice an offering it is wherewith if we approach before the Lord we have a good evidence before us the pledge of our peace and remission of sins because God hath so promised to accept of us for Christ his sake Secondly David cals it Sacrificia in the plurall number Sacrifices because a penitent heart why this is one for all it includes and summes up all that whatsoever it is that God accepts it is in stead of all no single sacrifice Thirdly the Prophet cals it Sacrificia Dei the sacrifices of the Lord of the Lord by way of Emphasis or excellence as Nineveh the Citie of God or the exceeding great Citie Ionah 3. and the trees of God are goodly Cedars Psal 80. and Opera Dei the works of God or which God approves Iohn 6. So the contriâ—e heart is the sacrifices of God such as to God is verie pleasing an heart that repents and beleeves in Christs bloud and seekes mercie for
caused the union and relation betweene us and great distance of place and dwelling may threaten to divide and cut me off from you yet I must reckon you ever amongst my best friends And by the name wee have now treated of and what ere was deare in it I pray you let me be one of yours still Yea let this writing lye by you to informe you thus much that it proceeds from a minde deeply affected to you and yours And the Lord Iesus Christ blesse you all eternally Beckingham in Lincoln Iune 16. 1630. Your verie loving Sonne Thomas Williamson A FVNERAL SERMON PSAL. 146.4 His breath goeth forth he returneth to his earth in that very day his thoughts perish THis Psalme and the rest to the end are much-what of one kinde both for manner and matter and something may be said not unusefully from both Their method or manner is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circular praying the Lord like the heavens they move in a circle and have recourse to the same point at Hallelujah is the beginning and at Hallelujah is the ending And this may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circular doctrine or instruction that after this manner wee looke up to God in all our designes not as first disposer or mover onely but as founder and finisher α and ω first efficient and supreme end to whom all our strength and service refers and bowes like the sheaves of Iacobs sonnes to the sheafe of Ioseph Againe the matter of these five last Psalmes the whole of them is but Hallelujah praise ye the Lord runneth like the bloud in the veines quite thorow them And why may not this instruct us too even wherein is every good mans duty to praise God thorowly and perpetually The Lord our God the keeper of Israel neither sleepeth nor slumbreth and his Angels or Seraphims cease not to sing Holy Holy and Satan and his Angels are ever in circuit to devoure us and our indevotion to good is ever stealing on us therefore we should not content our selves with good beginnings like the Church of Ephesus nor presume of mercy at the end and be starke dead in the middle like the Church of Sardis we should not rest in this that we lift up our lips sometime to the Lord in the morning or end in the evening in our accustomed devotions unlesse the heart and matter of our day our life be well bestowed according to our modell here wee should bee enwoven and wrought quite thorow our maine bent should be a Hallelujah to praise the Lord with all our might as David did with all Israel at the bringing home of the Arke being very sensible whensoever we cease to bee of service to the Lord as David was grieved for the breach in Vzzah and therefore called it Perez-Vzzah 1 Chron. 13. Now the Psalme in hand is first Eucharisticall a vow of perpetuall praise to the Lord in the two first verses Secondly Paraineticall it exhorts to it upon maine reason in the residue of the Psalme Praise yee the Lord. Praise the Lord O my soule While I live I will praise the Lord while I have any being that is O my minde or understanding meditate thou on God know him ô my will or inmost affection my very heart-root bee thou set for God yea and that not for a mood or humour onely sed quum adhuc ego sum while I live while I have any being I shall praise the Lord thorow all times places and occasions Here is the man after God his owne make So let us awaken our selves so speake and so doe Iames the second Especially we who succeed the Psalmist in office so should we foretaste pre-digest the heavenly gift and the powers of the world to come and speake of our God out of experience or out of a sense of that peace and grace which wee preach and this is Clarigatio as the Roman heralds use to speake an Hallelujah a denouncing warre against hell and sinne with a shrill and piercing sound Againe the Psalme is exhortative pressed with good reason The summe is this Sticke close to the Lord by faith and love for fruitlesse and vaine is all other confidence in comparison in God there is much good-will and goodnesse in God there is infinite abilitie and power in God there is eternall being hee rules for ever as wee see from the fifth verse to the end But humane succour that must faile us needs sometime in will sometime in power ever in duration as in the third and fourth verses Put not your trust in Princes nor in the sonne of man in whom there is no helpe His breath goeth forth c. Indeed Christ is the Prince of peace happy are we that have him our hope for as he is the sonne of man the branch of David so he is germen Iehovae the seed of Iehovah Esa 4.2 The Lord our righteousnesse Ierem. 23.5 Ex homine non per hominem borne of a woman but by the Holy Ghost and the fullnesse of the Godhead dwelleth in him personally that the helpe of Christ is the helpe of God But meere sons of men every second cause whatsoever is no salvation no solid helpe no merit or efficacy to build upon The grace of a Prince is a shade under which all flesh is glad to feed Dan. 4. and Seneca wondereth how Polybius could weepe Propitio Caesare being in grace with Caesar yet put not your trust in Princes not in the ingenious as the word signifieth or magnificent No Then the Psalmist takes off our trust from all the world and there is not that thing in it which is to be trusted and celebrated for ever because nothing in the world is for ever and God his Deputies in office are filii hominis in essence like other men and so the best humane confidence is but pons sublicius a woodden bridge very ready to sinke under us yea scipio arundincus as he said of the King of Egypt a broken reed perillous to be trusted on when the waves of death and judgement and spirituall distresses arise and swell and therefore Hallelujah praise God and doe not deifie or propose to your hearts a rest in the creature for it is all mutable His breath goeth forth he returneth to the earth in that very day his thoughts perish Here a treble note of humane imbecillity First from that which is the forme or the fountaine of lively being Spiritus exit His spirit or his breath goeth forth Secondly from the matter that he is made of Et revertetur in terram sâ—…am and he shall returne into his earth Thirdly from the effects that he purposeth or produceth In illo die pertbunt omnes cogitationes corum in that very day his thoughts perish The word spirit is sometime taken substantially for the soule Lord Iesus receive my spirit Acts 7. And the spirit returneth to God that gave it Eccles 12. So Saint Ierome and others take this place his soule
out of the Cradle is the entring into the grave to have a beginning and to be borne is to breed or be in travell yea to bee darted or put in a slight to an end Therefore Thales was wont to say that there is no difference betweene life and death and being thereupon demanded Tu ergo quid non moreris Why doest not thou dye then Because saith he there is no difference So that if we seeke the act of living our hearts if we be wise should be established against dying because life and death are essentiall to one another or include one another and it is as naturall to dye as to live and in themselves therefore to be regarded both alike Quid ergo novi si mortalis natus moriatur Let it not bee strange to us that we should die being borne dying or mortall His spirit goeth forth Exit And to us that bee Ministers in the Gospell of Jesus Christ let this word bee to us a remembrance like Bezaleel and Aholibah by the grace that is given us we are master-builders but of the Lords Tabernacles or Church militant on the earth and wee are gentle among you saith the Apostle even as a Nurse cherisheth her children affectionately desirous of you 1 Thess 3. even so with piteous heart◠looke wee upon our charge for they be earthly tabernacles dying men and women their soule and spirit stand upon their lips as it were It goeth forth Spiritus exit O let us tender them therefore and apply our present speedy releefe lest they fall out of our hands before we have dispenced them the bread of life of which Christ hath made us overseers and stewards and as upon the bed of our languishing we would not have a loftie or profound but a gracious word come to us so seeing wee deale with such whose living is a continued dying let us seeke that our divinitie may be as profitable as may be to save Salus populi suprema lex esto Now I come to the libertie of the spirit that it recedes inviolate 1. In Act it goeth 2. In essence it goeth forth Our spirit is free in the Act it is not haled not snatched out as it were it goeth forth A soule in life sealed to eternitie by the first fruits of the spirit hath its good issue its free passing its hopes even in death for let this breath fade fidelis Deus God who cannot lye because he hath said it be we sure he will stand nigh us in that exigencie and begin to helpe where man leaveth not suffering his to be tempted above that they are able 1 Cor. 10. The holy Spirit whose name is the Comforter will not omit and leave off his owne act or office in the great needs of death Hence good Hilarion having served the Lord Christ seventie yeares checkes his soule that it was so loth at the last to part to goe forth saying Egredere ô anima mea egredere Goe forth my soule goe forth And devout Simeon sueth for a manumission Lord now lettest thou thy servant depart in peace according to thy word And this is the freedome of the act the Spirit goeth forth it yeelds yea it goes and passes freely that is it taketh up or embraceth the Crosse of Christ as he commandeth us to doe But is the act at our will and libertie not simply we may not projicore animam thrust or cast forth our breath or spirit Spiritus Exit it goeth forth strive wee must to cast the world out of us we may not cast our selves out of the world Saint Paul dareth not dissolve himselfe though he could wish to be dissolved God must part that which he joynes God giveth and God taketh away and if God say as he doth to Lazarus Exi foras come forth with faithfull Steven we must resigne our Spirit and all into his hands When God biddeth us yoke he is the wisest man that yeeldeth his necke most willingly when our grand Captaine recalls us we must take the retreit in good part but it is heathenish to force out the soule for when the misdeeming flesh amidst our disasters will not listen with patience for God his call but rather shake off the thought of divine providence quite then are wee ready to curse God and die and that is probably to leape e fumo in stammam out of the sinne of selfe-murder into hell no but God will have our spirits to passe forth upon good termes Spiritus exit the spirit goeth forth Secondly the spirit goeth free or inviolate in essence death is not the end but the out-going of the soule a transmigration or journey from one place to another It goeth forth so the character of our weaknesse we see in the issue it is an argument of our eternity for man indeed is perishing but so is not his spirit Non simul perit anima animal The Phaenix goes forth or out of his ashes the spirit returneth to God that gave it Eccles 12. that is it abides still and as in the body it pleased God to inclose the soule for a season so it may as well exist elsewhere without it if God will for it hath no rise at all from the clay yea it beares in it immortality an image of that brest whence it is breathed The separate and very abstract acts of the spirit even while it is in the body the wondrous visions of the Lord to his Prophets usually when their bodies were bound up in sleepe Saint Paul his rapture when he knew not whether he was in the bodie or out of it the admirable inventions and arts of men manifest the soules-selfe-consisting Not Socrates and Cato and the civilized heathen onely but the very savage beleeve this and so entertaine death Vt exitum non ut exitium as a dissolution not as a destruction Spiritus exit his spirit goeth forth But we know saith the Apostle 2 Cor. 5. we are sure God the Father Sonne and Holy Ghost doth no create redeeme and regenerate man for the meere use of a wretched short life and who can imagine so monstrously that of all men the good and righteous and of all creatures man for whom the rest are made and who hath the use or soveraignty of all yet by farre that he should be the most vile and miserable of all but sure it were so if in this life onely we had hope seeing there be no lower creatures that are capable of sorrow and terrours of conscience and feares of death and conceit of future judgement yea not so subject to bodily disease But account mee not dead said the holy martyr for I shall certainely live and never die And the martyrs so vigorous as we see amidst the ruines and destructions of the body had something in them surely more than dust A Philosopher Hermes Trismegistus dying said Mourne not for me as if I were dead for I returne to the happiest City Above all Jesus Christ giveth us an expresse
servant my yoke fellow he tempered her suffering according to her feeble abilitie but the paine what ere it is by Gods owne appointment is the only way and passage to endlesse joy and blisse And wise Heathen out of a meere pang of morall magnanimitie have taken it up with comfort A Christian then should heare it assisted with such a promise and grace and spirit even with God himselfe Thus for what concernes the body a Christians death you see it should not be our discomfort And most of him his soule it in blessefull being after death and the dead live that wee need not doubt to talke of our deceased friends as alive my sister my brother my wife for they live though not with us yet much better Wherefore it were a wrong to them even our discomfortable vaine wish that would have them backe from God which they by no meanes can desire yea we should wrong our God and Saviour so to undervalue the immediate communion with him in glorie for a vile world And we should wrong our selves not to make Gods will ours and not to yeeld our passive obedience in some good measure when the event especially hath revealed his will to us for besides the making vaine our daily prayer Our Father Thy will bee done we strive against the unavoidable will of God as if a man should thinke much because hee cannot with his toe overturne the globe of the earth And what reason have we to looke for such a privilege which is not incident to our nature as the case now is a non subjection to death can any one of all those millions which come betwixt Adam and doomes-day say he had it Besides what thousands as we see doth a plague or a siege or a set battell devoure together that walls and bridges have beene made of the dead carcasses and a poore mercenarie Souldier so rightly estimates this common debt of our nature even to venture upon it hourely for a small pay especially if hee hath a forward Leader Malus miâ—es qui Imperatorem gemens sequitur saith Prosper And wee that have Iesus Christ himselfe our Guide and Captaine and the Patriarchs Prophets and Apostles with all our holy Ancestors our fore runners should we repine and thinke so verie hardly and be so verie heartlesse for death Honorificum est ex illo calice bibere quem Imperator noster delibavit It is our honour our comfort to be admitted to the fellowship and communion of the Lords cup yea Christ hath taken downe the bitternesse of the cup of death and hath left us but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaketh Col. 1. That which is behinde some relique of his affliction as it were a drop to the Ocean for Christ hath not foretasted only but sanctified and sweetned this cup for us because by the vertue and merit of his death hee hath separated hell from us that the death of Christ is the death of death we can be no worse by death if we be in Christ than that from a sinfull and fraile life we enter into possession of an estate or life happie and good above all the heart of man can conceive an exceedingly exceeding eternall weight of glorie as the Apostle speakes Hence S. Austen checks himselfe What cause have I to mourne for a mother of whose happinesse I may be so well assured And I would not have you to be ignorant concerning them which are asleepe saith the Apostle that yee sorrow not even as others which have no hope 1. Thess 4. It is our ignorance it is a scandall which Christians give to Infidels and to the ungodly not to be somewhat comfortable in death Christiani genus hominum morti expeditum saith Tacitus according to the old 〈◊〉 a Christian is as a man undaunted in death through faith of a better life And we if wee had the faithfull comprehension of the blessed promises we might have it would make us to take up our crosse with joy Gaudeo deais quae patior I rejoyce in my sufferings Col. 1.24 You see the way that we may be stedfast in our faith even to ground our hearts on Christ through the word and spirit the excesse of our feare ariseth from the defect of our faith And now to bring your consolation home or a little neere Now your childe hath her propertie her part in Christ and all his benefits You see my confidence did the Lord ever faile to build on the ground she hath laid true Christian humilitie God gives grace unto the humble the grace of remission and the grace of regeneration and the grace of perseverance in both so that in Grace humilitie in the first second and third as S. Austen sayes truly And could a soule bee more truly lowly and meeke than that we now commemorate The Lord had moulded her of an ingenuous innocent and tender frame both of minde and body even for himselfe and before the Lambe of God in her white stole of spotlesse innocencie and joy she now is and shall bee for evermore amidst the spirits of the just who in part are come to their perfection so it might suffice to our comfort to have said she was humble Yet I will tell you of that you know her righteous even and just disposicion And her religion Lord thou knowest it and I know it and cannot forget it how constant in the study of Scriptures Those of devotion especially the Psalmes of David and how continuall in the sacrifice of her prayers thou didst smell therein a savour of rest yea Lord thou knowest shee was a pious Monitor have we not heard this of her alas we have not prayed together to day And because a renued preparing a speciall stirring up of the graces that be in us is required to that maine part of a Christian to dye well and comfortably I might much assure you in this too So had her native and accidentall weaknesse inured and minded her long before of the perill she was to passe not without an expectance of death in it And to that purpose the tracts of holy devotion and preparation they were the most of her study and meditation The conclusion is so humble innocent an heart and life of which you had the experimentall knowledge it must be it is crowned with an happie death Thus I have said enough for your comfort if not too much for me and better might have beseemed another pen or tongue as some may censure but let them thinke as they will it is no love of errour yea the dutie of remembrance it was due to the Lords servant now at rest and in peace and the office of consolation not like to be done by another was due to you that remaine on earth And lastly I would have extant a testimony of my gratitude to you of whose integritie and love and godly humilitie I have had good experience And though God hath pleased to make a breach upon the bond which
goeth forth according to that as her soule was going forth or departing Gen. 35.18 Againe it is used effectually for breath or respiration Aufer spiritum Take away their breath and they die Psal 104.29 And the body without the spirit is dead that is without breath Iames 2. For compare breath to a massie body and such is the rarity of it or thinnesse that it seemes to bee a spirit or spirituall and consider it with the soule and such is the use of it that it seemes no lesse to informe the body than the spirit it selfe by which it is But the argument is good however the word be taken say our very essence and forme and soule is fleeting as a Pilgrim and ready to passe from its Inne to goe forth of the body therefore Hallelujah fasten mainly upon Jehovah because man is very soone out of being so soone done his soule goeth forth Againe what a brittlenesse is this if we say a breath an aiery substance so thinne and vanishing it is that it is scarce visible if we say a breath it is a tye which combines soule and body and props up even Princes from mouldring into ashes Beside the Heavens and the Elements God made man for his glory a creature able to conceive him and to speake and declare his excellencie and by those two rich donatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding and speech the Lord put man in a state of perfection denied to all other creatures below namely to be admitted into the immediate presence of God and most especially to behold and publish his glory and so a soule understanding and reasonable animus aeterna mente delibatus as the Oratour speaketh a spirit breathed into man by the immediate act of God himselfe it is such a dowry wherein man is farre nobler and better than the very heavens and therefore man had need of somewhat to abate the rising thoughts of the soule and the Lord hath given us therefore Stimulum in carne a mortality in the body to buffet us His breath goeth forth Yea there is the deaths head the mortality of man indeed that a very breath is as much as his being is worth Our soule that spiraculum vitarum the Lord inspired it not into Adams eye or eare or mouth but into his nostrills which may shew to man his imbecillity Cujus anima in naribus whose soule is in his nostrills and dependeth upon a breath as it were for the very soule must away if but breath expires soule and breath goe forth both together Now heare yee this all ye People ponder it high and low your Castle is built upon a verie aire the subsistence is in flatu narium in a blast that is out in the twinckling of an eye Wherefore David maketh a question saying Domine quid est homo Lord what is man Hee answereth himselfe also Man is a vanishing shadow Psal 144. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A shadow of smoake or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dreame of a shadow rather as the Poet speaketh And blessed therefore are the poore in spirit this advantage have all afflicted ones that they have checks enough to call them home to make them see they be but men The curtaine of honour profit or pleasure hard it is and rare to draw that aside when it is spread over us man in honour understandeth not Psal 49. To great ones therefore be it spoken the Psalme intendeth it to verie Princes His brâ—…th goeth forth And breathlesse man who before amazed the bruit creature by the majestie of his eye no better is hee to the eye now than the dust and gravell and chill clay under our shooe Iacet ingens littore truncus Avulsumque humeris caput sine nomine corpus The Poet speakes of King Priam. Now cease from the man whose breath is in his nostrils Isay 2. Ten thousand graves and wormes and passing-bels cannot give us a truer touch Waldus a rich Merchant of Lyons seeing a man on the sudden breathe his last in the streets So was hee taken with it that as suddenly he turned his old course fell to study the Scriptures and became in earnest a Preacher and Founder of the Christians called Waldenses Yee see what a point this is and of what use his breath goeth forth Our Saviour hid himselfe from the unsought honours of the Jewes and so should we had we learned but this we would withdraw sure from the perillous dignities and delights of the times But as Iulius Caesar the same morning hee went out to sue for the Priesthood saluting his mother said Domum nisi Pontificem se non reversurum That he would never come home but high Priest So my brethren in the Ministerie doe not some of us in pursuit of honour take leave of our charge which should be as our mother deare unto us but we goe out as resolved not to come to residence without an high Priesthood for we never thinke on it that our spirit hath but this to shew for its residence in the world a breath and if the Lord dash that we die if he take away his finger we fall away like water Now therefore that we may all grow to more sinceritie let us I pray you accustome our eares and eyes to man dying it would certainly loosen us much from this world to see and to feele and to handle this truth as it were his spirit his breath goeth â—orth And this for the substance of the act the going forth of the spirit yee see what it meaneth See we now the continuednesse Exit it goeth as if it were now presently in its passe to shew this that Homo vivens continâ—… è moritur That by the verie act of living wee are dying that life is a continued death our candle lightens consumes and dies as in the passing of an houre-glasse everie minute some sand falleth and the glasse once turned no creature can intreat the sands to stay till they are drawen out So is our life it shortens and dies everie minute and we cannot beg a minute of time backe and that we call death is but the terme of it or consummation Vita ultimo die finitur omni perit saith Seneca Many be our partiall or pettie deaths sorrow sicknesse mishap but death is inclosed in the bowels of our life and is essentiall with it Spiritus exit His spirit goeth forth Lycurgus said that according to the threefold age of man a threefold salutation might bee used you are welcome or you come in a good houre God keepe you or stand in a good houre God speed you or goe in a good houre to shew that from the age of fiftie and forward we are taking our leave our spirit is going forth but so fraile and fluid is life that at all ages times we may be bid God speed we may have our Vale or goe in a good houre For once imbarqued we are going to the Port. The going
die in the Lord they rest from their labours and their workes follow them Rev. 14. The thoughts of Gods worship good workes have their abiding fruit for ever and when all faile us they follow goe along with us after death in their reward and crowne but the bent of our hearts if it be on by matters we may say what is this we doe what fruit will this afford us in or after death In that very day our thoughts are cut off and perish Our dayes are a declining shadow Psal 102. and the shadow declines and lengthens as the Sunne goeth off or on us when it is direct or meridian short is our shadow and stretched out at even when the light of Christ is far from us then according to the mold of our owne blinde thoughts our shadow lengthens for life is our shadow Iob 14. but then we thinke of death as farre removed In hoc enim fallimur quod mortem prospicimus saith Seneca Now let our eyes be truly inlightened and all those thoughts perish and we perceive life sliding swifter away than a Weavers shuttle Iob 7. and so the Lord is said to shorten our dayes Psal 89. not that he cuts off or depriveth us of that time which hee had determined but of that which our owne thoughts have minted And ô we vaine and blinde that thinke thus as if wee were at a fee with death and never to be removed Nullius vita non spectat in crastinum saith Seneca wee thinke all to morrow we shall live and we shall live better to morrow and the life we forge and fancie to us failes us even before we thinke on it In that verie day his thoughts perish Be we therefore advised to fasten on the present time to repent to day and beleeve to day let us provoke our hearts to good purposes and to day let us put our hands to practise them But there be who thinke or dreame rather of future expiations or satisfactions to be made after death of a release after a time in hellish durance but these are groundlesse perishing thoughts It is for men once to dye but after death commeth judgement Heb. 9.27 Therefore the tree of our life while it hath a standing let it bend to God-ward and then we shall both stand and fall to our owne Lord and Master and let us seeke presently to bee reconciled to God through the pretious purgation of our soules which is through faith in Christ his bloud and then wee shall never be confounded our thoughts shall not perish or bee made void Praeveniendus ergo dies est qui praevenire consuevit saith S. Austen wee must trim our lamps betime with the oyle of faith and love and prevent the day of death lest it prevent us our eternitie of woe or blisse wee should not hazard it to after-thoughts and to second plots yea surely it cannot be mended afterward the watchlesse virgins because unprovided then were undone for ever and though sorrowing learnt them wit they had no time to practise it In that verie day his thoughts perish And to you especially my Brethren in the Ministerie let me speake in the words of S. Paul As we have opportunitie let us die good Gal. 6.10 let us be doing good while wee may Dum superest Lachesi quod torqueat Should such as wee cast in our thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve our selves or the times for a season and thinke then afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve the Lord in his Vineyard perhaps at even but when our carnall thoughts have reached up to their ends alas while wee so thinke while our thoughts are in our hearts our thoughts may perish the hand of Justice may write bitter things against us in that verie moment high is our race and life is perishing heavenly be our thoughts let us take that good of our high calling at the first opportunitie the world should stoope to it for the fashion of the world passeth away but the Crowne is uncorruptible which God reserveth for us if wee finish our course with a conscience of his ordinance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with feare and trembling The Atticke Oratours saith Quintilian are Eloquentiae quadam frugalitate contenti ac semper manum intra pallium continentes just so many of us doe thinke with Nicodemus we can plead for God in sober silence husbanding both our professing and preaching of Christ Jesus for feare of the Jewes lest we should run into suspition with great ones and hazard our stocke of worldly favours The argument of my Text is good to raise our diligence namely that we may bee called to dye in the midst of our ambitious and terrene thoughts and so to dye before wee have begun to live and so we may live and dye in vaine and without Use a wretched mishap especially in a most spirituall and heavenly calling a Prophet a Seer of the Lord to perish before hee hath done any good a worthlesse case and most to be feared To conclude heare we the words of our Savior to his Apostles What I say unto all I say unto you Watch Mat. 26. and heare what Salomon saith Whatsoever thy hand findeth to doe doe it for there is no worke no device nor wisdome in the grave whither thou goest Eccles 9.10 In that verie day his thoughts perish FINIS A FVNERAL SERMON PSAL. 51.17 A broken and a contrite heart O God thou wilt not despise AS all civill bodies or common-wealths so that of the Jewes was made up of three diverse parts the rich the middle sort the poore and so their oblations were diverse from the herd the flock the fowles of the aire and diverse often was their end and acceptation he in the impurity of his heart killeth an oxe or sacrificeth a kid Decollat canem saith the Prophet is as if he cut off a dogs necke so little is the Lord affected to the worship wee doe him in meere ceremony but the honest contrite soule the poore in spirit that comes trembling with his paire of turtle doves repentance and faith to this man will I looke saith the Lord Es 66. The poore service we doe him if it be in spirit and in truth he takes delight in it wherefore David here at the 15. verse praying for ability to praise or worship the Lord aright sets it out First by negation even what it is not in comparison thou desirest not sacrifice thou delightest not in burnt offerings Secondly hee positively concludes what indeed that is which indeed God wills and likes the sacrifices of God are the contrite spirit A broken and a contrite heart O God thou wilt not despise Not that the Jewish rights were not Gods ordinances or were then in abrogation in sepultura in their buriall but because these outward forms or performances did never satisfie not please the Lord without the sacrifice and service of the heart a lip-devotion a deed done an heartlesse manner of worship
the same yea though it have sinned much is yet such a worke of God wherein God cannot but bee well pleased From the heart are the issues of life and death it rowles the lower spheres with it and therefore though Davids eyes were adulterous his hands imbrued and his verie lips sealed up with his sinnes as we see at the fifteenth verse Yet no sooner doth the Lord open his mouth but his prayer is for his heart and spirit for till God give us grace to draine that fen or sinke of evill which is in our heart in vaine should we labour about our words or deeds And therefore Apollodorus in Plutarch dreamed that his body being cut in peeces and cast into a seething cauldron his heart leapt up and said Ego horum tibi causa fui I was the cause of all this mischiefe And therefore the Pharisies those old hypocrites when they cleansed but the outside Christ the second Elias called them vipers and a generation of vipers and bid them Mundare priùs quod intùs cleanse within first or be sincere at heart and humble that for till contrition come to the heart their religion like a mill it moved not without the wind of vaine glorie and the light of their good works the lampe of their charitie did not shine and burne without the oyle of mans praise they had no zeale but in publike and in the corners of the street whereas the heart once well affected and humbled then would they enter their closets to pray and seeke in their devotions not their owne but Gods glorie and though man would super-admire or deifie them for any their good deeds yet the heart well toucht with a sense of its owne infirmitie it would retaine its humilitie amidst the holiest and best performances it would give backe to God his due Of such behoofe is the broken heart the issue of it is sinceritie and that is the soule of all vertue and therefore the contrite heart is as wee see the verie center wherein the lines of Gods graces meet and to which they run and so it hath Gods speciall love and acceptation for its circumference O God thou wilt not despise The summons of death went out against Hezekiah hee retires like the Sunne in his diall he goeth backe to the Lord hee mournes in his prayer like a Dove he chatters like a Crane or Swallow and I have heard thy prayers I have seene thy teares behold saith the Lord I will adde unto thy dayes fifteene yeares Isa 38. The summons of death the threats of Gods Law and Word were read in the cares of Iosiah the King and his heart was tender hee humbled himselfe before the Lord hee rent his clothes hee wept sore and the Lord sent Huldah the Prophetesse to assure him that his contrition was not despised and he should bee gathered to his fathers in peace 2 King 22.19 The summons of death were out against Nineveh that great Citie and shee relents shee fits her downe in sack-cloth and turnes her silkes into ashes Peeres and people none excepted come downe è sâ—lio in solum and by and by the hand of vengeance that was waved over them is taken aside and the writ of bloud is reversed Surge desperatio vade ad Niniven Now rise despaire and goe to Nineveh Thinke how Nineveh was not refused though the cry of her sins went up to Heaven before the cry of her teares And who art thou then that sayest with Spira I cannot be saved or with Cain Major iniquitas Mine iniquitie is greater than God can forgiue Mentiris Cain Cain thou lyest saith Austen thy sinnes bee they in number as the haires of thine head Gods mercies are as the starres of Heaven above all his workes Can we with Elias surround our sacrifice with water our prayers and devotions with holy sorrow for the wants and defects of our devotions yea if but with sorrow for not sorrowing so heartily so earnestly as we ought the Lord will not despise us In ipsius praesentia nunquam supervacuae mendicant lachrymae veniam saith S. Cyprian Never did teares or true contrition beg before the Lord in vaine Nec unquam patitur repulsam contriti cordis holocaustum And never did the sacrifice of the broken heart finde repulse at the hands of God The Israel of God that ever is fighting with Ammon and conflicting to the verie Sun-setting and the man of God that still holds up his hands and prayes life and victorie is layd up for them in the bosome of Jesus Christ our Redeemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. And now let him be hid to the world and despised that the verie abjects have him in derision his light shall breake forth like the Sun through the continuall intercession of Christ for him and all the world shall see that God will not despise him We see Gods manner or method Deducit ad inferos reducit When he brings a sinner to him hee leadeth him as he did the Israelites thorow a perillous wildernesse into Canaan thorow Hell to Heaven by mount Sinai to mount Sion thorow painfull contrition and sorrow and sense of his sinnes and corruptions to the consolations and peace of the Holy Ghost so that being well experienced in the miseries of his sinfull estate he shall feare to returne into Aegypt the bitter impression and sting of his sins which still remaineth it will be a checke to him from looking backe againe and this may be a reason of Gods dealing with us why hee accepts the sacrifice of our hearts contrite and broken But now if we shall feare to venture into the wayes of repentance and godlinesse for feare of losing our pleasures and being cast upon the paines of contrition prayer and watching we see the vanitie of that delusion because from being Benonies sons of sorrow the Lord maketh us to bee Benjamins sons of his owne right hand From a deluge of contrition to rinse us we come to enjoy the certificates of our peace like his heavenly raine-bow to strengthen us In sense of man Iobs contrition was ignis foeno like the fire to the stubble to undoe him or confound him but in truth and in the event it was ignis auro like fire to the gold to refiâ—e him and doe him good For his corruption we see assumeth incorruption and this vile bodie riseth up a glorious bodie Gods tender mercie a little bounded in for his triall like a river breaketh forth the more at the sluces of his repentance and contrition A broken and a contrite heart ô God thou wilt not despise Wherefore seeing the heart contrite is so acceptable an offering to the Lord let us from the little Spider learne here to begin our amendment let us begin to mend our web at the middle our contrition let us seek to bring it to the heart A cursorie confession a formall fast a coat of sack-cloth and the like can these quench the flames which sinne hath blowne and kindled Leave off renting your garments saith the Prophet and learne to unharden your hearts the contrite heart is the oblation that God will not despise The Romish Votarie or Secluse how often is her eye cast downe and heavie when her heart is an Aetna of vicious affections How seemes the Jesuite as if with S. Paul he were crucified to the world and the world to him when his spirit is with Lucifer in the clouds contriving combustions of State How broken abject and vile seeme their begging Orders being men of another mould indeed just like the Comedians who play and act the siege of Troy and the teares of Priam without all sense or touch of that griefe at the heart True acceptable contrition runs and goes in another straine by inward smart and groanes of heart and spirit it prayes it vowes it powres out the soule before the Lord Lam. 2. Like the parched earth it gaspes towards Heaven as if it would devoure the clouds it wrestleth with the Lord like Iacob with strong supplications it repents from the verie heart root and the savour of this incense ascends before the throne of the Lord and returnes not without a blessing yea not without some inward pledge in the issue and experience of Gods mercie and remission The stroke of an wholly accusing guiltie heart is heavie exiccat ossa Prov. 17. but the joy of the contrite repenting heart is incredible it is sanitas carnium Prov. 14. So sweet are the issues of the contrite heart that iâ—… sense thereof Iob feeleth not the witnesse of man against him because God would witnesse for him Iob. 31. and when our hearts dare indeed witnesse to us that we are contrite or doe unâ—einedly repent this makes glad the heart and is a continuall Jubilee because it is the co-witnesse with Gods spirit that we are his that God hath accepted us A broken and a contrite heart ô God thou wilt not despise FINIS Errata PAg. 10. lin 4. for no read not pag. ib. lin 35. for nured read inured p. 11. l 19. read cover and hide p. ib. l. 33. for exacts read exact p. 14. l. 19 20. read in that verie day