Moses his sight of Canaan with Simeon his dying-song. Directing how to liue holily and dye happily. By Steuen Jerome, late preacher at St. Brides. Seene and allowed. Jerome, Stephen, fl. 1604-1650. This text is an enriched version of the TCP digital transcription A04393 of text S100256 in the English Short Title Catalog (STC 14512). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 823 KB of XML-encoded text transcribed from 268 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A04393 STC 14512 ESTC S100256 99836102 99836102 349 2240874929

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 Early English books online. (EEBO-TCP ; phase 2, no. A04393) Transcribed from: (Early English Books Online ; image set 349) Images scanned from microfilm: (Early English books, 1475-1640 ; 1353:07) Moses his sight of Canaan with Simeon his dying-song. Directing how to liue holily and dye happily. By Steuen Jerome, late preacher at St. Brides. Seene and allowed. Jerome, Stephen, fl. 1604-1650. [16], 512+ p. Printed [by T. Snodham] for Roger Iackson, and are to be solde at his shop, neare to the conduit in Fleetstreete, London : 1614. Printer's name from STC. Pages 353, 376 and 503 misnumbered 354, 367 and 483. Some print faded and show-through; pages stained and torn with loss of print on 233 and 435. Imperfect; lacks all after page 512 (Kk8). Reproduction of the original in the Bodleian Library. eng Christian life -- Early works to 1800. Death -- Early works to 1800. eebo Moses his sight of Canaan: with Simeon his dying-song. Directing how to liue holily and dye happily. By Steuen Jerome, late preacher at St. Brides. Se Jerome, Stephen, 1614 535 147251 143 0 0 0 0 2 50.46 D The rate of 50.46 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2009-06 Assigned for keying and markup 2009-07 Keyed and coded from ProQuest page images 2011-02 Sampled and proofread 2011-02 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

MOSES His sight of Canaan : With SIMEON his Dying-Song .

Directing How to liue holily and dye happily .

BY Steuen Jerome , late Preacher at St. BRIDES .

Seene and allowed .

Nascentes morimur , finisque aborigine pendet .

LONDON : Printed for Roger Iackson , and are to be solde at his Shop , neare to the Conduit in Fleetstreete . 1614.

The chiefe Contents of the two subsequent TREATISES .
In Moses his sight of Sion , these things are obseruable . 1 THE Case of the Inheritance of Daughters propounded . page 1 2 How Cases are wisely to be carryed before the Magistrate . pag. 3 3 The true Rule of iudging Cases , Consultation with God . pag. 4 4 The Case adiudged , and spiritually applyed . pag. 6 5 Moses is forewarned to dye , and how God forewarnes vs . pag. 9 6 All must dye . 13 7 God prepares his Children to dye , as hee did Moses , by shewing them Canaan . 14 8 Moses his obedience to Gods summons a patterne to vs . 15 9 Fifteene Resemblances of Death to Sleepe . 16 10 Fiue Considerations to imbrace Death as willingly , as we sleepe naturally . 23 11 Sixteene Comforts against the feare of Death , in these ensuing particulars . 35 1 GOD who infused the Soule , cals for it againe . 36 2 Sinne the sting of Death is taken away by Christs death . 37 3 God as a Father , is present at the death of his Children . 39 4 Death is no death but a dissolution to the godly . 41 5 The Saints shall know , and enioy their friends in glory . 43 6 Death frees the soule from her spirituall enemies . 44 7 It deliuers from euils present and to come . 47 8 It ends Sinnes Conflicts with Heauens Tryumphs . 48 9 It frees vs from conuersing with the wicked . 51 10 It secures vs from corrupting by the wicked . 55 11 It secures from the malice of the mighty . 56 12 Our good name is cleared in Death , which calumny ecclypsed in life . 57 13 Death tryes and declares the sinceritie and measure of grace . 63 14 It is the inheritance of the Saints as it is the terrour of the wicked . 64 15 The Christian should in death desire Christ who by death desired him . 71 16 Death is the common Inne of all flesh , where the Saints are refreshed . 75
In Simeons dying Song these are the chiefe Notes , both from the Doctrines and the Vses . THE force of Examples eyther for imitation of Vertue , or detestation of Vice . 77 The vaine Songs and Sonnets of our age iustly reproued . 79 Our singing as corrected , so directed . 80 The ground of all our reioycing must be in and for Christ . 81 The sensuall and sinnefull ioyes of worldlings iustly taxed . 83. 84. &c. Wee must be truely thankefull for Christ . 86 Tenne Reasons to incite vs to the duty of gratulation , with the vses . 88. 89 The great mistery and greater mercy of Christ incarnate . 92. 93. &c. Wee must be borne againe to CHRIST , and and hee borne in vs , as hee was borne for vs , 95 The glorious Name of the Lord must not be vsed vpon euery triuiall occasion . 97 How bootlesse it is for the wicked in death to cry Lord , Lord . 99 The godly haue diuers raptures and secret ioyes in life and death . 101 These Ioyes demonstrated in sixe particulars . 103 Three Reasons of these extraordinarie Rauishments . 105 Worldlings farre wide that thinke Christians Melancholicques and comfortlesse . 106 Foure Comforts of the Christian which the world neyther knowes nor feeles . 107 All the Patriarkes and Prophets , since the promise , haue expected the Messias . 110 Wee see Christ more clearely then the primitiue Saints . 111 How Christ came to them , how to vs . 112 How wee should entertaine Christ , with Redargution and Commination of the Iewes and our ingratitude . 113 Our desire of long life must be simply to glorifie God . 116 Reproofe of the worlds practise in Ministers Magistrates , Masters , and all sorts , ayming at themselues , not God . 120 The better Christian the more willing to dye . 126 Twelue Reasons which cause this willingnesse . 127 The point applyed by examination . 133 Christ most willing to dye of all the Sonnes of men . 135 Seauen Reasons why Death is vnwelcome to the wicked . 136 Wicked men may die willingly for sinister respects as Heretiques haue done . 143 Fiue meanes to be vsed to make vs willing to our dissolution . 144 God manifests his presence at the death of his , three wayes . 148 How God workes in sinne permissiuely , disposingly , &c. but neuer workes sinne . 151 Euery death , for Time , Place , Matter , Manner , is determined by God , 153 Iust inuectiues against Heathenish Fortune . 157 The rash censures of men concerning diuers deaths condemned . 160 Comforts in that God sees the cause and effect of euery mans maladie . 161 Patience perswaded , in that it is Gods rod which strikes . 162 No meanes can protract or detract from our dayes , besides their limits . 164 Foure maine Obiections answered . 165 Meanes must be vsed both for life temporall and spirituall , notwithstanding Gods decree . 168 Vnlawfull for any priuate man to take away life from himselfe or others . 170 Twelue disswasiue arguments against Selfe-murther . 171 The sinne reproued , and the frequencie of a deplored . 174 Twelue things from experience and Heathenish examples occasioning selfe-killing . 179 How to preuent this sinne . 188 Euery obstinate sinner from causes naturall and supernaturall accused of selfe-murther . 189 The chiefe delight and desire of euery man must be to be Gods Seruant , with foure reasons why . 196 Multitudes that liue vnder the meanes , are ignorant how God should be serued . 201 Multitudes reproued that haue as little will as skill to serue God . 202 How few ayme at Gods seruice in all their wayes , expostulated in particulars . 210 Ciuill honest men most enemies to Gods true Seruants and sincere seruice . 216 Many in the rancke of Christians serue the Diuell and their owne lusts . 218 All the members that haue serued sinne directed to serue God . 221 Sixe Motiues perswading to serue God . 1 From the end of our Creation , 227 2 From our Preseruation . 231 3 From our Vocation . 233 4 From our Redemption . 235 5 From our Profession . 237 6 From the Reward . ibid. First Reward of Gods seruice Wealth and Riches . 238 Second , Honour and Dignitie . 239 Sinne brings shame and all other iudgements . 240 Gods hand vpon his enemies in many iudgements . 243 Holinesse is the way to Honour . 245 God is most liberall of all Masters . 246 Gods seruants best rewarded and regarded in eight particulars . 248 God grants the suites of his seruants . 252 The godly haue a taste of Heauen here , enioyed hereafter . 253 God blesseth the wicked oft for his seruants sakes . 255 God deliuers his seruants from generall iudgements , sixe wayes . 257 God and Sathan cannot be serued together . 258 The case of Sathans captiues opened . 259 Seauen Reasons why the godly must dye as well as the wicked . 263 Tenne sins that haue prouoked the Lord to sweepe away the wicked . 268 That all must dye , exemplified , and amplified , by many instances . 269 The deaths of the worlds Worthies of all sorts , epitomized . 274 Fiue naturall causes of death . 282 Death is as inexorable as vnresistible , with his Trophies ouer all . 283 We must not too much loue this life , which we must shortly leaue . 287 Those that loue life , must hate Sinne , the cause of death . 289 Death onely makes the Prince and the poore man equall . 291 Deaths effect in equalizing all , illustrated by fit similies . 296 Sixe Reasons , further shewing the necessitie of dying . 299 How euen in liuing wee dye , and are dead in part . 301 By how many meanes we dye . 304 Diuers examples of seuerall sorts of deaths , violent and naturall . 305 Some cut off in the midst of their lawlesse lusts . 309 Our dayes abbreuiated , in respect of the long liues of the Patriarkes . 316 Foure causes of the long continuation of things . 318 Because our life is short we must spend it well . 319 Our many sinnes to be mourned for , and why . 320 The practise of Epicures and profane men reproued and threatned . 321 How wee must sow in teares in this short seed-time . 323 Further vse to be made of our short time . 325 Our life is laborious and miserable : euery calling hauing his crosse . 328 No place priuiledged from foure things : 1. Sathan tempting : 2. The hearts wandring : 3. Ill tongues biting : 4. The world crossing . 330 Examples of humane calamities . 331 Twelue meanes to get that peace with God which the world wants . 334 The vanitie of life , with all the things in life , truely discouered . 336 The world truly described by eleauen similies . 340 How Christ in his practise crossed all the worlds proceedings . 342 The benefits of death to a Christian vnder the Crosse . 343 God oft cals away the best soonest . 345 How death is fearefull and not fearefull . 347 Death is onely a departure out of life , not a finall destroyer . 348 Eight Arguments , prouing the Resurrection of our bodies . 351 Illustrations from Nature that our bodies shall rise . 352 Foure Reasons besides from the Word . 354 The Christians comfort in the consideration of our Resurrection . 355. 356 That wee may rise ioyfully we must liue holily , in tenne particulars . 359 Tenne Arguments to proue the soules immortality . 362 Seauen moe , from the Word . 364 Death vnmasked , what it is to the godly . 365 Reproofe of those that respect the body more then the soule . 367 The seruants of God alwayes dye in peace . 369 The godly oft haue their desires at , before , and in their deaths . 372 The very last words recorded , which the Saints vttered in their death beds . 374 How great men haue liued and dyed good men . 377 Reasons why the godly depart in peace . 379 Nine Obiections answered , that seeme to contradict the peaceable departure of the Saints . 380 Nine Reasons that his death may be good that dyes of the Plague . 384 How selfe-murther doth not alwayes imply a wretched death . 387 Hee that would dye well must liue well . 389 The fearefull ends of wicked persecutors in euery age . 391 An ill life the vsuall Prologue to a Tragicall death . 395 None can repent when he will . 397 The Word layes downe a way to a blessed death . 402 Death is certaine , yet vncertaine . 403 The paines of Hell without remission or redemption . 405 Repentance is not to be deferred till death . 406 The danger of deferring discouered . 408 The Theefes Repentance vpon the Crosse examined . 412 Sixe effects of Deaths meditation . 417 The life of Faith brings dying Peace . 429 Repentance the meanes of peace with God . 430 How to dye daily three wayes . 433 How to leaue the damnable custome of Swearing . 434 Eighteene things to be prayed for that death may be prosperous . 437 A good conscience in life brings peace in death . 442 Sixe causes of sickenesse , besides sinne . 445 With fiue duties to be done in sickenesse . 446 The sicke man must send for a Minister before the Physitian and carnall friends . 451 The necessitie and lawfull vse of Physicke proued and vrged . 455 Rules obseruable in the vse of Physicke . 457 Against seeking to Witches and Charmers in sickenesse . 459 Reconciliation and Restitution vrged . 461 Fiue Reasons why a sicke man must make his Will. 465 Foure Rules in making all Wills . 466 A Christian carriage prescribed in the houre of death . 468 Twenty seuerall Comforts in the death of friends . 1 Because God takes them away . 470 2 The Saints haue beene patient spectators of the deaths of their deare friends . 471 3 If he dyed in the faith of Christ he is translated from this life to a better . 472 4 He is blessed being dead in the Lord . ibid. 5 Hee is returned home to his Fathers house . ibid. 6 He is inseperably vnited vnto God the chiefest good . 473 7 He is marryed vnto his Bridegroome Christ . ibid. 8 His warfare is now at an end . ibid. 9 Being here a pilgrime , hee is returned into his owne Country . 474 10 Thou hast not lost , but left him . ibid. 11 He shall be restored vnto thee againe at the Resurrection . ibid. 12 Ere long thou shalt goe vnto him . 475 13 His better part is yet liuing . ibid. 14 His estate is bettered by death . ibid. 15 Thou sorrowest for that could not be preuented . 476 16 Thou hast many companions in thy sorrow . ibid. 17 Thy impatient sorrow hurts thy selfe . 477 18 Thy extreame sorrow is as fruitles at faithlesse . ibid. 19 The Lord , thy best friend , is still liuing . ibid. 20 They are insensible of thy sorrow . 479 Twenty Cordials against the crosse of sicknes . 482 And Meditations how to beare the intollerable burthen thereof . 499 Eight seuerall Consolations against the vnkindnes of mercilesse Friends . 500 1 Thy case is not singular but ordinary . ibid. 2 The Saints haue had the same measure . 501 3 Christ himselfe was maliced of his owne brethren . ibid. 4 There hath beene hatred amongst the nearest friends by nature . ibid. 5 Though thy friends forsake thee , yet God careth for thee . 502 6 As thy friends are vnkinde to thee , so thou hast beene vnthankefull to God . ibid. 7 God hath elected thee , though man reiect thee . 503 8 Though thou canst not see thy friends here with comfort , yet ere long thou shalt see God as hee is . ibid. Thirteene Preparatiues against Pouertie . 504 1 It is the prouidence of God that thou shouldest be poore . 504 2 Thy crosse is not singular . 505 3 Pouertie is no token of Gods displeasure . ibid. 4 A little with the feare of God is better then great riches of the vngodly . 507 5 As well Pouertie as Riches fals out to the best to them that feare God . ibid. 6 The Lord knoweth what is best for thee . ibid. 7 Pouertie hinders not the acceptance of thy Prayers . 508 8 If thou be poore in spirit , thou art rich in Christ . 509 9 Pouerty is no hinderance to thy saluation . 510 10 The lesse thou receiuest , the lesse shall thine accounts be . 511 11 The Lord hath a care of thee euen for the things of this life . 512 12 And can blesse a small portion vnto thee . 514 13 Christ himselfe , and the most excellent Saints haue beene poore on earth . 516
MOSES His sight of Sion : applyed to encourage and direct euery Christian to his heauenly CANAAN . NVMB. 27.1.2.3.4 .

And Zelophehad the Sonne of Hepher , had no Sonnes but Daughters .

CHAP. I. The case of the inheritance of Daughters propounded .
Sect. 1.

BEcause this case of the Daughters of Zelophehad is extraordinary , and not obuious in the Scriptures besides , in any the like example ; it will not be amisse , lying in the fore-front of the Chapter , bordering vpon that of Moses his warning to dye : since it concernes a subiect not vsuall , the title of the Womans Inheritance , to touch it in some perticulars , and the rather , because it was the last case that Moses adiudged , immediately before that the Lord himselfe sentenced and adiudged him to dye . In which , though there be many things worthy our exact dilating and vrging , both pleasing and profitable , as would appeare in the opening and applying of this Scripture : yet I choose rather , from the warrant and writings of an excellent Light in our Church , B. B. according to his Method , to commend vnto you , these Notes and Obseruations .

Here then first note , how carefull these Daughters are of a place among the people of God in the Earthly Canaan , which was a type of the Heauenly : Expostulat . Ought not all wee to be as carefull for that Heauenly ? yes , and more carefull : so no doubt are Gods Children , when their eyes be opened : and by name , Women ; for although many are busied about attyres and vaine shewes , to make them pleasing vnto men , yet others doe seeke by all meanes for that eternall rest , and how to be pleasing vnto God ; which is the onely good and perfect way : Fauour is deceitfull and beautie is vanitie , but a woman that feareth the Lord she shall be praised . Prou. 3.30 .

Sect. 2. How cases are wisely to be carried before the Magistrate .

OBserue how these Daughters goe not vp and downe from Tent to Tent , from one to another , tatling and pratling , murmuring and complaining ; but directly they goe to the Magistrate , and there exhibite their desire , waiting for reliefe and order from him : so should all men doe , not marring a good cause with ill handling . Being come to him , see how modestly , and womanly they propound their matter , without any vnfitting words of choler or anger , or any vnseemely behauiour any way : see againe how wisely they preuent an obiection , that might haue beene made of their Father , that happily he was one of those Rebels that tooke part with Corah , Dathan , and Abiram , and so perished . No , ( say they ) our Father dyed in the Wildernesse , and he was not among the assembly of them that were assembled against the Lord in the Companie of Corah , but dyed in his sinne : that is , as all sinners must , for death is the reward of sinne , &c. Rom. 6.21 . Where you may see what a comfort , what a credit and glory honest Parents be to their Children : they leaue a good name behinde them , which makes their children bold to speak of them , when others must hang their heads and blush , eyther to mention them themselues , or to heare them spoken of by others . A great motiue to all Parents , euen for this cause , to be carefull of their carriage .

Sect. 3. The true rule of iudging cases , Consultation with God .

FOr the iudgement and resolution of this request , it is said in the 5. vers . Then Moses brought their cause before the Lord . And the Lord spake vnto Moses , saying : The daughters of Zelophehad speake right , &c. Before , you see that the cause was brought before Moses and Eliazer , and all the Princes , such a coniunction there was of the ciuill Magistrates and Ecclesiasticall Ministers together in hearing of causes : which continueth euer since , as appeareth in good records of Antiquitie . But neyther Moses nor Aaron spake till they had receiued resolution from God , and vnderstood his will . In like manner should it be still with all Iudges , first to know and vnderstand , and then to iudge , wherein the Lord still is ayding and directing , although not by speaking , as to Moses , yet by his Spirit of wisedome and vnderstanding , of counsell and knowledge , men vsing the meanes as they ought of learning and prayer ; Be wise ye Kings , Psal. 2.10 and he learned yee that are Iudges of the earth : For Prayer ; if any lacke wisedome , Iames 1.5 . let him aske it of God ( as Salomon did ) which giueth to all men liberally and reprocheth no man , 1 King . 3.6 7. and it shall be giuen him , &c.

Another vse , againe , men may well make here , euen a caueat for Plaintiffes and Defendants , to haue but such causes as if they be brought before GOD , may be approued , as this was of the Daughters of Zelophehad : but alacke , should the most of our suites and controuersies in these dayes , be brought to this touch and tryall , how impious , how hatefull , how vile would they appeare . The all-holy God is offended with our braules : much more with our wicked paines , costs , and charges , to effect the madnesse and malice of our Hell-heated harts , in bringing to passe our diuellish designes , and pestilent plots against our Brethren : that I may say nothing of them that pleade them to the vttermost of their wit and cunning , daubing them ouer with humane Eloquence , and painting them out with filed and flowing words , against their owne consciences , and that knowledge which they haue both in the Lawes of God and man . Is it not a grieuous fault to iustifie a wicked man , or to condemne an Innocent man ; and is it not so in causes ? Doth God pronounce a woe against the one , and is hee not wroth with the other ? Well , for this cause ( if it were nothing else ) there must needes be a generall Iudgement , that those things may be pleaded and iudged before the Lord , which are wrongfully pleaded and adiudged here . Well , God giue eyes and feeling , I say no more .

Sect. 4. The case adiudged , and spiritually applyed .

GOds answere you see now following : first , perticular , in regard of these women , The Daughters of Zelophehad spake right , Verse 7. thou shalt giue them a possession to inherit amongst their Fathers Brethren , and shalt turne the inheritance of their Father vnto them . Then generally , for a Law to others ; Ver. 8. &c. If any man dye and haue no Sonne , then yee shall turne his inheritance vnto his Daughter ; and if hee haue no Daughter , yee shall giue his Inheritance vnto his Brethren ; and if hee haue no Brethren , yee shall giue his Inheritance vnto his Fathers Brethren ; And if his Father haue no Brethren , yee shall giue his Inheritance vnto his next Kinsman of his Family , and hee shall possesse it : and this shall be vnto the Children of Israel a Law of Iudgement , ( or an Ordinance to Iudge by ) as the Lord hath commanded MOSES . In which gracious Answere these things may serue for our vse .

First , we may note , that God reiected not these women from hauing a place in his earthly Canaan , because so earnestly they sought and desired it : and thereby wee may gather comfort assured and infallible , that out of his Heauenly Canaan hee neuer reiecteth any that are desirous to haue a place in it : for Hee that commeth to me ( saith hee ) I cast not away . God would not the death of a sinner , Ezech. 18.23.32 . Esa. 55.6.7 . 1 Tit. 2.1.1 but rather that hee would turne from his sinne , and be saued . God would haue all men to be saued , and to come to the knowledge of his truth , And in this , God is no excepter of persons , Act. 10.34.35 . but in euery Nation , hee that feareth him , and worketh righteously , is accepted of him . There is neither Iew nor Grecian , bond nor free , male nor female in this , but wee are all one in Christ Iesus . Exclude not then your selues out of Canaan , and the Lord of mercy and goodnesse will not exclude you .

Againe , wee may note how harsh this disinheriting of Daughters is , because wee desire to continue the name : If God be pleased to continue the Land or Inheritance in our name , blessed be his will ; if hee be against it , and to that end giue no Sonne but Daughters , wee fight against one that is too strong for vs , in seeking by-wayes contrary to his rule , and how can it please him ? God raiseth vp houses and putteth downe at his pleasure ; for the Earth is his , and all that is in it : with his owne to doe his will who will controule and checke him ? Now if he doe this by a woman , why may hee not ? May hee raise a name by women inheritors , and may hee not change the name againe when hee seeth good , by giuing a daughter and no Sonne ? Let vs often thinke of the Psalme , in a religious seeling , and humbly desire to receiue instruction from the Lord , They thinke their houses and their habitations shall continue for euer , euen from generation to generation , and call their lands by their names : but man shall not continue in honour , hee is like the beasts that dye . This their way vttereth their foolishnesse , yet their posteritie delight in their talke , &c.

Here wee may note how grossely and grieuously they erre , that condemne the gouernment of Women , when Crowne and Kingdomes , by lawfull descent , in the all-guiding prouidence of God , fall vnto them : for , be they not within this Law of God , that he saith should be a Law of Iudgement , that is , a Law to iudge by of this matter for euer ; If a man haue no Sonne , his Inheritance shall descend vnto his Daughter ?

CHAP. II. Moses is fore-warned to die , and how God fore-warnes vs .
Sect. 1.

THE second part of this Chapter now followeth in the 12. Verse , to wit , the shewing of the Land of Promise to Moses , and the telling him of his death , in these words : Againe , the Lord said vnto Moses , goe vp into this Mount of Abarim , and behold the Land which I haue giuen to the Children of Israel . And when thou hast seene it , thou shalt be gathered vnto thy people , as Aaron thy Brother was gathered , &c. These points that are naturall from this place will come againe to be spoken of in the last Chapter of Deutronomie , to which I referre you . Let vs therefore I pray you , euen seriously and zealously pitch our mindes vpon these points : First , 1 Note . that Moses is not here taken away sodainely , but is premonished before that he must away , and a time giuen him to prepare himselfe for it : a great and sweet mercy of God to his Children . Wherefore Dauid prayeth heartily , Lord , Psal. 90.12 let mee know my end , and the measure of my dayes : Let me know how long I haue to liue . And againe in another Psalme , Teach mee to number my dayes that I may apply my heart vnto Wisedome . The Lord doth not this by expresse words , as here to Moses : but first , by increasing weaknesse and infirmities vpon vs : secondly , by many yeeres : thirdly , by Examples of others daily before our eyes : and fourthly , many times by a secret instinct in our hearts , with arguments and circumstances fitting to confirme vnto vs , that wee must dye : so that if wee be vnprepared it is our fault that wee carry no better an eye to the Lords dealings with vs , no better a watch ouer our selues for state of body and minde , nor make better vse and application of things , as that often repeated counsell in Scriptures willeth vs , Mat. 26.41 1 Pet. 4.7 . saying , Watch , watch , for you know not at what houre , the Bridegroome will come , &c. Sweet is the Lord , and most gracious is his course . Let vs not be wanting in ours , and all shall be well : the time neuer sodaine , the thing neuer fearefull , but as welcome as quiet sleepe to a wearied , and ouer-wearied body . A sodaine death to any one prepared , is no hurt : for the word of God is firme and immutable : Iohn 3.15.1 18.36 . Iohn 10.29 . Rom. 8.1 . hee that beleeueth shall be saued : No man taketh my Sheepe out of my hands : There is no condemnation to them that are in Christ Iesus , which walke not after the flesh but after the Spirit . Ver. 35. Againe , Who shall separate vs from the loue of Christ , shall tribulation , or anguish , or persecution , or famine , or nakednesse , or perils , or sword . No , no , Ver. 38. for I am perswaded that neyther death , nor life , ( no not sodaine death ) nor Angels , nor Principalities , nor Powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord . Now if none of these , certainly not sodaine death as I said before , and therefore well saith the Booke of Wisedome , concerning the godly , that though he be preuented by death , yet shall hee be in rest : hee was taken away least wickednesse should alter his vnderstanding , or deceit beguile his minde : though he was soone dead , yet fulfilled hee much time , Esa. 57.1.2 2 Chron. 34.28 . for his soule pleased God , therefore hasted hee to take him away from wickednesse , &c.

It is said that S. Iohn dyed of an Apoplexie , and Policarpus wished hee might doe the like , yet a a Why we are to pray against sodain death . wee vsually pray against sodaine death , first , in regard of the rash iudgement of the world : secondly , many mens negligence in preparing themselues for all houres ; the want of which hath made the godly sometimes timerous , as wee see in Dauid , Psal. 39.15 . thirdly , as their soules are not alwayes set in order , so neyther their houses , as in Ezekias , 2 Kings 20.1 . But I say againe , to one that hath laid his ground-worke well , it is no hurt blessed be God : and for the iudgement of men in taking Gods office vpon them in iudging weakly or wickedly of their Brethren , Mat. 7.1.2 . it is too rash vsually both in this and other things . The life before , and the profession and confession of a true Faith , ought to giue all men satisfaction ; if not , let them remember that saying well , Rom. 14.4 . Who art thou that iudgest another mans Seruant ? hee standeth or falleth to his owne Master and Lord . To the b b The fearfull estate of the wicked , by sodain death . wicked indeede that haue wallowed in sinne without feeling , sodaine death is fearefull , eyther in warre when the bullet taketh him , or at Sea when hee is drowned , or any other way whatsoeuer : when Ammon is nailed to the wall by his Brother Absolon , 2 Sam. 13.28.29 . when Pharaoh and his Companie be sodainly drowned in the Seas , Ezod . 14.27.28 . Corah , Dathan , and Abiram sodainely swallowed vp of the earth , Numb. 16.32 . When Zimry and Cosbee , the Israelitish and Moabitish wantons be sodainely destroyed by Phineas Speare , or Gods plagues , in their filth or after , Numb. 25.4.8 . The old c c Gen 7.21 . Worldlings , and d d Gen. 19.24 . Sodomites sodainely consumed by fire or water ; e e Dan. 4.30 Baltazar , f f 2 Mach. 9 5.6.7 . Antiochus , g g Act. 12.23 . Herod , the rich h h Luke 12. Churle , with others , sodainely swept away like dung from the face of the earth , with the besome of Gods wrath , and strucke with Gods reuenging hand in the midst of their drunkennesse , crueltie , pride , couetousnesse , and such sins , their case is fearefull .

Sect. 2. That all must die .

BVt though Moses be not sodainely taken away , yet away hee goeth : it is very true , and so must all flesh , therefore let vs reckon of it , The reward of sinne is death , Rom. 6.21 . And since all flesh is sinfull , to all is appointed once to die , Heb. 9.27 . hodie an cras , &c. whether it be to day or to morrow , it must be , it will be , a debt it is , and must be paid , saith S. Augustine ; Hodie mihi , cras tibi ; I to day , you to morrow , till wee be all gone : nothing more vncertaine then the time , nothing more certaine then the thing . They that liued so many hundred yeeres , as Adam , Methusalem , Noah , Sem , and the other Patriarkes , of euery one it is said Et mortuus est , and hee dyed , the longest time had an end : and at the last death knocked for him , hee must away . And as no time so no vertue can auoid death , but euen Moses himselfe , as worthy a man as the earth hath carried , as the Word testifies of him , Iosh. 1.2.13 . Heb. 3.2.5 . yet this Moses must die .

But if a man maruell at this , why such men should dye , Rom. 5.12 . since sinne which is the cause of death , is pardoned & forgiuen them , through faith in Christ : let him know that this is done for two causes .

First , for those reliques of sinne and corruption which hang vpon , and by death must be purged and taken cleane away , God then perfecting that sanctification which was begun before . Secondly , that wee might be made conformable to our Head Christ Iesus , who as hee by death ouer-came death , and rose from death to life , so must wee by him ; both which ends yeeld vs great comfort , because they shew that death is not laid vpon the elect as a punishment , but as a mercy vouchsafed by a sweet father for the ends named .

Sect. 3. God prepares his children to dye , as hee did Moses , by shewing them Canaan .

BVt before hee dye , and passe this way of all flesh , God will haue him goe into the Mountaine , and see the Land of Promise , this was done in sweet goodnesse , that with more ready will hee might make an end . And assuredly thus dealeth God with his louing children at their latter ends , Obser . euen giue them a glympse , a sight and taste of the true Land of Promise , that heauenly Canaan : which hee hath prepared for them after death . But as Moses to see this pleasant sight , must ascend vp into the Mountaine ; so must wee raise vp , and lift vp our hearts , our soules , our thoughts , and the eyes of our mindes , as it were aloft to an high Mountaine , that so wee may see what will make vs most willing to depart , that our ioy may be full and endlesse , as in Peter . Mat. 17.14

That Moses entered not into Canaan , but onely saw it , it had two ends : first , the punishment of his Incredulitie , when hee strucke the Rocke spoken of here in the 14. Verse of this Chapter : and secondly , for mysterie , Numb. 20.12 . Vt significet nos per Legem , cuius Minister , &c. that it might signifie that by the Law , whereof Moses was Minister , wee may see as it were afarre off eternall life and saluation , but neuer enter into it that way , because through corruption of our natures , wee are not able to performe it , which being not performed , Gal. 3.10 . Iames 2.10 . Mat. 5.19 . shutteth vs out , and subiecteth vs to a curse .

Sect. 4. Moses obedience to Gods summons , a patterne to vs .

THat Moses went vp into the Mountaine to dye , Deut. 34.1 . is an example before our eyes of most singular obedience , for hee grudged not , hee grieued not , he shrunke not backe , but yeelded to Gods blessed pleasure , and was most willing and ready to dye . O that wee may finde grace and mercy with God , so to doe when time commeth , saying with tongue , and saying with heart , behold here am I thy seruant , be it vnto mee as thou my blessed God wi lt: Is my time come ? and must I away ? Lord then I come , and desire to be loosed , and to be with thee . Againe , that Moses endured so patiently the deniall of him to enter into the Land , which no doubt hee much desired , let it euer teach vs and strengthen vs to doe the like when God denieth vs our desires : for assuredly God will doe better for vs , as here he did for Moses , if wee rest on his good pleasure . It is a true saying , it is a good saying , let it neuer goe out of our mindes ; Semper Deus suos e●audit , &c. God alwayes heareth his Children , if not vnto their will , yet vnto their saluation and good .

CHAP. III. The nature of death sweetned to the Saints , with fifteene resemblances of death to sleepe .

OBserue it againe carefully , that death is not mentioned vnto Moses in any terrible words , but in sweet wordes , Ver. 13. Ibis ad Patres , Thou shalt goe to thy Fathers , and so still is the death of Beleeuers spoken of in the Scriptures , that we might draw sweet comfort from it , against any feare that fraile flesh may conceiue of death . For there is a death which most men feare , and that is the seperation of body and soule , our naturall death : and there is a death which too few feare , and that is the seperation of the soule from God . Vita corporis anima , vita animae Deus , the life of the body is the soule , and the life of the soule is God : Against this naturall feare oppose this and the like phrases in Scriptures , You goe to your father , Gen. 15.15 therefore feare not . Socrates a Heathen was much comforted at his death , that hee should goe and meete with those learned Poets , Orpheus , Homer , Hesiod , and such like , how much more may wee ioy to meete with God the Father , and God the Sonne , and God the holy Ghost , with Angels , Arch-angels , Patriarkes , Prophets , Apostles , and all the holy company of Heauen ; our fathers , our mothers , our sisters , and brothers , our friends and deare ones , that are gone before vs ? O glorious sight , O inestimable comfort , worthy to make vs cry with the Apostle ; Phil. 1.21 . Iohn 11.11 I desire to be loosed , and to be there : Come Lord Iesus , come quickely . Death is an end of all misery , and the beginning of all blisse , an eternall dwelling with God againe , and an aduantage as the Apostle nameth it , a sweet sleepe , a comfortable rest , Vitae via , the way of life , saith Ambrose : Nomentantum fidelibus , death is onely a bare name and no death indeed to the faithfull , saith Chrisostome : Nemo timet mortem , nisi qui non sperat viuere post mortem ; No man feareth death , but hee that hopeth not to liue after death : the Lord gaue , and the Lord taketh away life as well as goods , and shall not wee say with Iob ? Iob 1.21 . Blessed be the Name of the Lord . If wee hold for tearmes of yeeres , or at the will of the Lord , must not we be content to relinquish it when our tearme is expired . Wee our selues doe looke for it at the hands of our Tenants , and would be much offended if they should be disobedient : shall wee not performe to God what wee looke for at men ? Grudge not at the losse , but be thankfull for the loane : wee are Gods Tenants , and we ought to giue him his owne when it is due to him . Would you keepe a pledge from the true owner , that committed it to you for a time . Our life is Gods pledge , hee hath left it with vs now so long , he euer entended to call for it againe , and will you not restore it gladly and willingly without murmuring and repining ? thinke how you would like that at mans hands to keepe your pledge ? Heathens haue beene strong , and shall Christians be weake ?

The Swan is said to sing most sweetly when shee must die , and shall Gods Children weepe ? Blessed , blessed are the dead that die in the Lord , saith the holy Ghost , Reu. 14.13 . and will we not beleeue him ? O ignaros malorum suorum , &c. O ignorant men of the miseries of this life , that doe not esteeme and prayse death , as the best inuention of nature : yea , let vs say rather it is the great mercy and goodnesse of God towards man : for first , it expelleth calamitie ; secondly , it includeth felicttie ; thirdly , it preuenteth the perils of youth ; fourthly , it finisheth the toyles of age : Omnibus fints , multis remedium , nonnullis votum ; to all an end , to many a remedie , to some a wish ; deseruing better of none then of them to whom hee commeth before hee be called for . As children feare their friends when they are disguised , but when their vizards are plucked off , are glad of them : so of death , Ignorance makes feare , and Knowledge ioy .

Cleambrotus , saith Cicero , after hee had read Platoes Booke of the happy estate of the dead , cast himselfe head-long off from a wall , into the Sea , that hee might come to that happinesse : the same Author speaketh of another Philosopher that so disputed of the contempt of death , that many willingly killed themselues , whereupon Ptolomy the King for bad him any more to speake of that matter in his Schoole : Now alacke , what comparisons be betwixt Philosophicall Comforts and Diuine , out of the Treasure of Gods owne Wisdome , taken from his written Word ? Shall wee then with our light feare that , which they in their darknesse so little regarded ? God forbid . The day of our birth wee neuer feare ; and The day of death ( saith God , that is euer true ) is better then the day that one is borne , Eccles. 7.3 . That resemblance of death to sleepe in Scriptures , 1 Cor. 15.51 . is most fit if you marke it , and full of pleasure : for ,

1 As no man can euer wake , but of necessitie must sometimes sleepe : so no man can euer liue , but must needes haue a time to die .

2 Be a man neuer so strong , sleepe will tame him , and so will death , as it did Goliah , Sampson , Milo , and others .

3 As sleepe maketh vs put off our cloaths and Iewels , and that willingly , that we may take our rest : so dealeth death with vs , it taketh away all our pompe and port , and layeth vs downe in our beds , till the waking time to arise .

4 As sleepe commeth of eating : so came death also to our first Parents by intemperancie in eating the forbidden fruit , Gen. 2.17 .

5 As our dayes doings be our nights troubles , by the working of the phantasie : so are our lifes sinnes our deaths griefes , by the gnawing of the Conscience , as appeareth in Iudas , Antiochus , and Francis Spira .

6 Sleepers haue no stormes , nor dead men know the worlds woes , for Abraham is ignorant of , and Israel knowes not the Iewes woes , the first things being past &c. Reu. 21.4 .

7 Some fall sodainely or quickely into sleepe , and some are long , according to the moistnesse or drynesse of their braines : euen so , some dye sooner as young Iosias , and some later , as olde Methusalem , according to the temper of their radicall moysture , as it pleaseth God .

8 Some sleepe in their owne houses , and some in other mens , as did Sisera in Iaels , some in the fields , some at Sea , some here , some there , in sundry places : so doe wee dye , some at home , and some abroad ; some by land , and some by Sea as God appointeth .

9 No man can tell the very time that hee falleth asleepe , but onely feeleth it comming , and his body disposed to it : so no man can tell the very moment of his death , but onely feeleth his body faint , and his spirits drawing to an end .

10 Suauius dormiunt qui relinquunt , &c. They sleepe much better ( saith one ) that leaue all their cares in their shooes which they put off , and goe to rest with a quiet minde : euen so doe they dye better , that haue disposed of all their worldly matters , by Will or otherwise ; whereby they are not troubled or distracted by them .

11 They sleepe well againe , that haue laboured , and taken paines all the day time : and so they die well , that in their vocation haue not beene idle , but imployed both body and minde to doe good .

Ester 6.1 . 12 As Assuerus when he could not sleepe , called for the Chronicles of his kingdome , to be read vnto him : so assuredly , whilst wee wake in this world , and the sleepe of death commeth not vpon vs , it shall be a most profitable thing to reade , or cause to be read vnto vs , the Chronicle of GOD , the sacred and holy Scriptures , the treasures of all Comfort and good instructions .

13 When the body sleepeth the soule sleepeth not : no more dyeth the soule when the body dyeth .

14 No man goeth to bed to sleepe but with a certaine hope and purpose to wake and rise againe : so must wee dye in assurance of that great and generall Resurrection .

15 And as our voyce and calling vpon men awake them : so shall that sounding Trumpet doe in that day . Our Bed ( saith another ) is the Image of our Graue ; the cloaths that couer vs , of the dust and earth cast vpon vs ; the little Flea that biteth , of the Wormes that shall consume vs ; the Cocke that croweth , of the last Trumpet : and as ( saith hee ) I rise vp lustily , when sluggish sleepe is past , so hope I to rise vp ioyfully to Iudgement at the last : How fitly then Death and Sleepe be resembled together , you see .

CHAP. IIII. Considerations to moue vs to embrace death as willingly as we goe to sleepe in our beds naturally .

BVT you may happily wish to know what may make you dye willingly and gladly when Gods time commeth , flesh being fraile , and an enemy still to the Spirit , till God subdue it : your desire herein is good , and hearken a little to these things : if death be a sleepe as you heare the Scriptures still call it for our Comfort , then looke what maketh men goe to sleepe gladly without any feare , and the same shall helpe vs greatly to dye contentedly and chearefully : the first thing is wearinesse or paine of body , for in this case you know how willingly wee goe to rest , and how heartily wee wish wee were asleepe ; for the sleepe of him that trauelleth is sweet , Eccles. 5.11 . Apply it to death , if you eyther be weary of the toyles and troubles of this wretched life , of the dishonest courses that are in it , and of the infinite trickes , sinfull and vile , before God and good men : or if you be in any paine of the whole , or any part of the body , not to be eased and helped by the Art of man : how in such a case is death welcome , and of right so should be , much more then sleepe ? For first , sleepe easeth but for a time , but death for euer , both these causes : secondly , sleepe taketh not away the Maladie , but the feeling ; Death taketh both away , and as I say , for euer . The diseases of the body ? how many ? how strange ? how fearefull ? who can number them ; when daily happen new , that the Physitian knoweth not ? sweet Death is a Supersedeas for all , curing what we haue , and preuenting what we might haue , should God so be pleased to lay them vpon vs . Thinke therefore seriously of this one meanes , to make death welcome , and assuredly you shall be the better .

Sect. 3. The second Consideration .

A Second thing that maketh vs willing to to goe to our naturall sleepe , is griefe and anguish of minde , sorrow and woe of hart , and will not this also make vs dye willingly ? Surely so much more then the former , by how much griefe of minde exceedeth any griefe of body . The crosses by Foes , the crosses by Friends , the disobedience of Children , the vnfaithfulnesse of Seruants ; publike woes ; and priuate wrongs , in goods , in name , and many other wayes , they are more bitter then Gall and Wormewood , more burning and biting then tongue can expresse : now scalding , now cooling , the oppressed heart groaning and sighing , panting and p●neing away in the view and sight of all beholders ; the number is so great that no man can comprehend them : euery day begetting new griefes of minde , as well as new paines and diseases of body . Thinke with your selues , whether euer you escaped day in your life without some discontent , greater or lesser , that according to his measure hath not bit you , and grieued you . It is Vallis Lachrimarum , the Vale of misery that we liue in : and from one misery or other we shall neuer be free while wee liue in it .

S. Augustine said vpon some feeling , Diu viuere est diu torqueri , Long to liue , is long to be vexed and tormented . The holy Prophet Elias went a dayes iourney in the Wildernesse , and sate downe vnder a Iuniper tree , desiring that hee might dye , and saying , It is enough , 1 King . 19.4 . O Lord , take my Soule , for I am no better then my Fathers . See how griefe of minde made this holy man willing to dye , and most welcome should that good will of God haue beene to him , if so it had pleased the giuer and taker away of life to doe with him : adde vnto these words the like words of Tobiah , Deale with me O Lord , as seemeth best vnto thee , and command my spirit to be taken from mee , that I may be dissolued and become earth : for it is better for mee to die then to liue , because I haue heard false reproches , and am sorrowfull ; command therefore that I may be dissolued out of this distresse , and goe into the euerlasting place , turne not away thy face from mee . See the effect of sorrow and griefe of minde in this good man : againe , it maketh him most willing and desirous to dye .

It is written of Babylis , Bishop of Antioch , slaine by Decius that persecuting Emperour , that going to his death , he said the words in the Psalme ; Returne vnto thy rest , O my Soule , for the Lord hath beene beneficiall vnto thee : ( an excellent place for such a time : ) as if he should haue said , Now my griefes farewell , and all my woes and wrongs in this wicked world ; and now my Soule be chearefull and glad , for now commeth thy rest , thy sure rest , thy sweet rest , thy neuer failing rest , but eternall , for euer : therefore returne vnto it , O weary soule , and giue thankes and praise to God , for hee hath beene beneficiall vnto thee in this most gracious change and happy release . Conclude with the words of wise Sirach , and remember them often : O Death , how bitter is the remembrance of thee to a man that liueth at rest , in his possessions , vnto the man that hath nothing to vexe him , and that hath prosperitie in all things ? &c. But againe , O Death , how acceptable is thy iudgement vnto the needfull ! and vnto him whose strength faileth , and that it now in the last age , and is vexed with all things , &c. Feare not the Iudgement of death : remember them that haue beene before thee , and that come after thee : it is the ordinance of the Lord ouer all flesh , and why wouldest thou be against the pleasure of the most Highest ? whether it be tenne , or an hundred , or a thousand yeeres , there is no defence for life against the graue .

Sect. 3. The third consideration .

A Third reason that maketh a man willing to sleepe naturally , is the good that commeth both to body and minde by such sleepe : it cheareth and refresheth , gladdeth and comforteth both , let the same reason also make thee willing to dye ; for Death will minister much more comfort , chearing and refreshing , and that for euer , as shall be said . The Brazen Serpent cured the beholders , and had no sting : so doth death , and hath no sting neyther . That it cureth and helpeth all euils , you know , because it is Finis omnium malorum , the end of all euils : and it hath no sting , as you are taught when you reade those words ; O Death , where is thy sting ? O Graue , where is thy victories ? 1 Cor. 15.55.56.57 . the sting of death is sinne , and the strength of sinne is the Law : But thankes be vnto God , which hath given vs victory through our Lord Iesus Christ . Mors Christs , mors mortis meae , The death of Christ is the death of my death , Osee 13.14 . saith Bernard . O Death ! I will be thy Death , saith hee by the Prophet . And Hierome vpon it ; Illius morte tu mortuaes , &c. By his death thou art dead , by his death wee liue , thou hast deuoured , and art deuoured thy selfe , oh Death . Death maketh dust returne to the earth as it was , and the Spirit to returne to God that gaue it , saith the word of God , and shall not wee be glad of this ! Shall it grieue vs to returne to God ? to haue the Spirit goe from whence it came ? to walke with God ? to enter into life ? to goe to the Marriage of the Lambe ? Is the brute Oxe grieued to be vnyoaked ? Were Abraham , Isacc , and Iacob ; holy men , or holy women , euer vnwilling ? Wherefore if men desire naturall sleepe , in regard of the good that commeth by it , so doe you death : and cherefully from your heart say with olde Simeon ; Lord , now lettest thou thy Seruant depart in peace , according to thy Word , &c. Luke 2.29 .

Sect. 4. The fourth Consideration .

A Fourth cause making men willing , without feare , to sleepe naturally , is that assured hope which they haue to awake and arise againe : and shall not you arise from the sleepe of death ? why then should we shrinke more at the one then at the other ? wee shall rise againe , for Christ our Head is risen , and the Members must follow : If the dead be not raised , then is Christ not risen , &c. as you read in that singular Chapter , 1 Cor. 15.20 . The Sunne riseth and setteth againe , the Moone waineth & groweth againe . Of the ashes of the olde Phoenix commeth another : the leafe falleth , and the sappe descendeth , yet both sappe and leafe returne againe . Sarahs wombe , though dead , yet beareth a Sonne , when the Lord will : so shall the resurrection be of dead bodies . The hand of the Lord was vpon mee , Ezech. 37.1 . ( saith the Prophet ) and carried mee out in the Spirit of the Lord , and set mee downe in the midst of the field , which was full of bones . And hee led me round about by them , and behold , there were very many in the open field , and loe , they were very dry . And hee said vnto mee , Sonne of man , can these bones liue ? And I answered , O Lord God , thou knowest . Againe , hee said vnto mee , Prophesie vpon these bones , and say vnto them , O yee dry bones , heare the word of the Lord . Thus saith the Lord God vnto these bones , behold , I will cause breath to enter into you , and yee shall liue . And I will lay sinewes vpon you , and make flesh grown vpon you , and couer you with skinne , and put breath into you , that yee may liue , and ye shall know that I am the Lord . So I prophesied , as I was commanded , and as I prophesied there was a noyse , and behold there was a shaking , and the bones came together , bone to his bone . And when I beheld , loe , the sinewes , and the flehsh grew vpon them , and aboue the skinne couered them , but there was no breath in them . Then said hee vnto mee , Prophesie vnto the wind : prophesie sonne of man , and say to the winde , Thus saith the Lord God , Come from the foure windes , O breath , and breathe vpon these slaine , that they may liue . So I prophesied as hee had commanded mee : and the breath came into them , and they liued , and stood vp vpon their feet , and exceeding great armie .

Such another excellent place is that in the Apocalypse , Reue. 20.11 And I saw a great white throne , and one that sate on it , from whose face fled away both the earth , and the heauen , and their place was no more found , And I saw the dead , both great and small stand before God : and the Bookes were opened , and another booke was opened , which is the Booke of life , and the dead were iudged of those things , which were written in the Bookes , according to their workes . And the Sea gaue vp her dead , which were in her , and Death and Hell deliuered vp the dead which were in them : and they were iudged euery man according to their workes .

Thus you see , that as from our naturall sleepe , so from death , wee shall awake againe , and therefore no cause to feare the one more then the other , Resurrectio mortuorum , spes Christianorum , The Resurrection of the dead , is the hope of the Christians Faith . So Tertullian , meaning their ioyfull hope , that wipeth away all teares and vnwillingnesse to dye . Credo Resurrectionem carnis , I beleeue the resurrection of the body , and life euerlasting : Therefore care away ; Though I dye yet I dye not , but onely sleepe in my Graue , as in my Chamber , till my GOD send his Angels to awake me with his Trumpet , that I may enter into ioy that neuer shall haue an end ; till which time I rest free from all sorrow and paine , not troubled with any of the worlds woes , but as a man in his bed fast asleepe , most free from all offences and vexations . Yea , euen the selfe same body shall arise , to our vnspeakable comforts , teach the Scriptures , Iob 19.25 . Iohn 5.29 . 1 Cor. 15.42.43 . and many other places , euen as Christs body arose the same that it was before , the same eyes , mouth , feet , hands , Luk. 34.32 &c. Dixerunt , tactis corpreibus , &c. They said , ( saith Tertullian of ancient Christians , ) touching , or laying their hands vpon the bodies , wee beleeue the resurrection of this body , this body that I touch and lay my hands vpon , for the goodnesse of God will giue glory to that body that hath giuen glory to him , the selfe-same eye , the selfe-same mouth , the selfe-same care , feet , hands , &c. What an encouragement is this to doe well , if you marke it ? and what an argument to make vs willing to dye , being assured of this as we are ?

Sect. 5. The last Consideration . The bodyes freedome , and the soules Glorification .

THE fift and last cause that maketh vs willing to goe to our naturall rest , without feare , muttering , or any discontent , is the chearefulnesse and liuelinesse of body and minde , that vseth to follow after sleepe , both to body and minde , being refreshed thereby so greatly , let the same cause make vs willing to dye , for there is no comparison betweene the comfort and refreshing that naturall sleepe worketh , and that which followeth after death , when Christ shall change our vile bodie , that it may be fashioned like vnto his glorious body , according to the working whereby hee is able and subdue all things vnto himselfe , when this corruptible hath put on incorruption , and this mortall hath put on immortalitie . If that small glimpse which the Disciples saw made them wish for three Tabernacles , and an eternall being there , Mat. 17.4 . O how shall the whole glory of heauen and heauens blisse rauish vs , and make vs glad , that wee haue attained to it ! O no such refreshing can come from our earthly beds and naturall sleepe here . Wherefore with ioy let vs welcome the houre of death , and blesse God for it tenne thousand times , following the foot-steps of worthy Fathers and Saints in the Church , whose feeling of this point God hath directed them to leaue behinde them in their writings , O tu vita , quam praeparauit Deus ijs , qui diligunt eum : vita vitalis , vita beata , vita secura , vita tranquilla , &c. O thou life ( saith Augustine ) prepared of God , for them that loue him , thou liuing life , thou blessed life , thou secure life , thou quiet life , thou beautifull life , thou life that knowest no death thou life that knowest no sadnesse , thou life without blot , without sorrow , without care , without corruption , without perturbation , without any varietie or change . Would God that laying aside this burthen of my flesh , I might enter into thy ioyes , O quam fortunatus ero si audiuero , &c. O how happy shall I be , if I might heare those sweet Songs of thy Citizens , and those honey sweet verses ; but O more happy if I my selfe may finde grace and fauour to sing a song vnto the Lord Iesus Christ , of the sweet Songs of Sion ! O verè foelices , qui de Pilago , &c. O truely happy they that come out of the Sea of the World , to the Hauen of Heauen , out of Banishment to their owne Country and out of a soule Prison to a glorious Palace ! O Coelestis domus luminosa , ad te suspirat , &c. O Heauenly House , full of glorious light , to thee tendeth my pilgrimage , that he may possesse mee in thee , that made both mee and thee ! Inter Brachia Seruatoris mei & viuere volo , & mori cupio ; In the Armes of my Sauiour I wish to liue , and desire to dye . Many such feeling speeches I could repeate from the auncient militant warriours in this mortalitie , whom we call Fathers , when they went to the Father of Spirits ; shewing how farre they were from any vnwillingnesse to die , which if wee make vse of as wee ought , assuredly they will worke in vs through the blessing of God , the same effect . To shut vp this , the godly cry , come Lord Iesus , come quickely : Now they are in the world , then they shall come to their owne : now they are in the skirmish , then shall they be in their victory : now in the tempestuous Sea , then in the quiet Hauen : now in the heate of the day , then in rest and coole euening : now in place absent from Christ , then with him following wheresoeuer hee goeth . Now their life is hid with Christ , but then shall they appeare with him in glory , and that glory for euer and euer , without change or end . 1 Iohn 4.2 .

Comforts against the feare of Death : by which the Christian Soule may be made willing to her Dissolution . CHAP. V.

THE feare of death is not one of the least temptations to a weake Christian : for , Death is not onely fearefull to a naturall man , whose hope is in this world , being in it owne nature the most terrible of all terribles ; as Heathen men haue tearmed it : for which cause wicked men are agast at the apprehension of it , as appeares in the example of Baltazar , of Hamon , and others being as vnwilling to dye as the Beare vnto the Stake , and the Swine vnto the Shambles : but euen the godly themselues haue some combats and conflicts in this kinde , as had our Sauiour Christ himselfe , Ezekias , and Dauid , &c. by reason that Nature abhorres her owne abolishion , and feares the dissolution of the soule and body , which are naturally as vnwilling to be seuered and sundered as two friends , that haue beene borne , and bred , and brought vp together , are loath to depart , and to take their long leaue eyther of other : therefore to make that easie and facile vnto thee , which of it selfe is harsh and difficult , that thou maist submit thy selfe willingly to that which all flesh haue vndergone and must vndergoe of necessitie . Arme Grace against Nature , and the Spirit against the Flesh , with these comfortable considerations .

1 God cals for they soule . 1 Consider that by corporall death , God onely cals againe for that soule which at the first hee created and infused into the body , to informe and animate it , and that this Soule of thine flits not out of her terrestriall tabernacle by chance or hap-hazard , or casualtie , or fortune , or by the Climactericall yeere , the reuolution of seauens and nines , or by the position of the Heauens ▪ or course of the Starres , or by thy disease , or sicknesse , occasioned by bad dyet , superfluities of meates or drinkes , ouer-great heates or taking of cold , or the like accidents , which are but meere instruments of thy mortalitie ; but looke at the superiour Agent , GOD himselfe , who hath now determined and disposed thy death : Hab. 9.27 . who hath numbred thy dayes and appointed thy limits : who turnes thy dust into his dust , Gen. 3.19 . thou being a Sonne of Adam , and cals for thy Spirit to returne to him that gaue it , Psal. 90.3 . Eccles. 12.7 . And therefore seeing it is the Lord that cals , be thou as willing to sleepe with thy Fathers , as Samuel was to awake out of his naturall sleepe at Gods call , 1 Sam. 3.10 . Thinke that thy Soule is giuen vnto thee as a precious pledge to be safely kept , and therefore grudge not to returne thy holy pawne to God the chiefe owner , when hee requires it , but commit it to him , as into the hands of a faithfull Creator and louing Redeemer . Why should the Tenant at will , stand out with his Land-lord for an old rotten Cottage , when he would remoue him to a better Mansion ? why should the Souldier be refractorie to leaue his station and place , to be otherwaies disposed of by his Generall and Commander ? Now thou art here but a Tenant at will , thou hast no fee-simple of thy life : thou art a war-faring Souldier , professed in Baptisme , therefore like the Centurions Souldiers , be willing to goe when thy Captaine bids thee goe , Mat. 8.9 .

2 Let this comfort thee , that thy sinnes , 2 The sting of death is taken away . the cause of thy death , is taken away by the Messias , Christ ; in whom thou beleeuest , by whom thy sinnes being pardoned , thou art blessed , Psal. 32.1 . his death being the death of Sin , and the conquest of Hell , Hos. 13. 1 Cor. 15. And therefore comfort thy selfe with Dauids holy Meditations , encouraging thy soule to returne vnto her rest , because the Lord hath beene bountifull vnto thee , since he hath deliuered thy Soule from death ( euen the second death ) thine eyes from teares , and thy feete from falling : and since thou shalt walke before the Lord , euen with the foure and twentie Elders , in long white roabes , in the Land of the liuing , Psal. 116.7.8.9 . For all thy bitter griefe in corporall death , ( which yet is sweetened to the Elect ) the Lord will deliuer thy soule from the pit of corruption : for hee hath cast all thy sinnes behinde his backe , as hee did Ezekiahs , Esay 38.17 . And therefore as there is no danger in handling an Adder or Viper , or any other Serpent , when her sting is taken away , so there is no perill in Death , since Sinne , which is the sting of Death , is to thee , not imputed , but in the mercies of God , pardoned , and in the merits of Christ couered . 1 Cor. 15. Rom. 8.1 .

3 Ionas 4.2 . Exod. 34. God is present at thy death . 3 Remember , that God is the same God vnto thee in thy death , that hee was in life ; good , gracious , propitious , mercifull , and mindefull of thee in thy last and greatest exigent . Enoch found it so , who walking with God in his life , was taken away by the same God , in his death , that he was no more seene . Gen. 5.24 . Therefore it was Iobs dying comfort , that his Redeemer liued , whom as hee desired , so hee hoped to see with the eyes of his body , as he had beheld him , with the rest of the Patriarkes , with the eyes of Faith , Iob 19.25 . This consideration made him confident in the midst of his combats , that though the Lord should kill him , yet hee would trust in him , Iob 13. This made prophecying Iacob , ioyfull in his last farewell out of the few and euill expired dayes of his Pilgrimage , in the inioying that Shilo , the blessed Messias , and his saluation , which so long hee had waited for , Gen. 49.18.33 . This made old Simeon so comfortably caroll out ▪ his Swan-like song a little before his death : euery particular of which dittie expresseth his delight to dye , and his desire to depart , when hee had the worlds Sauiour in his armes , and his Spirit in his heart , Luke 2.25.26.27 28.29 . And sure if thou haue the same grace , and feele God in so many particulars now gracious vnto thee in thy life , as did Enoch , Iob , Iacob , and Simeon ; thou oughtest vpon the same grounds , to settle thy heart in the sweet assurance of Gods speciall presence in thy last dissolution , that hee will make thy bed in thy sickenesse , and send thee that very Comforter , his owne Spirit , which according to his promise he sent his Disciples , euen when all externall comforts faile ; if thou now worship him in spirit and in truth , Iohn 4.24 . For Salomon the wisest of men , from the wisdome of God , taught , what Dauid his Father blessedly felt , 1 Kings ch. 1. v. 48. ch. 2. v. 1.2.3 . v. 10.11 . that the righteous hath hope in death : Pro. 14.32 euen then when the wicked is cast off by reason of his malice , as was Antiochus Epiphanes , Herod , and others . And therefore you of the Israel of God , you the Seede of Abraham , the friends of God , feare not , for the Lord is with his Seruants , with those whom hee hath chosen , and he will be with you , and not cast you away ; but will strengthen , help , and sustaine you : yea againe I say , Feare not thou worme Iacob , and yee men of Israel , I will helpe thee saith the Lord , and thy Redeemer , the holy One of Israel , Esay 41. v. 8.9.10 . & v. 14. If the Lord be thy friend ( as hee was a friend to Abraham , to Lazarus , Iames 2.23 and to his Disciples , and is still to all that seeke him and his grace , ) the sure hee will play a sure friends part , hee will sticke fast to thee in thy last conflict , in this thy warrefare , remembring thee euen in death , as hee did his friend Lazarus , Iohn 11.11 . Therefore apply Dauids meditation , as balme to thine owne sore , in thy feares : and say to thy soule , Why art thou sad oh my Soule ? and why art thou so disquieted within mee ? still trust in God , and giue him thankes for the comfortable helpe of his presence . Though I walke through the shadow of death , yet will I feare none euill , for thou art with mee , thy Rod and thy Staffe shall comfort mee , Psal. 23.4 . God is my God , euen the God if whom commeth my saluation . God is the Lord , by whom I escape death : by whom indeede death is no death . Psal. 68.20 .

4 Remember what death is properly to the godly : not a dying , but a departing : 4 Death is no death to the godly . Luke 2.29 . not an abolishion , but a dissolution : Phil. 1. a loosing out of Prison , a Goale-deliuery to the soule ; not a curse , but a blessing ; a freedome and a libertie out of captiuitie ; not pernitious , but precious in the sight of God is the death of his Saints , Psal. 116. A walking with God . Gen. 5. A going to our Fathers in peace . A gathering to our people , and A yeeldding of the spirit , Gen. 25.8 . Gen. 49.33 . A sweet sleepe , Deut. 31. A rest of our flesh in hope , Psal. 116. & 116. A resting from our labours , Reu. 14. with diuers such Epithites that the Scripture giues , speaking of the death of Abraham , Iacob , Moses , Dauid , Iosias , &c. and the rest of the Saints of God . Oh then , why shouldest thou feare thy freedome ? Doth any Iewish , Turkish , Romish , or Athenian Bond-man , take it ill to be infranchized ? Doth any Apprentise distaste to be made a Free-man ? Is any Prisoner daunted with the newes of his deliuery out of colde Irons ? Is any Captiue discomforted when hee perceiues the meanes of his ransome ? oh then why shouldest thou be daunted with that messenger that is sent from the King of heauen , to deliuer thee from all the maladies and miseries of this life ? from all the distresses , crosses , and cares that are incident to this mortalitie , in bonds , sickenesse , diseases , paines of body , burthen of minde , incurable sores , with an hundred such like afflictions , which make life to be loathedly vnpleasant and vnprofitable besides ? Vita vix vitalis . Is any man afraid of his bed ? is not rest comfortable to a iournying foot-man ; to a trauelling pilgrime , or a drudging labourer ? Oh how glad is hee to repose his wearyed limbes in his wished couch ! Oh how acceptable is sleepe to refocillaite and recouer the ouer spent spirits , and to reuiue the decayed powers ! Now thy death is but a sleepe , as the Word testifies : there being such a proportion betwixt death and sleepe , that the Heathen could tearme sleepe the Image of Death , Semnus Imago mortis . Frater mortis . Homer . and the elder Brother of Death : and our graues are our beds , in which our bodies resting and sleeping , the holy Ghost ; whose liuing Temples they were , watching ouer them when they are dead , shall rouze them vp at the last day in beautie , glory , and splendor , like the Sunne ; refreshed , like a Gyant ready to runne his Race .

5 Further , ( to inlarge and diffuse this meditation a little further ) doth any man dislike to accept of these opportunities , 5 Wee shall know and inioy our friends in glory . where hee shall not onely see and visite , but inioy the company and conference of his friends ; his longed for , his louing and beloued absent friends ? their sight is gracious , the communion and conuersation with them is more gracious : now by death we come to enioy a a Gen. 11.15 and to ioy in the presence of our friends , who haue broke the Ice 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 was Bishop : this the Lord promised , as a speciall mercy to good Iosias , that before hee would 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 fauour of God to thine owne particulars , for the strengthening of thy faith , as also inlarge it , by the meditation of these euils , which are fore-told in these last times , Mat. 24.4 . v. 24. &c. Luke 21.25 . 1 Tim. 4.1.2 . 2 Pet. 2.1.2.3 .

8 It secures thee from the fight with Sin , to triumph with God . 8 Remember , this corporall death thou art to vndergoe , puts a period to a most perillous and dangerous fight , with which in this life thou wast continually exercised , in which fight thou diddest often faint , was often foyled , often wounded , more often put to fight , ( euen to flye to Heauen for help , succour , and refuge ) then euer the Israelites were occasioned to flye and cry vnto GOD , Iudg. 3.8 . against the a a Deu. 44.45 Amorites , b b Iudg. 10.10 Amonites , Amalekites , c c Exod. 14 Aegiptians , Philistines , or any of their mortall enemies . Thou canst tell well what these enemies were , the deceitfull World , deluding Flesh , and deceiuing Diuell , 1 Tim. 6.4.18 . Ephe. 6.12 . 1 Pet. 5.8 . 1 Iohn 2.13 . The lust of the flesh , the lusts of the eyes , and the pride of life , 1 Iohn 1.16 . How oft haue they soiled , how oft haue they foyled thee ? What burnings hast thou had from thine owne boyling concupiscence within , and from Sathans fiery darts without ? What bloody bickerings hast thou had with thine owne rebellious heart ? What ciuill broyles betwixt Grace and Nature , two armed Champions , strugling within thee , like Iacob and Esau in Rebeccahs wombe ? What combats hast thou had with thine owne corruptions , thine owne flesh rising against thee , as Absolon against Dauid ; incouraged and counselled by that Serpentinely politique Achi●●phel , the Diuell , how to dispossesse thee of a better kingdome then any earthly Monarch euer gaue , euen the Kingdome of Heauen ; driuing thee from the Castle of Grace , and preuenting thee from the Throne of Glory ? What troupes of lusts out of thine owne bosome , and breeding , like the blacke guard of Ruffians , and Swash-bucklers , haue ioyned issue with the Flesh against thee , the Diuell being the grand Generall of those slanish and sinfull Legions ? What wounds and wrackes hast thou receiued from Pride , Luxurie , Worldlinesse , Carnalitie , Ambition , Anger , Aemulation , Malice , Couetousnesse , sensuall Delights , carnall Desires , &c. the skars whereof are yet remaining , though their rancour be cured by repentance ? how haue these successiuely , and oft successefully , set vpon thee , one after another , like the Lion after the Beare , and Goliah after the Lion , against Dauid ; oft-times all together ? What oppositions hast thou had with Luxurie , when Couetousnesse hath beene conquered ? how hath Ambition lift vp his head , when Lust hath beene bet downe with the Hammer of Mortification ? If Ambition hath beene quenched , how hath Anger boyled ? how hath Pride puft vp , Wrath inflamed , Enuy gnawed thy distracted and distempered heart ? how haue pestilent Passions ( like Hydra's heads cut off ) risen vp one after another : nay ( like the heads of the Serpent Amphisbena ) one against another , all against thy peace ? Now , when Death comes it is the death of all these thy deadly enemies ; thy rest in the graue is a rest from all these perturbations : the bearers of thy Hearse carry thee ( like the Romane Worthies ) in a triumphant Chariot ; then thou hast the Conquest after these tumultuous and various conflicts : therefore lift vp thy head , and reioyce in thy death-bed , for now thy warre-fare is at an end , and thy reward which thou shalt now possesse amongst the blessed conquering Spirits in glory , shall neuer haue end . Now thy soule like the Aeagle , shall mount aloft , singing vpward with the little Larke , taking the wings of a Doue , it shall flye out of this inclosing house of the body , and be at rest , safe and secure from the snares of the hellish Fowler : free from the snares of the world , neuer to be besmeared nor intangled againe with the lime-twigs of the catching and intrapping flesh . Sugar and sweeten the bitter cup of thy death with this Meditation ; and if thou truely hate sinne , loue the Lord , detest thy corruptions , and sight against thy spirituall temptations : this triple peace which thou shalt enioy ; first , from thine enemies ; secondly , in thy Soule ; thirdly , with thy GOD , the God of peace , amongst the Angels of peace , in the Kingdome of peace , will be thy dying peace .

9 Thou maist inlarge this Meditation , It frees thee from conuersing with the wicked . by pondering the griefes and vexations that thy soule hath beene pinched with here , not onely for thine owne personall sinnes , Originall and Actuall , of Omission and Commission , but for the sinnes of others , of this wicked world in which thou liuest , and of wicked and vngodly men amongst whom thou liuest , which now thou shalt be freed from : for , alas , what man , hath any feare of God , any sparke of Grace , liuing , trading , trafficking amongst vngodly , vngracious , and prophane men , as Noah liued amongst the Worldlings , L●t amongst the Sodomites , Ioseph and Daniel amongst Idolaters , as Esay , Ieremie , and Ezekiel amongst a sinfull , beastly , hard-hearted , and rebellious people : seeing their abhominations , hearing , their fearefull and horrid blasphemies , when like Dogs they set their mouthes to barke against heauen that hurts them not ; like Toades and Serpents spitting daily and deadly poyson , in their deuillish oathes , euen in the very face of God , vpon no occasion , without any temptation , but onely of custome , gracelesnesse , madnesse and malice against the Lord himselfe ; besides other harsh sounds comming from their worldly , luxurious , and carnall hearts , with a thousand such like impieties , and horrid villanies , amongst professed Christians , more enormious then haue beene , or now are , amongst the very Turkes , Iewes , and Pagans , nay , amongst the Beasts themselues : who , I say , hearing and seeing these things , can haue any ioy or comfort in this life , in the few and euill dayes of his Pilgrimage ? Who could be contented to liue in a Pallace in pompe , where hee should euery day heare his deare Parents , his Father and Mother , railed vpon and reuiled ; his Brethren traduced ; his owne Country and country-men vilified ? this were a racke and torture : Oh what ioy haue we then to liue in this worlds Prison , where daily and hourely wee heare God our Father , the Father of Spirits , Iesus Christ , our elder Brother , blasphemed ; his Name abused , his glory eclipsed , and his children calumniated ; our Brethren , Saints by calling , Cittizens of the Celestiall Hierusalem , vsed as the off-scourings of the world ; mocked at by the mocking Michols , and rayled vpon by the Satanicall Shemeis of our age : being meere subiects of sport , ( as CHRIST was to the Iewes , and Sampson to the Philistines , ) to the Diuels Apes , prophane men in their Pest-house-Play-houses , and in their deuillish and drunken merriments , in Tauernes , Ale-houses , Tobacco-shops , and Brothell-houses : who , vnlesse hee haue an heart of flint , hardned like the nether-Milstone , can be freed from remorse , diuision , diuulsion ? who vnlesse a Myrmidon , or hewen out of Caucasus ( as was once fained ) can temper from teares ? who can be otherwayes ( if hee be Gods ) then a mourning Doue , an howling Ostrich , and a solitary Pellican , in this 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 , whose 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 Sodo●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 which 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 wicked . 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 eate 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 world : 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 wondrously 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 whose 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. 16.3 yet how was hee vpbrayded , scandalized and slandered , his Commission from God contradicted ? hee was thought to take too much vpon him , accused as a destroyer , and 41.42 or at least a deluder of the Lords people , concerning the promised Canaan : yet the same Moses had beene worshipped as a God of these ancient Idolaters after his death , if the Diuell could haue had his purpose , in exposing his dead body vnto them , being resisted by the Angell , Iude 1. v. 9. So was Dauid not a little disgraced by the mockings of his wife Michol , 2 Sam. 6.20 . the raylings of Shemei , 2 Sam. 16.5 . the calumnies of his tyrannous enemies , by whom hee was esteemed as a foole , reuiled as a murtherer , verse 6. accounted as an Hypocrite and vile man , ver. 7. yea , euen the drunkards made songs of him in his life time : now Dauid is esteemed as the sweet Singer of Israel , as the man after Gods owne heart , after his death . So , in our times , what broyles and turmoyles had that worthy Caluin , zealous Luther , reuerent Beza , iudicious Zanchy , moderate Melancthon , learned Peter Martyr , Oecolampadius , and others in forraine Countries ; Cranmer , Latimer , Ridley , &c. amongst our selues at home : what filthy blots and aspersions were cast vpon their good names ? how were their doctrine and doings misconceiued ? their liues and learnings questioned and censured ? their workes and writings wrested and misse-interpreted ? all that they said or did , preuerted or corrupted , by the malicious enemies of the truth , both within , and amongst themselues , and abroad amongst the Papists : insomuch that it was one of Melancthons dying Comforts , that by death hee should be freed ( as his words are ) from the barkings and bitings of some dogs , in the forme of Diuines : which was the measure that the rest found , ( as indeede in the whole course of Scriptures , the greatest enemies that euer the Church and zealous Teachers in the Church had , were of their owne rancke and profession , false Priests , false Prophets , Scribes and Pharisies , and false Apostles , ) in which respect as the same Melancthon once hoped ▪ and in a manner prophesied , that the after-Ages would iudge more candidly and sincerely of him and his Workes after his death : euen so hee , and others , now finde it : for , ( notwithstanding the Blasphemies which Romish Rabshakeh's , Feuerdentius , Cochleus , Bolserus , and others , belch out against these Germaine and Belgicke Lights , and the rest of the Host of God , whose tongues are no slanders ) how hath the Lord honoured & famoused those worthy labourers in his Vine-yard , euen in their good names , since their dissolution ? all of them being accounted pillers ( notwithstanding the detraction of these Romish Caterpillers ) in the house God : all of them in their zealous and learned Labours , ( like Oecolampadius , as his name imports ) shining as precious Lights in the Church , which neuer shall be wholy obscured til he that is the light of the world come againe to Iudgement . This wee daily see verified , that ( to the comfort of the suruiuing ) though zealous Pastors , men of exquisite parts and paines , haue beene in the day of their Ministrie torne and reuiled amongst these Swine and Dogs , to whom they haue giuen holy things : counted as fooles and deceiuers ( as the Iewes , and Christs Country-men , accounted Christ ; ) mad men , Acts 26.28 ( as Festus thought Paul ) and rauers and ragers in the Pulpit ( as the Iewes held Ieremie ) yet after the setting of their Sunne , they haue beene longed for , Ier. 18.18 . Ier. 20.7.8.10 . their losse lamented , ( chiefely of the houshold of Faith ) and their names honoured , in the harts , and mindes , and mouthes of multitudes , when the wicked in all their power and pompe being magnified of their fawning Parasites for a time , in the sodaine dampe of death , haue had the glimmering of their glory put out , their honour laid in the dust , and their names ( like their rotten carkasses ) rotting and smelling and stincking in the nostrils of God and good men : as may be seene in the life and death of Herod , Antiochus , Nero , and others . For , I pray you , Acts 12.23 who is now more famous after death , Nero or the persecuted Christians ? Iulian , or the poore Saints which he butchered ? Herod , or Iohn whom he beheaded : Pashur , or Ieremie whom hee imprisoned : Gardiner , Bonner , and such bloody Butchers , or our English Martyrs whom they burned ? Surely the candle of the wickeds glory is put out , and there remaines the impure filthy stincking snuffe of an euill name , their glory is their shame , Prou. 10. Phil. 2.19 . but the memoriall of the righteous is precious , smelling like Balme and Spikenard diffused ; Psal. 112.9 yea , their name shines like the Starres in the shady night of death , or rather like the Sunne , the cloud being remoued , flourishing in the storme of death , like the Laurell , which is greene when the Winter is foule . Though CHRIST himselfe be counted a Samaritan , an imposter , one that was Belzebubs friend , a poore Carpenters poore Sonne in his life , yet in and at his death , hee is iustified , approued and famoused as a righteous man , as an innocent , as a iust man , as the Sonne of GOD , by the testimonie that was giuen of him , first , by a a Mat. 27.24 Pilate ; secondly , b b ver. 19. Pilates Wife ; thirdly , the c c Luke 23.48 Passengers that smote their breasts ; fourthly , the d d Mat. 27.54 teares of the Daughters of Ierusalem ; fiftly , the e e Mat. 25.4 Centurion ; sixtly , and f f ver. 51.53 Iudas himselfe ; seauenthly , yea , 1. the vaile of the Temple ; 2. the stones ; 3. the Sunne ; 4. the Elements ; 5. the raised bodies of the dead Saints , giue a reall and an honourable testimonie of him ; 6. thus shall it be with thee if thou beest a member of Christ , though thou beest misse-reported , and sinisterly censured , as g g Iob. 15. ch. 22.33.34 . Iob was of his friends ; 7. yet in thy dissolution principally , thy name shall be raised , like the fire from vnder the ashes of ignominie . It was the Heathens Comfort that hee should leaue a good name behinde him : so let it be thine ; it being one of the greatest earthly blessings , aboue Gold and Siluer , Prou. 22.1 . yea , as a precious Oyntment , Eccl. 7.3 . this Oyntment smels the sweetest when the boxe of thy body is broken : thou carryest this Oyntment ( as dead bodies are annoynted ) euen to the graue with thee , and it liues , when all other earthly things dye to thee and thou to them . Therefore be thou cheared with the thought which comforted the Pagan , Nemo me , &c.

Let none be-moist my Hearse with helplesse teares . From Learnings mouth Fame flyes to vulgar eares .

14 In death thou shalt haue an excellent and notable both tryall and demonstration , 14 It tries and declares thy graces . as also exercise of thy graces , as first , of thy Faith ; secondly , thy Patience ; thirdly , thy Constancie ; fourthly , thy Christian Courage ; fiftly , Fortitude ; sixtly , and the Spirit of Prayer , by which , first , others shall be strengthened ; secondly , the weake shall be confirmed ; thirdly , and all that are present with thee , and amongst whom thou liuest , incouraged in their Christian courses ; fourthly , thy sinceritie in thy profession approued ; fiftly , Gods graces in thee magnified ; sixtly , and aboue all , his name glorified .

15 It is the good inheritance of the godly , and the horrour of the wicked . 15 In thy death thou shalt be distinguished from a carnall and a prophane man : for commonly the sicke bed shewes the sicknesse or the health of the soule : the death shewes the life , diuiding and iudging the estate of the visited , as Gideon diuided his company by lapping of water , Iudg. 7.1 . and as the Ephramites were distinguished from the Israelites by pronouncing Shiboleth . For looke at the godly from time to time , and the last acts they did , and the last words they spake , were the most sacred , seasoned , and sanctified of their whole life , ( but it hath beene contrary in the wicked ) and God is the same God to thee that hee was to them , if thou beest a beleeuer . Looke into particulars : the last speeches of dying Saints , as they haue beene full of grace , so they are worthy relating , and remembring , and applying . Acts 7.60 . The last period of S. Steuens life was prayer for his enimies , and for his owne soule : 1 Kings 2. v. 1. to . 11. the last words of Dauid , holy exhortations to his Sonne Salomon , to obserue the Statutes and Ordinances of the Lord , and the disposing of some particulars , of which hee gaue him cautions : the last acts of old Iacob , Gen. 48. Gen. 49. Prayer , and prophecying , concerning his sonnes and posteritie : the like comfortable end made Abraham , Iob , old Simeon , Moses , Gen. 25.8 . Iob 42.17 . Luke 2. and other of the Saints in the old and new Testament . The like wee read of Ambrose , whose conclusion in his death-bed was , that hee was neyther ashamed to liue , nor fearefull to dye , because he had a good Lord. Vide cent . Magd. sic Grin . in Apotheg . morientium . Bernards death was grounded vpon the sure hope and Anchor of Gods mercy , though hee liued in corrupt times . Oecolampadius told his visitors newes , in the last speech hee vttered , namely , that hee should shortly be with the LORD IESVS . Mr. Caluin with Dauids heart repeating Dauids Psalmes , mourning in the Spirit , for his sinnes , his soule was sent out of his body , like Noahs Doue , out of the Arke . Melancthon , in his last farewell to life , professed he was exceeding willing to dye because it was the Lords will , praying for a happy and ioyfull departure , hee had his desire presently sealed . Peter Martyr , gaue a comfortable farewell to his brethren and deare friends , acknowledging saluation onely in Christ the Redeemer , in which faith as he liued so he dyed . That halfe miraculous man Luther , in his death abounded as with prayer so with praises and thankesgiuings that the Lord had reuealed Christ vnto him , and made him an instrument to discouer Antichrist , and to oppose him . Annas Burgius cryed in her last cryes , Lord forsake not mee , least I forsake thee . Mauritius the Emperour , in his last fainting , gaue glory vnto GOD , that was righteous in all his wayes , and holy in all his workes . Saint Augustine wept vpon his sicke couch for many dayes together , and so was his soule ferryed to Christ in a floud of teares , as Peter walked to Christ on the Sea of waters . I might giue your meditations matter enough to worke vpon , in reflexing vpon infinite examples , related by Authors , to which euery faithfull Minister that vseth to performe this dutie of visiting the sicke , like a spirituall Physitian , discerning the estate of the soule , addes his Probatum est , in ioyfull experience of many , whose dying hath beene suted and sorted to their liuing , both gracious , both glorious .

Why then shouldest thou feare ? for to the righteous there shall be peace at the last , Esay 57.2 . therefore liue by Faith , beleeue the Promises , and apply them , and be comforted in Gods mercy to others : but as for the wicked , it is not so with them , they shall bee like the chaffe scattered in the winde ; for , there is no peace to the wicked saith my God , Esa. 57.21 . the prolong of their wicked life ends in a fearfull Tragedie in death : for , though in respect of the body , and the outward man , Eccles. 2.16 there is the same condition to the wise and the foolish , to Nabal and Salomon , godly Ionathan perishing in the field as well as wicked Saul , 1 Sam. 31.2.3 . Ezekias strucke with the plagues boyle , Esay 38.21 . Asa goutie in his feete ; nay , 2 Chron. 35 23 euen good Iosias wounded in the Battell , and the rest of the godly being afflicted in sickenesse as pittiously , and dying oft times as painefully , whether in a naturall or a violent death , euen as the wicked , ( as appeares in the exquisite torments of the Martyres in the Primitiue Church , in the crucifying of Peter and Paul with their heads downewards , Ar. in probl . de cruce . &c. yea , euen in the very Passion of Christ himselfe : ) yet in respect of the inward man , and dispositions of their soules in death , there is as great difference betwixt them , as there was in their carriage and conuersation in life . And therefore as you haue heard the godly praying , or praysing and blessing GOD , speaking graciously , sending out their spirits ioyfully , and dying comfortably : so prophane men dye eyther carelesly and blockishly , for the most part , their hearts being frozen , and their consciences benummed and seared , without any touch in soule or remorse for sinne ; which kinde of dying though our sottish silly common people commend as the most happy and blessed death , when they goe away quietly like Lambes , as their stupiditie and blindnesse thinke : yet indeede they dye like Beasts and Dogs , without any life of grace , or feeling of the Spirit , in the power or comfort of it ; nay , senslesly like stockes and stones , as is said of Nabal , whose heart was like a stone within him , 1 Sam. 25.37.38 . or else desperately and ragingly , impatiently as impenitently , belching out blasphemies against both the Maiestie and the Mercy of God . Thus Iudas cryes hee hath sinned in betraying the innocent bloud , Mat. 27.3 . but hath no Faith to apply that bloud to the washing away of his bloody treason . 2 Mach. 9.13 . Thus Antiochus Epiphanes dying , is tormented inwardly with the gripes and conuulsions of conscience , as with the rage of his sickenesse : so Iulian the Apostate , in his last act of life , from his infected lungs sent out venome against Christ , calling him in dirision , victorious Galilean . Thus Eccius dyes execrating his Popish on-setters in frustrating his golden hopes , when they had clapt their hands to animate him to barke at Luther and the Protestan●s . The like end made Latemus , Hoff-maister , Spira , and other Antichristian Champions , being not vnlike in their sinne . Thus Gardiner dyes , confessing that hee had sinned with Peter , but could not repent with Peter . Cornelius Agrippa , cursing his attending Spirit , that stood by him in the forme of a blacke dog . Others paralel in the like sinnes , making like proportioned ends : vnlesse it be in some particulers , as once in the Scripture , Luk. 23.43 in the Theefe vpon the crosse , that a theeuish and licentious life should haue the promise of Paradise in Death : which as it was , first , the conclusion of Christs life ; secondly , the present magnifying of the power of his Passion : so it is not to be vrged , nor peremptorily pleaded , 1. in defence of ill liuers ; 2. nor imitated in deferring repentance ; 3. nor presumed vpon , no more then a man ought to presume to be a Traytor , a Witch , a murtherer , in hope for a pardon when he is to be turned off the Ladder : because some one man in an age , hath by Gods prouidence this priuiledge , to be repriued and released from these facts committed . For , in place of one example that hath had his inueterate old sores cured , his crying treasons pardoned at the last houre , ( like Gregories good theefe that begd heauen ) wee haue millions that haue perished , rot , and consumed , in body and soule , in the last exigent of life : as they haue not spared GOD , liuing ; God hath not giuen them any tokens of his fauour , but rather of his wrath and indignation , dying : forgetting them dying , as in their life they forgat him ; turning away his eare from hearing of their prayers , Psal. 66 . 2● though they houle vpon their sicke-beds like Wolues , Ose 7.14 . because in their health and prosperitie , they haue like deafe Adders , stopped their eares , in not hearing his Law and Word , and in not considering the cryes of the poore , Prou. 28.9 . Prou. 21.13 . Prou. 15.8 . Therefore for thy present instruction and future consolation , worke thou out betimes thy saluation with feare and trembling . Phil. 2.12 . Giue all diligence to make thy Election sure . Breake off all thy sinnes by repentance . Dan. 4.24 . Turne to the Lord with all thine heart , in fasting , weeping and mourning , Ioel 2.12 . Turne from the wickednesse thou hast committed , with the Niniuites , Ionah 3.7.8 . Wash thee and make thee cleane , Esay 1.16 . Cleanse thy heart from euill thoughts , Ier. 4.14 . Leaue thy formalitie in Religion , and worship the Lord in truth and spirit , Iohn 4 24. Get faith , and learne to liue by faith , Hab. 2.4 . and to dye by faith . Iohn 1.47 . Be a Nathaniel in thy dealings with men ; let thy heart be vpright as thy hand , Ioh. 1.47 . Remember the poore and needy , then the Lord will remember thee in the day of thy sicknesse : Psal. 41.1 . Christ will visite thee as hee did Iairus Daughter , Luk. 16.22 . and Peters wiues Mother ; he shall be thy Physitian , when the simples of Nature , and the arme of Flesh faile ; his Angels shall pitch their tents about thee , and carry thy flitting soule , as they did Lazarus his , into the seates of the blessed . Make vse of this , and the LORD giue thee vnderstanding in all things .

16 As the examples of the Saints of God , 16 In death desire Christ , as hee by death desired thee . that hauing liued conscionahly , and dyed comfortably , must comfort thee in this houre , so their willingnesse to dye must encourage thee willingly to drinke of that cup which the Lord offers thee , without resisting or relucting . Looke vpon old Simeon , singing that Swan-like song , prophecying his death ; Lord , now lett●st thou thy Seruant depart in peace , Luke 2.29 But especially of Saint Paul , weary of this mortalitie , desirous to be disburdened of the burthen of his corruptions , to be deliuered from the body of sinne , Rom. 7. to be present with the Lord ; to be dissolued and to be with CHRIST , 2 Cor. 5. Phil. 1. But the best president that wee haue in life and death , as the best comfort , is the practise of Christ ; who although hee feared death as man , desiring conditionally the passing of that bitter cup , yet neuerthelesse wee shall see in him a great alacritie , chearefulnesse , propensitie , and willingnesse to dye : for , Mat. 10.38 and 16.21.17.22.23 . Luk 18.31 . besides his often conference with his Disciples about his death , the frequent nomination of it vpon all occasions , which shewes how vehemently hee was affected towards it , the tongue speaking from the hearts abundance , all his words and acts declare it : for to shew his desire to dye , Iohn 4.32 . hee counts it but a Baptisme , or as it were , a sprinkling of cooling water , Mat. 20.22 . nay , it is meate and drinke to him to doe his Fathers will , which was that hee should dye . hee counts it a Iourney to goe , which hee was willing to vnder-goe : nay , hee was euen payned vntill it was past : when it came to the push that his houre was come , hee seekes death as it seekes him ; Ioh. 18.4.7 hee goes forth to meete and welcome it as his friend , Gen. 18.2 . Ioh. 19.30 . Gen. 8.8 . as Abraham and Lot to meete and entertaine the Angels ; hee offers himselfe to the instruments of his death , his backe to the smiters ; and finally , his soule is not taken from him compulsorie , but as hee commended it , so hee resigned and gaue it vp , to his Father willingly : hee gaue vp the ghost hauing power to lay downe his life , sending out his spirit , as Noah did the Doue out of the Arke , which after three dayes returned againe to quicken the body , from heauen , from whence also Lazarus his soule returned after foure dayes . Now apply this to thine owne particular : art not thou a Christian , so denominated of CHRIST ? then euery one of Christs actions ought to be thy instruction , chiefely in his death , all whose dying gestures are worthy to be writ in thy heart , in letters of Gold . Did hee then vnder-goe such an extraordinary , vnnaturall , painefull , shamefull , cursed death , the worst that euer was ; for therefore Christ dyed the worst death that euer was , both for the ignominie of it , and the exquisite tortures in it , that a Christian should not feare any death , since euery death is sanctified vnto him in the death of Christ . Did Christ not onely indure his pangs and paines in death so patiently , Esay 53. as a Lambe before the shearer , but was euen desirous of this bitter pill , for the ioy that was set before him , and the loue hee bore to redeeme thy enthralled soule ? and art thou scrupulous and timerous of a naturall and an ordinary passage from life to life through this dead Sea ? Wilt thou mutter and murmure , and shew thy selfe refractory to come to the Kings Court , when thou art so gently summoned , by such a sweet messenger as a lingring sickenesse ? Hast thou so little longing to goe to him by the rupture of a weake thread of life , who was so desirous to come to thee from heauen to earth , from the earth to the Crosse , from the Crosse to the Graue , euen through a red Sea of blood ? thorow Pikes and Speares , and nayles and thornes , being dieted in this his bloody march with the bread of affliction , and the water of teares ; with gall & vinegar ? oh hast thou so little delight in him , so little desire towards him ? so small liking of him , so little loue to him ? that thou list not step ouer the 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 a Eph 5.21 Ose 2.19 . , a member of Christ b b Ephe. 5.30 , a branch of Christ c c Ioh. 15.5 . , ( which thou must beleeue and professe if thou hast any part in him d d Ioh. 1● . 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 what ends they made , with 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 which 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 a 2 Sam. 15.31 . Ch. 23. 1 Kin. 2.10 Dauid , b b 2 Chro. 31.1.2 . Ezekias , c c Chro. 34.3.4 . Iosias , d d Chr. 15.8 Asa , e 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 f Gen. 25.8 Abraham , g g Gen. 9.28.29 . Noah , h h Gen. 5.27 Methushalem , i 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 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 , Canti● 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 worlds 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 Fooles and Fidlers , vnprofitable Moathes of the earth ; which liue eyther in no calling , or in a sinfull calling : 3. heard , receiued , applauded , approued , laughed at by all the licentious Prodigals , loose gull-Gallants , Epicures , and Carnalists , ordinarily in euery Ordinary , Inne , Tauerne , Ale-houses , and the like : Oh therefore whose heart smites him in this kinde , let him reforme this sinne , whether actiue or passiue , in delighting or desiring to say , sing , or heare these Organs of Sathan , and those Bellowes of sinne and vncleannesse . Turne now the streame another way , let Iordan runne backe-ward . If thou beest afflicted , pray : take out this rule , so did Moses , Manasses , Dauid , the Israelites , and all Gods Saints . Art thou merrily affected ? Iames 5.13 . sing : but what ? Psalmes , Psal. 119. Hymnes , and Songs , and spirituall Psalmes , making melody to the Lord in your hearts : therefore as I would propound Dauid and Ezekias , as true patternes for all mourners ; so Simeon and Zachary , as spectacles to all singers . As in Instrumentall Musicke , the strings that are out of tune , must be set vp to those that are in tune : so when thou singest vanitie thy heart and tongue , which are distracted , distempered , and out of tune , must be set in the right Key , as was Simeons ; then thou shalt sing at thy departure out of this worlds Prison , as a a Acts. 16.21 Paul and Silas did in Prison . Thou shalt sing Hosanna's in Heauen , when thy Friends sing thy Funerall Neniae on earth .

The ground of this Song is Christ , the Messias , Sauiour , and saluation of Israel , the Redeemer of his people , as the Word cals him b b Luke 2.69 ; as the Angell christens him from c c Mat. 1 . 2● God ; which Sauiour , as he was promised to d d Gen 3.15 Adam , the promise renued to e e Gen. 15.5.17.6 . Gen 12.3 . Gal. 3.8 . Abraham ; prefigured in the Leuiticall Law , and those Malachie Types and Ceremonies , Aarons Rod , the Pot of Manna , the watry Rocke , the scape-Goat , the brazen Serpent , the blood of sacrificed Beasts and Bullockes , and the like ; prophesied of by all Prophets f f Act. 3.24 . , great and lesser , from Moses g g Deut. 1.15 and 7.37 . to Malachie : so being now reuealed and exhibited , is the ground of Simeons Song , and the matter of his inward mirth , breaking forth like a fire long kept in , into these outward Modulations .

His practise is our precept ; all our ioy must be in Christ , and for Christ . In Christ reioyced the Patriarkes , when they did but see Christs day a farre off , thorow the cloud and the vayle , as did h h Iohn . 6 56 Heb 11.13 Abraham . In Christ reioyced the Prophets , i i Esay 53. ch. 54. ch 55. Esay , k k Ier. 24.5 . Ierem , Ezekiel , &c. in the heate of their persecutions being refreshed with the vision of that incarnate Babe , l l Esay 9.6 . Prince of peace , branch of Iesse , eternall Counsellor , which they did preach , and of whom they did prophesie . In Christ reioyced the Apostles , Peter , Iames and Iohn ; yea , Paul a a 1 Cor. 15. himselfe in the midst of stripes , whips , and imprisonment Ch. 5.41 . . In Christ reioyced the ancient Martyres , Policarpus , Ignatius , Cyprian , euen like the three Children in the middest of the fire c c Dan. 3.23 . . In Christ reioyced the ancient Fathers , Augustine , Ierome , Bernard , &c. witnesse their words , works , and writings , amongst the rest , of him that could say , Deus meus & omnia , my Christ and all things ; Wife , Childe , Friend , Father , ioy sufficient , efficient , in life and death . Nay , lastly , as with Christ , so in Christ , and for Christ , reioyced the d d Luke 2.14 Angels in earth and in heauen e e Reu. 5.11.12 : be glad then oh yee righteous , and reioyce ye that feare the Lord , as the Angels f f Luke 2.10 . to the Shepheards , as Esay to the Church , g g Esay 9.6 . For , vnto vs a childe is borne , and a Sonne is giuen : For , to vs is borne a Sauiour , in the Citie of Dauid , which shall deliuer all his Israel from their sinnes , Matth. 1.21 . Luke 19.10 .

Redargution . Many and manifold are the ioyes of the sonnes of men , as dangerous , as diuers ; few with those sonnes of God by Creation and Adoption , Angels and Saints , reioyce in , or for Christ ; but sinners according to the diuersities of their darling sinnes , solace their soules in such contents , as I may call meerely Anti-christian , and against Christ , and the Lords annoynted , in which they please themselues and displease him ; content their flesh , but crucifie CHRIST , and grieue his Spirit . Nabal h h 1 Sam. 15 and Baltazar i i Daniel . 5. , the Epicure and Drunkard , hath ioy enough in his feasts and festiuals : the colour of the wine delights his sight , the relish his deuouring sense , like a base Bagge-pipe , hee makes such Musicke as the Diuell daunceth at , when hee is full . The Vsurer , Sibilat me populus , &c Horace . the worldling , and the miserable able miser hath his heart rauished when his eye reflexeth vpon his glittering Idoll , and golden God , the Calfe that this beast bowes too . The impure Onan k k Gen. 38. , filthy Fornicator , and inexcusable Adulterer , which like to Salomons foole l l Pro. 7.7 . , goes into the harlots house , and like Ieremies neighing horse m m Ier. 5.8 . , without vnderstanding n n Pro. 6.32 . , runnes after his neighbours wife , like the Oxe to the slaughter o o Pro. 7.22 . , to his owne destruction p p Pro. 6.32 . ; delights himselfe ( as the Swine in the mire , as the Toade in the puddle , as the Panther with excrements q q Gesner . Plinie , as the Scarabean Flye with ordure and filth , as the Diuell his Father r r Ioh. 8.44 . , amongst filthy Hogs s s Lu. 15.16 . , ) with his vncleane courses and discourses ; feeding his appetite with strange flesh t t Pro. 23.27 , as the lusting Israelites with loued and loathed Quayles ᵛ , as the Italian Pselli and Mersi feede on poyson : his chiefe ioy is to touch and taste Sodomes Apples , and the forbidden fruit ; his onely Paradise , the ioying in , and inioying here ( which hee dreames of hereafter , ) a Turkish Heauen , a Mahumetaine portion of Wine and Women : as for Christ hee hauing no heart at all , Hosea 4.11 . can haue no heart to him , neyther in delighting in him , or desiring him , no more then the very Diuels themselues , who quaked and trembled , and made out cryes and exclamations , at the very sight of him , Luke 8.28.29 so all other Libertines amongst vs , haue some v v Mar. 6.17 Herodias or other , some one beloued sinne which they more loue and like and ioy in then in the worlds Sauiour . As some in their carnall companions and wicked associates , with whose dispositions and conuersations , as they receiue as much infection in their soule , as their bodyes from a Pest-house ; so they haue their refections , as u u Dan. 5.1.2 Baltazzar and Sardanapalus had with their Queenes and Concubines , and so in the rest . Well , these carnall and common Christians , which haue as much zeale to Christ , and loue for Christ , as common women , plainely demonstrate that they haue the spirit of Sathan , and not the Spirit of GOD , as had Simeon . And therefore as they ioy not in Christ , neyther doth he ioy in them , no more then a chaste Bridegrome in a whorish Spouse , as they desire not him he desires not them , nor their company in his Chamber , no more then hee did the foolish Virgins x x Mat. 25.11.12 . ; as they delight not in him , he delights not in them , no more then a man delights in his crucifier and tormenter ; as they loue not him , so hee loues not them , no more then he doth Cain y y Iude v. 11 and Esau z z Mal. 1.2 . Rom. 9.13 . , whom the LORD hated . As Peter said to Simon Magus , so I say to them , They and their money perish together a a Act. 8.20 , they and their lustfull pleasures perish together , as did Zimri and C●sbee b b Numb. 25.14.15 . ; they and their Gold perish together as did Achan and his wedge c c Iosh. 7.24 . ; they and their Idols perish together , as did the Israelites and their Calfe d d Exod. 32.20.35 . ; they and their sinnes perish together , as did the murmuring Rebels in the Wildernesse ; they and their companions perish together , as did Corah and his complices e e Numb. 16.31.32 . : cursed be their sinnes , and their Societies , like Simeon and Leui , brethren in iniquitie f f Gen. 46.5.7 . : So let them perish , Lord , that are thine enemies , like the vntimely fruit of a woman . If any loue not the Lord Iesus , let them b●● accursed , Anathema , Maranatha . If any reioyce not at the birth of a Sauiour here with Simeon , let the Sunne of all their carnall ioyes s●t , and be eclipsed in the cloud of death .

Secondly , as wee must ioy in Christ , so wee must ioy and reioyce , and be thankefull for Christ ; yea , for all the blessings and the benefits that wee receiue in and from Christ , temporall and spirituall , externall , internall , or eternall : so was Simeon here , his song is Eucharisticall and gratulatory , for the reuelation of Christ ; hee blesseth God that hee liues to see the conduit and the fountaine of all blessings to his Church , Christ the Messias . And since his Deuotion is our Instruction , Christians must be thankefull for Christ . Thus all the faithfull and beleeuers when Christ was borne offered vp their tributarie prayses , the sacrifices of their soules , breaking out into holy Hymnes and Songs . The Angels did caroll out , Glory be to God on high g g Luk. 2.13 14. , so the Easterne Magi h h Mat. 2.10.11 . , the zealous Shepheards i i Luke 2.20 . glorifie God : the blessed Virgin magnifies the k k Luke 1.46 47. Lord : Elizabeth , and the prophecying Babe within her wombe l l Ver. 41. , leape and reioyce : Anna m m Luke 2.38 . , Zachary n n Luk. 1.68 , and Simeon , are not behinde with their parts , in continuing their prayses ; and so must wee with our best hearts and affections , make vp the Quire , since wee haue no lesse interest in , nor no fewer priuiledges by Christ , then they .

The Reasons to inforce this duety , are these :

First , if the Saints of God in the old Testament were so thankefull for their temporall protection , preseruation , and redemption from their outward enemies , the Egyptians , Amalekites , Canaanites , Ammonites , Moabites , Philistines , &c. by temporall Sauiours , Moses , Ioshua , Gideon , Iaphte , Sampson , Dauid , &c. as may be seene in the spirituall Songs of Moses , and Aaron , and Miriam o o Exod. 15. v. 1.2.3 . v. 20. , and Deborah , and Baruch p p Iud. 5.1.2 , and Dauid q q 2 Sam. 22 , and Iudith r r Iudith 26.1.2.3 . : how much more ought wee to burst forth into prayses , for our spirituall deliuerance from the Flesh , the World , the Diuell , that Pharaoh , and from his Aegyptian yoake , from Hell , Death , and Damnation , by that Messias , of whom these earthly and terrestriall Sauiours were Types and figures .

Secondly , gratulation and thankefulnesse is a duety commanded . Psal. 50.15 . 1 Thes. 5.18 . therefore wee must not be immorigerous and disobedient to Gods commaund , no more then Paul was to the heauenly vision s s Act. 26.15 , vnlesse we be found fighters , and rebels , and traytors against God .

Thirdly , it is a species , and part of Prayer , and so of Gods spirituall worship , Phil. 4 6. Ephes. 6.

Fourthly , by this duety wee glorifie God which is the end of our Creation , Psal. 50.23 .

Fiftly , 1. It is a seemely thing , and becommeth the Saints to be thankefull , Psal. 33.1.2 . It is a very good thing to praise the Lord , Psal. 92.1 . 3. It is a pleasant thing , and praise is comely , Psal. 147.1 .

Sixtly , the very Heathens haue commended it , and the beasts haue performed it in their bruitish manner , to their benefactors , as appeareth in Androdius his t t Liuie . Lion .

Seauenthly , an vnthankefull man is hated of men , accounted as a Viper , and an vnprofitable burthen to the earth v v Terrae in utile pondus . : the very light of Nature , and common humanitie cryes out vpon it .

Eightly , God vpbraydes and brands his dearest Children for the omission of this duetie , 2 Chron. 32.25 .

Ninthly , the omission of this is a signe of a proud heart , and brings downe Gods wrath . Ibidem .

Tenthly , this is the conuersation which wee shall haue in heauen , euen to praise God , especially for the redemption of the world by Christ , Phil. 3.20 . Reu. 5.9 . Reu. 19.1.3 . This is the life that the Angels leade , therefore wee ought speedily to inure our selues to it .

This must excite vs to be more carefull in performance of this duety : It is a blame and a blemish to be vnthankefull to man , as Iudas was to Christ , as the Iewes and Abimelech to Gideons Children u u Iudg 9.16 17.18 . , as Pharaohs Butler to Ioseph x x Gen. 40.23 . ; much more to God . It is a sinne , and an abhomination to be vnthankefull to God for temporall and outward blessings , as health , wealth , life , libertie , children , &c. so for the vse of the Creatures . Christ vpbraydes the nine Lepers for this sinne , Luke 17.17.18 . And sure those that vse the Creatures prophanely , as Dogs , and Swine , and beasts , neuer looking to the holy and religious vse of them , as sanctified by the Word and Prayer y y 1 Tim. 4.5 , they are worse then the Doues and Elephants , that at least looke vp to heauen when they eate their meate : but if we be vnthankfull for the Incarnation , Death , and Passion of the Creator , that in his humanitie was made a creature a a Gal. 4.4 . , and subiected to death b b Phil. 2.8 . , to redeeme vs the slaues and vassals of sinne and Sathan , from the first and second death c c Rom. 4.25 . & 5.18.19 . ; our sinne is in a higher die and graine of ingratitude : wee are more not onely vnchristian , but viperous , and inhumane then the sauage Getes and Sauromiataines . Alas then , how many are vnlike to thankefull Simeon ? how many are seemingly and hypocritically thankefull for outward things ? they are ready in euery company to thanke God oft times in the Pharisaicall pride of their hearts d d Luke 18.11.12 . , for full basquets and rich store-houses , abundance of Talents , fruitfull wife , for their Oliue branches , their children , but the same men are neyther vocally nor really , in words or workes , thankefull vnto God for Christ Iesus , for the benefits wee haue by him , 1. of Election , 2. Vocation , 3. Iustification , 4. Redemption , 5. Sanctification , and title to 6. Glorification ; for his 7. Word , 8. Gospell , 9. Sacraments , 10. Ministers , 11. Ministerie : for these , ne verbum quidem , not a word , there is altum silentium , as mute as fishes . All naturall and morall men in this are Mutes , and not Consonants , as it is most consonant they should be . Or if they speake a gratulatory word , their hearts are as farre from it as heauen from earth ; at least their workes proclaime open warre and hostililie against the Lords Christ , kissing him with Iudas in outward profession , crying Aue , and all haile with the Iewes , when ( their liues being all hell ) they cry Crucifie him in their conuersation , Psal. 3.17 .

And thus much for the Title , now to the Text , Lord now lettest , &c.

Euery word hath his waight without torturing the Text ; these things are obseruable : 1. Simeons Compellation ; Lord : 2. his desires Limitation ; Now : 3. the acknowledgement of the Diuine Permission ; Lettest thou : 4. his proper Appellation , Thy Seruant : 5. his desired Dismission ; Depart : 6. his hoped Pacification ; In peace : 7. his grounded Resolution ; According to thy Word : of which in order .

Simeons Compellation . In this word , Lord .

SOme take Lord , essentially for the whole Trinitie , Iehouah Elohim ; some personally , for one of the Persons , for indeede the whole Trinitie , and euery Person in the Trinitie , is oft in the Scripture tearmed by this word Lord . Some appropriate it here to God the Father , some to Christ the Sonne , so e e In locum . Theophilact and Euthumius : some ●o God the holy Ghost , so f f In Lucam . Athanasius .

Apply it vnto Christ , and then you haue to consider a great Mysterie , a great Mercy , God manifested in the flesh , iustified in the spirit , seene of Angels , preached vnto the Gentiles , 1 Tim. 3.16 beleeued on in the world , and receiued into glory ; for that incarnate Babe , which Simeon hath in his armes , in respect of his humanitie hee cals him Lord , in respect of his Diuinitie . From whence wee see demonstratiuely , what all Orthodoxe Antiquitie affirmes , the testimonie of Scriptures g g 1 Ioh. 1.14 Ephes. 4.10 Phil. 2.6.7.8 . , harmony of all reformed Churches h h Of Bohemia , Basill , France , Sweula , see harmonie of confessions . , Generall and Prouinciall Concels , seuerall Creedes , both Apostolicall and Nicene , confirme , that Christ the Messias , the Sonne of God i i Mat. 3.17 Psal. 2.7 . , is both k k Ioh. 17.3 . Iohn 1 1. God and Man l l Esay 7.14 ; Christus Deus de Patre , Homo de Matre , &c. God of his Father , Man of his Mother m m Mat. 10.18.23 . Luke 1.27.31.34 . : of his Fathers immortalitie of his Mothers virginitie : of his Mother without Father , of his Father without a Mother ; a Priest for euer after the order of Melchisedech n n Heb. 5.10 . : without Father as hee was Man , without Mother as hee was GOD : of his Father without time , of his Mother without seede : not borne without eyther man or woman , as was Adam o o Gen. 1.27 ; nor of man without a woman , as was Eue p p Gen. 2.22 . : nor of both man and woman , as are wee the posteritie of Adam and Eue ; but of a woman without a man , Patrem habuit in Coelis , Matrem quesiuii in Terris q q August . de temp. hom. 9 vide hom. 13 , hauing a Father in Heauen hee sought for a Mother in earth ; yea , such a Mother as made the Mystery so miraculous , as all things in heauen and earth cannot paralell or patterne it : for these three things in this one are accomplished of GOD , admirably singular , and singularly to be admired ; Deus & Homo , Mater & Virgo , Verbum & Caro ; to wit , God and Man , a Mother and a Maide , the Word and Flesh , vnited in one . A Mystery neuer sufficiently to be admired ; Vt propter nos veniret in mundum , per quem factus est mundus ; a Mercy neuer enough to be magnified , of men and Angels ; that for our sakes hee should come into the world , which made the world ; that the Creator of Mary should be borne of Mary , that Dauids Lord should be Dauids Sonne ; hee which was long before Abraham , the seede of Abraham ; the Maker of the earth made of the earth ; that as in the nonage of of the world man was made after the Image of God , so in the dotage of the world , God should come in the similitude of sinfull man ; that God should be made man , that man should be as a God ; that God should descend downe to the earth , that man should ascend vp to the heauen . Oh wonder at this you that wonder at nothing : for my part ( saith Cyprian r r Cyprian ) I doe not admire the beautie of the Sunne , the colours of the Raine-bow , the glory of the Moone , the motion of the Heauens , the fixed stabilitie of the earth , the ebbing and flowing of the Sea , the varietie of the Creatures , the alteration and succession of times and seasons , nor any thing else amongst all the Creatures , Celestiall and Sublunarie ; but this I admire , and for euer will , Deum in vtero , Creatorem in creatura , &c. God made man , the Creator borne of the Creature , and for the Creature ; yea , the mighty God before whom the heauens shake and the Mountaines tremble , a little Infant in the armes of a Virgin Mother , in the armes of old Simeon an aged Father : this is such a worke , such a wonder , that I say with S. Ierome s s Hierome . , Quod natura non habuit , &c. that which Naure had not , which Vse knew not , which Reason was ignorant of , mans Minde vncapable of , which the Cherubins conceiued not ; the Angels , till reuealed , vnderstood not , which all the Powers of created nature were amazed at , came to passe , when CHRIST by his Incarnation , did vnite the Humanitie to the Diuinitie , in a true , naturall , reall , and Hypostaticall t t Vide Zanchium de incar . verbi . vnion .

Oh therefore let vs reape the fruit of this Vine , since he is come from heauen to earth , to marry vs in our owne nature v v Bern. ser. 2 in Cant. , Nam vt Sponsus & Sponsa in Thalamo , &c. for as man and wife are one in the Bride-chamber , so God and man one Christ in the wombe of the Virgin . Oh let vs labour by faith to be vnited and marryed vnto him , to be made members of this Head , Branches of this Vine , Buildings vpon this Corner-stone , parts of his Body , Spouses of this Bridegrome , that with the wise Virgins being contracted by faith vnto him here in grace , the Marriage may be solemnized in Glory . Then shall wee truely be kissed with the kisses of his loue u u Can· 1.1 . : Oh foelix osculum x x Oh foelix osculum , in quo non os ●ri , sed Deus homini vnitur . , &c. Oh happy kisse , which is not a ioyning of lips , but a ioyning of loues betwixt God and man .

Secondly , was this Lord borne man , for vs , let vs labour to be borne againe to him in that spirituall new-birth and Regeneration , which the Scriptures call a new Creation a a Psal. 51.12 , a holy turning b b Ioel 2.12 . , change c c Rom. 12.2 . , and conuersion d d Ier. 31.18 of the whole man , in the renouation of all the Powers and faculties of body and soule , superiour and inferiour , both in the intellectuall parts , as in memory , will , vnderstanding , &c. as also in the lower faculties , irascible and concupiscible : this new birth which the Prophets haue continually vrged e e Esa. 31.6 . Ier. 3.12.14 Ezek. 18.30 Ose. 14.2 . , which Iohn f f Mat. 3.2 . Baptist and the Disciples haue preached g g Lu. 24.47 , which Paul h h Acts 26.17.18 . and the Apostles haue continually pressed in their Sermons i i Act. 2.38 . and writings , which our Sauiour Christ himselfe , both in his publique preaching k k Mar. 1.15 , and priuate conference with Nichodemus l l Ioh. 3.3.4 . , hath so doctrinally explained , and by application inforced to be performed of all , vnder paine of damnation m m Luke 13.3.5 . , it is so needfull , nay , of such absolute necessitie to be practised of all Christians chiefely , that till a man bring forth the fruits of it , worthy repentance and amendement of life n n Mat. 3.8 , he is but like the barren Figge-tree o o Luke 23.7 , corrupt and twise dead p p Iude v. 12. , without either sap of Grace , or blossome of goodnesse , fit to be hewen downe , and cast into the fire q q Mat. 3.10 ; nay , a beast and no man ; a foxe , a Viper , a Dogge , r r Phil. 3.2 . filthy and vncleane , as were Herod s s Lu. 13.32 . , the Iewes t t Luke 3.7 , and the v v Tit. 1.12 . Cretians : nay , a horse u u Ier. 5.8 . , and Oxe x x Pro. 7.22 . ; nay , worse then the Oxe and Asse y y Esay 1.4 . , then the Horse and Mule , without vnderstanding , vnwise , a a Rom. 1.29 30. Psal. 14. Rom. 3.12 . disobedient , rebellious , fooles b b Psal. 53. Rom. 1.22 . , blinde men c c Iohn 9 31. , naturall men , without God in Christ , aliants from God , and strangers from the Common-wealth of e e Eph. 2.12 . Israel , miserable ; naked , and wretched men f f Reu. 3.17 : for whom is reserued Hell g g Psal. 9.17 , and the second death , wrath h h Rom. 2.8 9 and vengeance , fire and Brimstone i i Reu. 21 8. , storme and tempest : exclusion out of k k Reu. 22 15 heauen , and intrusion , and eternall inclusion in the bottomlesse pit , with the Diuell and his Angels l l Mat. 25.41 . , insomuch that as Augustine well , Nasci , & non renasci , generati & non regenerari , for a man to be borne and not to be borne againe , to haue the nobilitie of the first birth without the new birth ; be hee what hee will be , Prince or Potentate , King or Kesar : or the worlds Monarch , a second Alexander , if hee haue onely generation from Adam without regeneration from the Spirit of Christ , the second Adam ; if hee be not borne to him by water and the Spirit , that was borne and dyed for him , comming by water and by bloud m m 1 Ioh. 5.6 , hee had better as the Scripture saith of Iudas , that hee had neuer beene borne n n Marke 14 21 , nay , that a Milstone had beene hung about his necke , and hee throwne into the Sea the first houre hee was borne , for then he should haue bene damned for his originall sinnes : but his damnation shall now be aggrauated for his actuall sinnes ; chiefely , for this sinne of Omission , in liuing so long within the Church , without the life of grace , ( like a rotten Bough , or woodden Legge , ) No part of the root of Iesse o o Esay 53.2 , or body of Christ , without regeneration , in not beleeuing in , or liuing like that light which for that end came into the world p p Iohn 3.19 20. : those which before sate in darknesse , and in the shadow of death , being illuminated q q Luk. 2.29 , should cast off the workes of darkenesse , and walke like the children of the light r r 1 Thes. 5.6 . , like Disciples of this Lord , who was made man , to redeeme Sathans slaues into the libertie of his owne Sonnes .

Secondly , in Simeons Compellation , Lord , let it rectifie our practise : wee vse or rather abuse this great and glorious Name in our mouthes at our pleasures , not onely in rash , vaine , and false swearing and forswearing , to which sinnes there belongs a swift curse a a Mal. 3.5 . , but without reuerence , respect , or regard in our ordinary and customary talke , which at euery word , and vpon euery triuiall and friuilous occasion , is stuffed out with foolish and vaine admiration , as oh God , oh Lord , oh Iesus , oh Christ b b See Mr. Perkins his Gouernement of the tongue , tossing like a Tennis ball this great and fearefull Name , the Lord our God , the mighty Iehouah , which the very Iewes feare and tremble to nominate at this day .

Others againe , in their Pharisaicall Orisons , Paganish Prayers , Heathenish Bablings , vse this word Lord , in their Tantologies and repetitions , as the Papists the word Iesus , euen like a Superstitious Popish charme , thinking to be heard for their much babling c c Mat. 6.7 . ; nay , imagining ( which is the grosse and foggy ignorance of our both vulgar and vicious common and carnall people ) that if euen in the houre of death , like the Theefe on the d d Luk. 23.41 crosse , or in their old age with Simeon , they cry , Lord , Lord ; if they can haue time but to say Lord haue mercy vpon them , they are cocke-sure of heauen , it is no matter how they liue .

Ans. It is true indeede , if they had the Faith of Simeon and the penitent Theefe ; if they had the Spirit of God , and zealous hearts , like them , they should be heard and helped : yea , inter Pontem & Fontem , crying betwixt the Bridge and the Riuer , betwixt the Axe and the necke ; for , Velox Spiritus sancti gratia , the Spirit is nimble and speedy like the winde , in breathing grace : and , Penitentia vera non sera , True Repentance is neuer too late , and hee that cals vpon the Lord shall be e e Ioel 2. Act. 2.21 . saued : But alas , then thou must call vpon the LORD with such an heart as did Simeon : for , the Lord reiects and abhors all prayers that come not from the f f Esay 59.13 Esay 64.7 . heart , as hee did Caines Sacrifice g g Gen 4. , as execrable and abhominable h h 1 Sam. 25 37 . But now , thou that hast liued in sinne , in health and in youth , in thy old age , and in sickenesse , by these sinnes , art likely to be depriued of Gods Spirit , and of thine owne heart . For , as Sinne quencheth the Spirit , as water quencheth fire : so , it takes away the heart , Ose 4. verse 11. therefore Nabal when hee dyed , hee wanted his heart : it was dead like a stone h 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 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 which 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 what 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 with 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 .

Others haue fallen into bodily dead sownes by their heauenly visions , and rauishments of the inward man , as Iohn surnamed the Diuine , Reuel. 1.10.17 . such , Daniel , Dan. 8.16.17 . when groueling on the ground , hee lay as dead ; so Ezekiel by the Riuer Kebar , with many moe .

Now , Reasons why the godly haue oft extraordinary rauishments . the Reasons why God doth thus delight , and oft , as it were , ouer-ioy his Children are :

First , to giue them some taste and feeling of his loue and fauour to them , euen as a Master will oft shew to his Seruant some argument of his loue , and a Father declare to his childe some testimonie of his fatherly affection : so deales God with his .

Secondly , to incourage them against crosses : the Marriners heart would breake , if he should alwayes be tossed in such stormes , as Ionas and Paul tryed , without euer any merry gales . The Traueller would be too much perplexed with continuall showrings and tempests , without any intermission or interposition of refreshing Sunnie beames : so were the world and worldly woes insufferable and intolerable to a weake and wearied Christian , if the holy Ghost the Comforter , should not wonderfully blow and breathe , and reflexe vpon vs .

Thirdly , that they may haue some good relish and feeling of those better and more lasting and euerlasting ioyes , of which they shall haue ere long the fruition , of which these are certaine Images and Ideaes , sparkes and reflexions ; for , euen as the wicked and the reprobate , in the rage and hell of their conscience , feele oft-times certaine flashings of hell-fire , which are as it were summoners to iudgement , Heraulds of their damnation , and Prologues of their Tragicall execution : so God distils into the hearts of the righteous hidden and holy heates , as it were drops of that fountaine of life with which they shall be refreshed ; and glimpses from the Sunne of Righteousnesse , with whose beames they shall be rauished .

Of Redargution . This then , first , reformes their mindes , or refutes their madnesse , that thinke the estate of Grace to be most comfortlesse . Many millions in the world thinke the Professors of the Word to be depriued of all inward and outward ioyes ; men as retchlesse as richlesse , as forlorne in their soules as forworne in their bodies ; they appeare to them as budlesse and beautilesse Trees , and withered branches : and why ? because they cannot discerne any thing in them but sighing and sobbing , and wayling and weeping , and Melancholy , and solitarinesse : they will not be sociable with their neighbours in gossipping and company-keeping , in walking abroad and talking , in pratling and prating at home , in meetings and merriments in Tauernes and Tipling-houses , in feasts and frolickes , in sports and pastimes , in dallyances and drinkings , in gurmundizing and gluttony ; they neyther care for worldly play , as Carding or Dicing , &c. nor to see Playes , the Baudes of loose lust : therefore they maruell how they liue since they are neuer merry . Hence the Lords owne Simions , gracious and godly men , such as haue set their faces to Sion , framed aright their life , and fitted for death , are censured and derided , as dastards and dotards , as silly and simple , as Monkish , Monasticall , Stoicall , and vnciuill men ; nay , as fantastiques and fooles : hence comes the hellish Prouerb , Gods followers , Gods fooles ; that , Gods Sheepe , Gods Geese , Gods Ganders , and such like Blasphemies : but alas poore deluded Soules , they must know that as our Sauiour Christ had meate to eate which the Iewes knew not of , and as he was to goe whither his Disciples wist not of ; so the true Christian and beleeuer hath comforts here , that the world knowes not of , and is to goe to endlesse and prizelesse comforts hereafter , such as worldlings wot not of : here they haue the testimony of a good conscience , as had * * Acts 24. The description of a good conscience . Paul , which is a continuall feast , a continuated Christmas ; alwayes Iubile yeere , the golden bed of Salomon , the beautifull Porch of the Temple , Fidus achates , a holy and a happy companion . Secondly , they haue the loue of God shed abroad in their hearts , by the Spirit of God . Thirdly , they haue those extraordinary ioyes , and sodaine extasies , chiefely in their Soliloquies and deuotions with God , the Sunne of his goodnesse shining vpon them , in the heate and light , in the comfort , and power of the Spirit , euen after they haue rayned , powred , and showred downe their teares into the Lords bosome , which they would not exchange for Crownes and Empires . Fourthly , like Steuen and Paul , and Simeon here , they are euen filled with the holy Ghost , tasting of such ioyes ( which are but the first fruits of the Spirit , and the earnest of their inheritance in heauen ) as none know , but those which experimentally feele . For as none knowes the loue of a Parent to his Childe , but those that are Parents ; nor of a good Shepheard to his Sheepe , a good Pastour to his people , but hee that is a good Shepheard indeed : so none knowes the comfortable condition of a good Christian , liuing and dying , but hee that is a Christian indeede ; a common Christian , a naturall man , a wicked man , a ciuill honest man knowes it no more then a young childe doth Greeke and Hebrew ; discernes it no more , then a blinde man doth colours ; feeles it no more , then a stocke , or a stone , or a dead man ; esteemes it no more then Esau doth his Birth-right , or the Prodigo his patrimonie ; then Aesops Cocke , 1 Cor. 1.23 : a Pearle : accounts of it ( as the Iewes and Gentiles , and all profane men account of the Gospell ) euen meere foolishnesse ; and therefore they so blatter and blaspheme , and like bruite beasts speake euill of those things , Iude v. 10. and those persons which they know not ; but I will assure thee , how ere thou thinke the poore and penitent Christian , the sincere and zealous , to raue , as the Iewes thought of Ieremy , to be distract , or mad , or besides himselfe , as Festus thought Paul , Act. 26.24 . as Christs Country-men thought of our Sauiour , to bee simple men , and fooles , &c. yet neuerthelesse they know , with Dauid , that it is better to be a doore-keeper in Gods house , nay , to suffer affliction , with Moses and Gods people , then to inioy the pleasures of sinne , then to inioy all the priuiledges in Pharaohs Court , then to reioyce here for a while , with Diues , Luke 16. Eccles. 12. and Salomons young man , and then to quake in Iudgement and be damned in hell : yea , they euen in this vaile of teares haue more ioy in their fasting then thou in feasting ; more in praying , then thou in playing ; more in sighing , then thou in singing ; for euen in the midst of mirth the heart of the wicked is heauy , when GOD strikes , and Conscience gnawes ; but the godly are merry in prison , are comforted in persecution , Act. 16.25 . reioyce after stripes , Acts 5.41 . Ionas 2.1.2 prayse God , in the deepe , and in the Whales belly , blesse GOD after hee hath smit them , and exult in Spirit in their old yeeres , as did Simeon . Besides , thy 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 was 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 , tanquam 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 , with 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 ple●itudo temporis venit ille qui liberauit no● à 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 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 .

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 Crosse , from the Crosse to the Graue , and you shall see him still crossed by cursed instruments : so looke on him from Bethlem to Aegypt , from Aegypt to Nazareth , from Nazareth to Capernaum , from Capernaum to Ierusalem , from Ierusalem to Golgotha ; you shall see him tost from place to place , from post to pillar : Herod , the Diuell , the Iewes , the People , the Scribes , the Pharises , the Lawyers the Herodians , the Gentiles , the Romanes , the Souldiers ; Dogs , and Foxes , and Diuels ; Iudas , and Pilate , and Herod ; Earth , and Hell , all opposed madly and maliciously euen against the Lords Annoynted ; whose rage from the first houre of his birth , till the last of his death , could not be quenched without his bloud ; Hee came vnto his owne , but his owne receiued him not , Iohn 1.11.20 .

We surely are in the same predicament , Application . if not worse . Compare vs with the Patriarkes and we come as short of their faith in Christ , obedience and sanctification , as they of our knowledge and illumination ; we come nearer vnto the infidelitie of prophane Esau , flowting Ismael , wicked Cham , cursed Canaan , and their seede , then wee doe to the Faith of Abraham , Isaack and Iacob , &c. to Noahs Obedience , and the holy liues of the rest . For the Iewes : wherein are wee inferiour in the highest measure of ingratitude against Simeons Lord ? wee lodge him not at all , but cast him out of the Inne of our hearts , with the Bethlems : wee shut our gates against him with the Samaritanes , when wee reiect his Word and Ministers : wee bid him depart from vs , with the Gadarens when wee preferre our Swinish lusts before him : we crucifie him worse and oftner in his immortall body , then the Iewes in his mortall , when like mad dogs wee flye in his face , and by swearing and blaspheming wound his wounds , tearing and renting euery part of his humanitie ; and yet wee will be Christians : But I know not how ; vnlesse on the contrary , as the Cynick named his Man : as some say , Mons à mouendo , when it moues not ; for wee moue not after the motion of Christ . We are like the Hare , running one way when wee looke another way . Appion . Christus venit ad homines , in homines , & contra homines . Well , let vs looke to it , Christ is come to vs , Iohn 1.14 . but if wee come not vnto him by Prayer , and into him by Faith , and hee into vs by his Spirit , Iohn 14.18 . he will come to vs , and against vs in Iudgement , to our ruine and destruction , Acts 7.31 . Oh therefore Kisse the Sonne least hee be angry , Psal. 2.

Thirdly , in that Simeons desire of life was not simply for any loue of life , but onely to see , and proclaime , and prayse Christ the Messias , to blesse God for this fountaine of blessings to his Church . It is worth our animaduersion , more worthy our Imitation , that wee ought not simply to desire life for it selfe , but that wee might liue to glorifie God , and to the good of his Church and Children . This point is plaine by the Apostles precept , Rom. 14.7.8 . and by his practise , Phil. 2.23.24 . For , as hee prescribes to others that none should liue or dye vnto himselfe , but vnto the Lord ; that whether Christians liue or dye they should be the Lords : yea , that whether they liue in the body , or remoue out of the body they might be the Lords , 2 Cor. 5.8.9 . So , hee himselfe being in a strait what to doe , whether to liue in the flesh , or to be loosed and be with CHRIST , is ouer-swayed with the loue of his brethren , to dwell with them still , onely for the furtherance and ioy of their Faith . So it must be with thee in that rancke wherein thou art .

Art thou a Minister ? thy desire to liue must be onely to preach the Word , Of Instruction . for the gathering of the Saints , for bringing home the wandering Sheepe , for planting and watering Gods Vineyard , for feeding his people with knowledge and vnderstanding , for propagation of the Gospell , for conuersion of soules , and addition vnto his Church such as shall be saued : and for this end , thy life and thy liuings must not be deare to thee ; that by Preaching or Printing , Disputing , Conferring , Writing , Praying and Meditating , ( the things wherein that holy Augustine and zealous Bernard were constantly and continually imployed ) thou mightst be beneficiall to the soules of thy brethren : yea , for the accomplishment of these ends , as thou art called , A Light , Mat. 6. and Salt , it must not be grieuous vnto thee to consume and melt thy selfe in spending thy spirits to giue light vnto , and to season others . Thy ends in thy Ministery , must neyther be ambitious , 3 Ioh. v. 9. like Diotrephes his , that loued preheminence , nor to be exalted on the right hand or the left , Mat. 20.21 with Zebidee's Sonnes : not to sit onely in Moses his Chayre , with the Scribes and Pharisies : not couetous like Balaams and Iudasses ; Numb . 22. Iohn 13. but Christian and conscionable , like Paul's and Peter's , and Iames , who that they might feede the flocke , endured not onely labours , and stripes , and imprisonments , but euen death it selfe .

Art thou a Magistrate ? thy desire to liue must be the discharge of thy duety , the execution of thy function , the decision of Controuersies , the cutting off of strifes , in their causes , courses , and euents ; the iudging rightly betwixt man and man , &c. to be a nursing Father to the Church ; to stand for Gods Truth and Orthodoxe Religion ; to be zealous for Gods glory , to defend the fatherlesse , right the oppressed , to let the cause of the Widow come before thee , to draw out and vse the sword committed vnto thee , for the defence of the righteous and the right ; for the offence of the wicked and their wrongs : these are the ends thou must aime at in thy place , whether superiour or inferiour .

Art thou a gouernour , a Master of a Familie ? hast thou a charge committed to thee ? thy desire to liue , must be rightly to discharge it , and thy duety in it : as namely , prouision for thy Wife , and Familie depending vpon thee , walking ( like Zacharie ) holily , Luk. 2. in respect of God ; honestly and vnblameably , in respect of man ; Christianly and conscionably in thy calling and vocation : for that end , as also that God may haue glory ; in thy priuate duties of Religion , as reading , and praying , and instructing of thy Family within the bounds and limits of thy calling , together with a discreete gouerning of them that are vnder thy command , by correcting and encouraging as neede shall require ; that thy house , like the houses of Abraham , Ioshuah , Crispus , Stephanus , and Cornelius , may be like vnto a little Church , wherein spirituall Sacrifices are offered vnto God daily and duely : that so thou maist heate and warme those that are within thee , and that thy light may breake out to inlighten others outwardly .

So all other men , be they what they will be , from the Throne to the Plough , from the King to the drawer of water , from the head to the foote , Physitian , Lawyer , Courtier , Student , Tradesman , Artificer , Mechanicall man , Husbandman , Souldier , Seruant , must liue , and desire to liue , not to themselues , but that in their places , 1. by their Life ; 2. their Labours ; 3. Mat. 5. their Prouokements ; 4. their Examples : their light should so shine here , that others seeing their good workes , might bring glory to him who is the Father of lights : to him which is the light of the Gentiles , and the glory of his people , euen here Simeons LORD , whom Simeon prayseth , and to whom hee prayes .

Of Redargution . But sure the liues of most men , from the highest to the lowest , is as contrary to this light , and as irregular from this rule , as darknesse and irregularitie it selfe : for , if we should make a quere , and an inquisition here , as the Lord will make in Iudgement , for such Simeons ; Ezek. 9. if they should now be marked in the forehead like Ezekiels Mourners : where should we be inquisitiue for them ? In the Court ? perhaps there might be culled out some Ioseph , as in Pharohs : some Obediah , as in Achabs : some Daniel , as in Nabuchadnezzars . In great Houses ? some Naaman , as in the house of Rimmon : some Iacob , in Labans : some Chuza and Iohanna , as in Herods . In the Campe ? some Cornelius . In the Citie ? some Lot . In the Country ? some Boaz. Amongst great ones ? some Nichodemus . Amongst priuate men ? some Nathaniels , that desire to liue no longer , then God may be glorified of them , in them , and by them . But compare them to the multitudes that swarme in euery corner , of Court , Countries , and Cities , of all sexes and sorts , ( like Aegyptian Locusts and Grasse-hoppers ) that liue onely to themselues , and for themselues , that limit themselues in themselues , in effecting their owne proud , couetous , vaine , ambitious , sinister ends , and carnall desires , without any reference or relation to Gods glory , or the good of others ? and they are very few : one of a Citie , and two of a Tribe , Ier. 3.14 . like the after-Vintage , and the Haruest gleanings ; like the few names written in Sardi , Apoc. 3.4 . as for example , in particulars , ah si fas dicere ? sed fas .

In the Sonnes of Leui , how many there be that liue of the Altar and serue not at the Altar ? that scumme away the fat , but pollute the the Sacrifice , like Elie's Sonnes ? that seeke sua , non suos , their owne gaines , not the peoples good ? Qui se pascunt , non oues ; that feede themselues of the flocke , but not the flocke , ouer which the holy Ghost hath made them Ouer-seers ? that seeke for nothing ( as was once truely said of the ancient Abbots , Monkes and Cloysterers , ) but a lazy life and carnall command , Otium cum honore ; against whom these , and all such complaints as these , which Gregory and Bernard tooke vp in their times , might be well vsed and vrged ? I say , how many there be of such , I rather leaue to the consideration and deploration of such as haue any eyes or hearts , then to the expostulation of this place : onely I say , whether such are Simeons , or Simons , or Sinons ; like Iude , or like Iudas , who sees not ?

Secondly , for the Magistrates : what are the aymes and ends of most of them ? To discharge those dueties that the Word inioynes them ? which those worthy Lights , Moses , Phineas , Ioshuah , Samuel , Nehemiah , Salomon , haue by their president and practise laid before them ? No verily : for , then wee should not haue the Sabbath , which aboue all dayes should be sanctified , so profaned ; so much drunkennesse abounding , vncleannesse ouerflowing , Oathes breaking forth , by Gods Law capitall and criminall , and by death penall , vnreformed ; nay , vnreprehended , vnremoued , yea , vnreproued : which shewes that many of them liue onely to the satisfying and seruing of their owne couetousnesse and vnconscionablenesse , like Ahab , Festus , and that infoelix Felix ; or licentiousnesse , like Herod ; but neyther vnto GOD , nor to doe good , vnlesse to themselues .

Thirdly , as wee see the motion of the head and Eye , Ecclesiasticall and Politicall , of Ministers and Magistrates , meerely naturall , ( like that of the Elements and Beasts ) after which the whole bulke of the body , of the people , moues : so in the heads Oeconomicall , wee shall see little spirituall . For , what is the aime of Masters and Mistresses in their housholds regiment ? is it Gods glory ? the good temporall and eternall of those that are vnder them ? doe they liue , or desire to liue that by their meanes their housholds might be the households of Faith ? their wiues Christs Spouses ? their Children Gods Children , and Heyres of of Grace ? their Seruants Gods Seruants , the Lords Free-men ? their Kinsemen , of the spirituall affinitie and consanguinitie of Christ ? that their strangers within their gates , with them might enter in at the Gates of Sion ? Are these their ends ? Caius contrarium verum est , the cleane contrary ( or at least contradictorie ) is verified in most . Let experience speake : looke into their houses , into their regiment , into their carriage and disportment ; and yee shall see their exercises such as were vsed in the Siege of Thebes , couetous carding and dicing , or wanton and promiscuous dauncing : you shall finde moe shewes of Religion in the vse of the Word , in the house of a Iew ; more seeming prayers in the house of a Turke , Papist , or Pagan ( who pray oftner to Saints and Idols then they ) then in their houses , which are rather dens of Diuels , and cages of vncleane Birds , then Churches . What are the desires of such who sees not ? What their deserts who knowes not ? who feares not ?

In the same ranke are the rest : where is the Tradesman , ( as Iob of the good Messenger ) one of a thousand , let him stand forth , whose heart tels him , that truely and sincerely in his Trade and Calling hee aymes aright ? and so all others , let their soules speake . Who in their traffique and commerce with men ayme at GOD , at the profit and emollument of others , and not wholy , or for the most part , at themselues ? Who in seruing of man seekes directly and immediately to serue God and not rather himselfe ? Who seekes grace and godlinesse , and not gaine ? such an one erit mihi magnus Apollo : I would trauell farre on my feete to finde such a Phoenix .

For the other sort , that liue eyther in no calling , or in a sensuall sinfull calling , such as riotous Prodigoes , profane Esau's , vaine Gentlemen , gull Gallants , retchlesse Ruffians , licentious Lechers , gracelesse Gamesters , filthy Brothellers , Queanes , Curtizans , and beastly Bawdes , with all the rest of that restlesse and retchlesse crew : alas , what good doe they in the world ? what ayme they at , but like Swine to feede ? like the rich Churle , to goe brauely and faire deliciously with the Sabarites and Sardanapalus , to inuent and wallow in polluting pleasures , to feede their fancy , please their owne humours , content themselues , delight the flesh , and damne the soule ? liuing to eate , eating to liue the life of sinne ; doing as much good to others , as the Moath to the garment , the Caterpiller to the fruit , the Cantharides to the Oyntment , spoyling and infecting ( like plaguy people ) whom thy liue amongst . Therefore these and all these , Terrae invtile pondus . as they are vnprofitable burthens to the earth , they shall be swept away from the earth like Iabin and Sisera , and the Sodomites , euen into hell , Psal. 9.17 . As they glorifie not God , which was the end of their Creation and Redemption ( which they forget ) so God will neuer glorifie them . Therefore let vs all , both men , with Simeon , and women , with Lidia , Dorcas and Deborah , &c. doe good here in life , that wee may receiue good in and after death : liue , and desire to liue onely to God , and for God here , that wee may liue with God for euer hereafter .

Fourthly , and lastly , here wee are to take notice of that which wee haue obserued in Moses before ; namely , that Simeon is willing to dye : for the whole Text imports and carries it , that there was in him no vnwillingnes to dye ; not so much as in show : but a great willingnesse , propensitie , and disposition to his dissolution , whether wee take his words here as Optatiue , Oh that thou wouldest let thy Seruant depart , as some doe : or Indicatiue , Now thou dost let , &c. or Precatory , Lord , now let , &c. or plainely , as they are here ; all import perspicuously that hee dyed voluntarily .

From whence note , that a good Christian is willing to dye : wee may see this , as in Simeon , so in Paul . Phil. 1.23 . who desired to be dissolued , and to be with CHRIST . The like might be instanced in the death of Moses , Deut. 34. who at Gods command , went as voluntarily vp to the Mount to dye , and to be sacrificed himselfe , as Abraham went to sacrifice his Sonne . So , if wee consider the death of the Patriarkes , of Abraham himselfe , of Iacob , of Dauid , &c. that dyed naturally : as also of Saint Steuen , Mat. 27. Acts 7. ● of our Sauiour Christ himselfe , in the Scripture : as also of blessed Martyres that were put to death violently , we shall finde that they went vnto their deaths , and into the Graue , as voluntarily as Noah into the Arke ; taking Gods stroke vpon themselues as patiently as Aaron did , Leuit. 10. when God smote his two Sonnes , Nahab and Abihu ; and as Eli did Samuels report of his houses ruine , 1 Sam. 3 , The Saints very last words , being of the same straine and Dialect with Simeons , import so much , as wee may see Moses , Deut. 32. ( with this good old man here ) concluding his life with a Swan-like Song . So also Dauid . 2 Sam. 23. So Babilas the Martyr , feared not that his soule should returne vnto her rest : neyther did Ignatius care when hee dyed , Euseb. lib. 3 c. 30. Vide Grin . Apotheg . morientium . or of what kinde of death hee should dye ; nay , though hee were grinded by the teeth of Lyons , because hee was the Lords Manchet , and must be made cleane bread for Christ . So Melancthon , almost in the same words with Simeon , If it be the will of God I am willing to dye ; and , I beseech him to grant mee a ioyfull departure . With many moe .

Now , the Reasons which make the childe of God so willing to die , are many , the principall are these .

First , Si qua dies bona est , velocibus praeterit horis . Innimica tenacius haerent . because hee findes no good in this life , no ioy , no content , more then a Prisoner in his bonds , a bird in the snare , or a beast in the ginne : his ioyes being imperfect , and mixed with a thousand sorrowes , hauing for one Sunny day a hundred tempestuous stormes : his best dayes being like Iacobs , few and euill ; his worst , many and miserable .

Secondly , Nil boni in vita , nil mali in morte . because there is nothing in this life , which giues true and sollid satisfaction to his soule , finding ( with Salomon ) all Sublunarie things to be vanitie and vexation of spirit , as Honours , riches , wisedome , wealth , knowledge , Babels building , Moses and Daniels Aegyptian and Caldean learning , Cressus and Crassus his wealth , Midas his gold , Policrates good successe , Ezekias his Treasure , Nero's Musicke ; all other things which should doe good to the nature of man , or delight the minde of man , giuing him no more content , then ayre and winde to an empty stomacke : for , as a Quadrangle cannot fill a Triangle , but some corner will be capable of more ; so the whole circuit of this round Orbe , this Quadrangular world , cannot content the heart of man , which Anatomists say is Triangular in the forme ; God onely , Christ and his Spirit , the blessed Trinitie , that made the soule , can fill it with true delights , and fulfill the true desires . In which respect the Christian , to whom all things else are bitter , but Christ , is not quieted till hee inioy Christ , no more then the animate or inanimate creatures are at peace till they haue their rest in that centre whitherto they moue : his heart still trembling till it be with God , like the Needle touched with an Adamant , still quiuering and shaking , till it looke directly to the North Pole : and therefore as Noahs Doue , sent out of the Arke , found no rest to the sole of her foote , till shee returned into the Arke againe ; so the true Christians , the Lords mournefull Doues , finde no resting place here , till their soules returne to the Arke of their strength , that God , that sent them out into their bodies , euen as the Iewish Tabernacle had no rest , but was carryed from place to place till it entred into Canaan . Exod. 26.1 . & 33.7 .

Thirdly , because of the crosses and afflictions which are incident vnto him in this life : for , as the whole humane nature is subiected to the Crosse , so chiefely the Christian . The world which is a Paradise to the carnall , is a Purgatory to the Christian ; Psal 34 . 1● Act. 15.21 . Many are the troubles of the righteous ; all that will liue godly in Christ must suffer affliction ; euery Disciple must take vp one crosse or other , if hee will follow Christ , which crosse-way is the way to heauen ; euery childe of God is corrected ere hee be receiued : the purest Gold must be in the furnace ; the Lords owne Wheate is thrashed , winnowed , and grinded : and Gods trees must be pruned : Vt vnda vndam , as waue succeedes waue , so crosse succeedes crosse , as Dauids Lyon succeedes his Beare , 1 Sam. 17.37 . and Goliah the Lyon , 1 Sam. 18.27 . and the Philistines Goliah , and Saul the Philistines , 1 Sam. 21. Now the Christians death is most welcome , that changeth his Mara to Naomi , his bitternesse into beauty , which deliuers him from dangers and dolours , Gen. 19. as the Angell did Lot from the fire , Dan. 3. and the three Children from the flames , and Daniel from the Lions : Dan. 6. death ( like Zerobabel ) deliuers the Lords Israel out of Babilon , Zach. 4.6 . therefore death must needs be welcomed like a day of deliuerance , a yeere of Iubilie which brings Ioseph out of Prison , Gen. 41. Gen. 31. Iob 41.12 . Iacob out of seruitude , and Iob from the dung-hill . Mors enim malorum remedium , & portus humanis tempestatibus , Plutarch . de consol. ad Apol.

Fourthly , in respect of their sinnes which cleaue so fast on , which they cannot shake off ; Sinne , with which they are at opposition and deadly feud , dogs them at the heeles , like a Serieant : waytes on them , like a Catchpole : insinuates into them , like a claw-backe : creepes into their bosomes , as a Serpent : stings them at the heart , like an Adder : followes them , as their shadow : stickes close to them , like their shirt vpon their skinne , their skinne vpon their flesh , and their flesh vpon their bones : insomuch that it burnes and frets them as Dia●●raes poysoned shirt did Hercules , and as the Ticke , vexeth the Oxe : which makes them crye out in the anguish of their soules , In me duo armati , Amor & Odium , Iacob & Esau , Caro & Spiritus , &c. Hier. with Paul , and the faithfull , Rom. 7. Oh miserable man that I am ! who shall deliuer mee from this body of sinne ? They complaine of the strife of the Flesh and the Spirit , as Rebeccah of the strugling betwixt Iacob and Esau . Now death comes and rescues , and makes thy baile , and playes the Mid-wife , and ends the broyle , therefore welcome to the well disposed .

Fiftly , they are here Pilgrimes and strangers , 1 Pet. 2.11 . as was Dauid , and the rest in their ages : they are here exuls and banished men , as Children put forth to nurse from their Mothers , as Schollers and Pupils sent to forraine Schooles , and to farre Vniuersities : and therefore their returning home to their owne Country , their restitution to their prouided Kingdome , their fetching home to their Father and friends , their retyring to their Fathers house , though it be through the shadow of death , must needes be acceptable .

Sixtly , they know that the day of their death is better then the day of life , Eccles. 7.3 . because they dye prepared , their soules purged , their hearts by Faith purified . As they haue entered into the first degree of eternall life in this life , when they beleeued , and receiued the gifts of the Spirit , the earnest of their Saluation ; so they enter into the second degree in death , August . in . Iob. Qui cupit dissolui , & essecum Christo , non patienter moritur , sed patienter viuit , & delectabiliter moritur . when their soules are carryed into heauen , and they dye in assurance of the third degree , when body and soule shall be re-vnited to participate of happinesse , as they haue liued together in holinesse .

Seauenthly , they dye , as with a desire , so in an expectation to see and behold the face of Christ ; of which , with Steuen , they haue some glimmering in their deaths : and therefore death to the godly , so farre as regeneration rules , is no more burthensome then the stripping off the cloathes , vnto a louing Spouse , to goe into the Marriage-bed of her contracted Bridegrome . Hos. 2.19 .

Eightly , they haue kept a good Conscience with God and man , like Paul , Acts 24. And therefore they feare not iudgement , no more then a true man feares to looke the Iudge in the face .

Ninthly , wherein they haue offended God , they haue their sinnes remitted , and therefore feare not to hold vp their hand at the barre , since they are quit before by Proclamation of all the promises in the Gospell , and haue the Kings Pardon sealed them in the Sacraments .

Iacula praeuisa minus ferun● . Tenthly , they haue oft in life invred themselues to thinke , speake , record and meditate of death , euen as did Christ their head , and his Seruants , Iacob , Moses , and Paul , as appeares in the Word , and therefore Deaths dart foreseene , Praemoniti , Praemuniti . wounds them lesse , being fore-warned of it , they are fore-armed for it . Euen as the Souldier that hath beene long trayned , and in many skirmishes , is more couragious in the maine Battell , and as hee that hath long exercised himselfe in foyles , is more hardy to fight with sharpe : so the petty conflicts that the godly haue had in their owne breasts with Deaths feare , make them more hardy to encounter Deaths force .

Eleuenthly , they entertaine it as a reward for their worke , as a rest from their labour : as willingly as the hired labourer receiues his hire , and reposeth his wearied limbes , Dan , 12. Esay 57.2 .

Twelfthly , they are perswaded , and haue their Faith grounded in an happy and blessed change , they expect a Metamorphosis , and an alteration , a comfortable transmutation of Earth for Heauen , of the Sea for the Hauen , of Griefe for Glory , of the outward Court , for the Sanctum Sanctorum , of a Mortall for an Immortall body , of Enon for Salem , Sodome for Segor , Aegypt for Canaan , the Wildernesse of Sin for the Land of Promise , of a House of clay terrestriall , for a House celestiall aboue the Clouds , 2 Cor. 5.1 . And therefore they are as willing to make this exchange , as a poore begger would be to exchange his poore rags for some Princes robes , or some poore man to leaue his smoaky , rainy Cottage for a pompous Pauilion and decked Chamber in the Court.

To reape the Vintage of this discourse , the vse to vs , is first of examination , in that it is an argument of a good man to be willing to dye , as here was Simeon . Lay thou thy hand on thine heart , and search in thy soule what propensitie and disposition thou findest in thy selfe to dye . Many arguments there are in the Word and tryals both of a holy and a happy man , both affirmatiue , in shewing what hee doth : and negatiue , in shewing what he auoids , Dauid points at him in the first Psalme , as also in the 32. Psalme , verse 1.2 . as also in the 15. Psalme . So doth our Sauiour Christ , in the first eight Verses of the fift of Mathew . So the Apostle Paul in the 2. of Cor. ch. 7. ver. 11. with other such places ; as namely , delighting in the Word , meeknesse , mourning for sinne , hunger after righteousnesse , &c. care to please God , Feare , Zeale , Indignation against sinne , not letting Mony to Vsury , and the like : yet sure there is no greater euidence of an honest and holy heart , then so to walke vprightly with God in life , as alwayes to be willing to imbrace the strictest Summons of death ; to be as ready to depart out of this world , as the Israelites were to depart out of Aegypt .

Againe , it is most vsually a note of a soule eyther altogether soyled in corruption , or indued with a smaller measure of Sanctification , to be violently possessed with a continuated feare of death : and therefore in this particular finde out thy selfe , and trye in what case thou standest ; for , the more vnwilling thou art to dye , commonly the more Nature rules in thee , the more earthly , fleshly , and carnall thou art : the more willing , commonly the more Grace raignes , the more thou art holy , heauenly , and spirituall : in which case you shall obserue , that the desire to liue or not to liue , to dye and not to dye , hath oftentimes ebbed and flowed , according to the measure of grace or corruption , of sinne or of sanctification . Euery man may finde this in his owne heart vsually , vpon the search .

Hence it was , Luke 8.33 that our Sauiour Christ hauing the greatest measure of grace , was most willing to dye , amongst all the sonnes of mortall men , as appeares in the Gospell , by his often speaking of his death , as desiring it , Mat. 10.38 So 16.21.17.22.23 . by his hastning Iudas the actor in it , Iohn 13. in calling Peter Sathan that disswaded him from it , Mat. 13.23 . yea , in accounting it his Baptisme , Luke 20.50 yea , his meate that he was to eate , Iohn 4 32. yea , his exaltation , ver. 28. yea , a thing that hee desired , Luke 22. And when hee came to act the bitter part in this dying Tragedy , how voluntarily did he send out his soule ? Hee gaue vp the Ghost , saith the Euangelist : the spirit was not taken from him , ( for no power could doe that ) but hee gaue vp his Spirit into the hands of GOD his Father ; Emisit , non amisit Spiritum , hee sent out his Spirit ( as Noah sent the Doue out of the Arke ) willingly , it was not taken from him compulsorily . Now , that which holds in the Head , Christ , in some proportion holds in the Saints , his Members , who are conformed into the similitude both of his life and death ; the nearer they come vnto Christ , by the vnion of Faith , the more they participate of the Spirit of Christ in life ; the more willing they are to goe to Christ , and to haue a further communion with him , in and after death .

Note 2. It is not so with the wicked , for the further they runne from God in life , the lesse ioy they haue to be fetcht before him by death ; the lesse grace , the more griefe to dye ; the more vile , sensuall , and sinfull their dayes , the more they desire to prolong them , being as vnwilling to dye , as the Beare to the stake , or the Bull to the ring .

The reasons are these :

Reasons why wicked men are vnwilling to die . First , because they haue their pleasures in this world : to which they are wedded , and with which they are intoxicated and bewitched , as Vlisses and Diomedes companions with Circes charmes , and Calipsoes Cups , till they be turned into beasts . Now , what delight hath the beast , but in fayre feeding , and carnall companying , according to his kinde ? neyther they , being as loath to leaue these pleasures , as the childe his bable , or the foole his folly .

Secondly , Death depriues them of their worldly promotions , Acts 12. it throwes Herod from his seate , and Baltazar from his Throne , Dan. 4. it expulseth Monarchs from their Countryes , and with as great a sway as that Antichristian man of Rome kickes off their Crownes , deposing Kings , disposing Kingdomes , laying their honours in the dust . And therefore no maruell that the proud Impes of Lucifer feare it , as hautie Hammon did the Gallowes .

Thirdly , it pluckes them from their profits ; it takes Nabal from his Sheepe ; Ahab from his vsurped Vineyard , and Midas from his Gold , which worldlings are as willing to leaue , as the dogge the Flesh-pot , as the hungry Kite the sauory carrion : to liue in the earth alwayes , it is their desire , as much as the water is desired of the fish , and the Ayre of the Bird , and the earth of the Moale : they are as content to build tabernacles here , as Peter was vpon the Mount , Mat. 17. but to goe into the earth , that is , darus sermo , a harsh word ; they are as willing to leaue the world , as the Bird , the Beast , and the Fish , are , to forsake their nourishing Elements ; as the starued childe is to part with the desired dugge . Oh Death , how bitter art thou to a man whose portion is in the world ? saith the Wise-man . Oh mors mordens ; bitter indeede as gall and worme-wood .

Fourthly , Death depriues the wicked not onely of their goods , but of their Gods , what euer they make their Idols , and giue their hearts vnto ; which Idols they as vnwillingly leaue , Iudg. 17. Gen. 31.19 as Michay did his , and as the Papists their Idolatrous Masse ; as Rachel did her Fathers Idols , which shee concealed and couered .

Fiftly , Death takes them away from their pleasing companions , which they are as loath to part fro , as Elisha was to leaue Elias , as Ruth to leaue Naomi , but most vnwilling to exchange them for the company of Diuels and Hell-hounds .

Sixtly , they are vnfitted and vnprepared for Death : they haue not made their accounts straight ; they haue not Oyle in their Lampes ; they haue abused their Talents of gifts externall and internall , and therefore they quake to be brought by Death to render an account of their Stewardship , with the wicked Steward : to meete the Bridegrome , with the foolish Virgins : to be called in coram , before their great Master , with the wicked Seruant that smote his fellow-seruants , and with the other vnprofitable Seruant .

Seauenthly , they haue no hope in death , except a vaine and wanne hope , such as perisheth like the vntimely fruit of a woman . Death ( like Michay to Ahab ) neuer prophesieth any good to a wicked man , and therefore he is as vnwilling to dye , as a Theefe and Malefactor to be brought before the Iudge ; as a bad debtor before his creditor ; as a Swine to the slaughter : for , as the Swine by a naturall instinct , knowes that hee is good for nothing but the Shambles ; so , the wicked , by the rage of his owne conscience , which is like the flash before hell fire ; and by an Historicall Faith , whereby hee beleeues there is a hell , and euerlasting fire for such as hee is ; Fornicators , Esay 30.33 Mat. 25.41 Reuel . 21. ● . 1 Cor. 6.9.10 . Iude 4.13 . Mat. 7.23 . whoremongers , drunkards , wantons , theeues , couetous , impenitent , vnbeleeuers , and all other workers of iniquitie ; hee knowes that hee is good for nothing but to be burned , and to be stubble and fuell for that flame . And therefore as the Swine shewes his dislike of the Shambles and his slaughterer , by whining and crying and repining ; so the hoggish , Epicuri de grege porcus . Epicurish , carnall man , shewes his discontent and disobedience vnto God , and to his summons by death , by muttering , murmuring , barking against heauen , and blaspheming .

If wee apply this poynt by vse vnto our times , wee shall finde infinite millions and multitudes of carnall and wicked men , swarming like the Aegyptian Locusts and Grashoppers amongst vs ; for alas , how many are there , which beare vp their heads high , and set vp their crests , exalt their hornes , and prancke vp their Peacockes plumes , lifting vp themselues aboue others in the pride of their harts ? boasting like Braggadochies , of their birth , valour , learning , wit , wealth , parts , and prowesse ; shewing much drunken , and swaggering , and irefull , and reuengefull valour , in their base and bruitish passions : and yet the same at the imagination and apprehension of death , shew themselues as arrand cowards , as the Arcadians Clineas or Dametas ; altogether daunted and dismayed like Gorgon at the sight of Medusaes head : they quiuer and quake like an Aspen-leafe , shake and tremble like the Aguish sicke man : at the thought of it their heart trembles , their bloud is coniealed , and like Baltazar in the like case , their countenance is changed , and their knees smite together : the sound of death to them is the most harsh of all sounds , and puts them sometimes in a deadly sowne ; the noise of the roaring Canon is not so fearefull to the fainting Souldier , nor the Lightning and Thunder was so terrible to Nero , as the summons of death to such naturall men , whether by the Harbenger thereof , Sickenesse , or from the condemning voice of a Iudge , or by such meanes , for these reasons before mentioned . What doth this argue , but a guiltie conscience , a secure soule , a hardned heart , a carnall minde , and a maine measure of infidelitie , incredulitie , and want of faith , in the remission of sinnes , the resurrection of the body , the immortalitie of the soule , and hope of a better life : which considerations , as they haue moued the ancient and moderne Martyres , Ignatius , Policarpus , Laurence , Cyprian , and others in our precedent age , French , Germaine , and English , to subiect themselues to the mouthes of Lions , flames of fire , and all other tortures and torments , which Madnesse and Malice could inuent , &c. So the diffidence of these , the want of the perswasion of Gods loue , and expectation of wrath and vengeance after this mortalitie , makes wicked men entertaine Death as Ahab did Elias , euen as their greatest enemie , as their Iaylor , their Serieant , their Butcherer , their Executioner , as the curber of their delights , and procurer of their curse . Yet that I be not mistaken , I doe not here condemne all feare of death , and make it such an essentiall note of Gods childe , as though euery one that feared God did not at any time , or in any respects , feare to dye : or that wicked men might not sometimes , and vpon some seruile respects , with some shew of alacritie vndergoe death : for , First , I know that there is in all men a naturall desire to liue , which caused Ezekias to mourne when hee was to dye , Esay 38.10 . And Dauid to pray that his soule might liue , Psal. 6.4 . and Psal. 119. As also our Sauiour Christ to desire the Passage of the cuppe from him , Luke 22. There being a naturall desire in the best of Gods Saints to liue Nature fearing her dissolution , and the body and soule being as loath to part as two friends that a long time haue liued and loued together . Secondly , besides , I know Gods Children may be desirous to liue , as to glorifie God more : so , for some other good ends propounded , as for the better setting their estates to their successiue seed : for the establishing their houses , for to dispose of their Children in some religious courses : which was the cause that Ezekias desired to liue , say Interpreters ; because when the Prophet brought this message of death to him , hee was without issue , and left none to suceede him in his Kingdome , as Gods promise was to his Father Dauid , 1 King . 8 . 15●3 . Thirdly , a godly man is sometimes in distresse and perplexitie of minde , as Dauid was when hee made the sixt Psalme , at which time hee is vnwilling to depart , till GOD shine vpon him againe with his fauour . Fourthly , a godly man may pray sometimes against some kinde of death ; as our Sauiour Christ did , praying not simply against death , but against that cursed death of the Crosse ; fearing not death , but the curse of the Law that went with death . Fiftly , I know that euen naturall men haue made light account of death , such as the Decians and the Fabritians , Curtius and Codrus , with others amongst the Romanes , and Athenians , that exposed and spent their liues for the good of their Country , I know euen of obstinate Heretiques ▪ such as the Gnostiques , and the Circumcellions : more lately Michael Sernetus ; many moderne Papists ; yea , the late Arrian burnt in Smithfield , haue some of them vndergone death more willingly and chearefully then those that haue had in them farre more grace and sanctification : Wicked men may dye willingly for sinister respects . but some of these haue imbraced death so welcomly , out of a morall desire of doing good to their Country , or out of vaineglory , to be spoken of , like those Heathen ; or out of obstinacie , or desperate madnesse , or peruersenesse against the truth , or Diabolicall delusions , or erronious conceits , or Atheisme , or opinion of merit , or chiefely pride of heart , to be magnified and famoused of their fauourites , or some other sinister ends , not for Gods glory , or hope of any better condition after this life , as these Heretiques . So that my conclusion ▪ still holds , notwithstanding these doubts and scruples , that Grace kisseth Gods rod , though in the hand of Death ▪ Nature barkes and bites at the hand that holds the rod : Gods Sheepe going quietly to their graues , like Lambes to be sacrificed ; carnall men gruntling and complaining like Swine to be butchered .

Thirdly , since that Grace is willing , Nature vnwilling to her dissolution , all are to be exhorted to vse the meanes to helpe forward their spirituall part , to be more willing to curbe their carnall part , Meanes to make vs dye willingly . in it nilling . The meanes are two : first , priuatiue , for the remouall of the impediments which lye in the way : secondly , positiue , in incouraging vs to enter the way of all flesh . What the causes are that cause the carnall man to sing Loath to depart , you haue heard ; as namely , the losse of his pleasures , profits , preferments , promotions here , with the like ; in all which things wee must looke to our hearts , and be watchfull Centurions ouer our affections , least they be carryed with too violent a course and torrent , in the prosecution and pursuite of these terrestriall and earthly things ; wee must not be mad vpon the world as worldlings are : let vs not place our affections on things below , but on things aboue , where CHRIST sits at the right hand of GOD : let vs vse this World as though wee vsed it not ; as wee vse Physicke and wines , modice , medice , with moderation and mortification , as a Student vseth recreations , for necessitie , not vanitie : let vs not fall downe and worship the Diuell ▪ though hee would giue vs it all : let vs not bowe the knee to Baal , nor adore the golden Calfe , nor sell our soules for the trash and the dongue , the * * Siluer and Gold . white and red dust of it , as Iudas did : let vs touch riches tenderly , with our hands , not with our hearts , as wee doe Thornes , because they are Thornes : let vs not loue vaine pleasures ▪ least after their Beeish honie wee feele their Waspish sting : when these charmers charme to delude vs , let vs be as wise as Serpents , stopping both our eares ( as shee doth ) with the taile and the earth ; remembrance of our ends ( of which the taile is an embleame ) and of our earth , whither wee shortly must . Thus must wee first learne to practise this hardest point of Christianitie , in dying to the world , ere euer wee can be willing out of faith and feeling to dye out of the world : for alas , what causeth men that they haue as little heart to goe into their Mother-earth , as the Moale hath to come out of the earth ; but onely that they loue the earth too well ? being desirous euer to liue vpon the earth , but neuer to lye in the earth . Why list not worldlings returne to their dust , but onely that ( as true children of the old Serpent ) the curse of the Serpent is vpon them to licke the dust , minding earthly things here , their end being damnation hereafter . Phil. 3.17 .

Secondly , when this is performed , in breaking off thy desires from the world , which is Terminus à quo , the place which thou leauest , then fixe thy eye vpon another world , Terminus ad quam , the place whither thou goest . Looke not too much at the grisly face of Death , which will agast thee ; but at the end of it , where thou shalt see as many comforts as Elishaes Seruant saw , to encourage thee . Euen as hee that is to passe ouer some great and deepe Riuer , must not looke downe-ward to the water , but must cast his eye to the bancke on the further side : so looke ouer the waues of death , and fixe the eye of thy faith vpon eternall life . Looke not at Death in the glasse of the Law , in which it is set out , as a curse and the downe-fall to the gulph of destruction , but in the Christall Glasse of the Gospell , as it is changed and altered so by the death of CHRIST that it is a sweet sleepe , and resting coole harbour .

First , therefore consider , how there is a blessing accompanies and attends thy death , pronounced by the Spirit it selfe , Reu. 14 13. which is alone sufficient to stay the rage of thy affections in the ordinary feare of death : for , who feares blessings , since euen profane Esau sues for a blessing , and euen the very Heathens so much desired that blessednesse which their Philosophers , of all sorts , so much disputed , but neuer so soundly determined as God doth here ?

Secondly , the same Spirit cals it , A resting from thy labour . Now euen the Oxe , Horse , and Asse , desire resting from labour , to be vntyed from their taskes , vnloden from their Burthens all the creatures and the Elements , which groane vnder vanitie , desire cessation from motion : euery thing aymes at his quies and rest and dost not thou ? Now death , I pray thee what is it , but a buster of bonds ; a destruction of toyle ; an arriuing at the Hauen ; a Iourney finished ; thy consummatum est ; thy quietus est ; thy laying away of an heauy burthen ; euen sin it selfe , which ( as Erasmus wittily ) is heauier then Gold , Siluer , Lead , and Iron , in that the weight of it weighed and pressed downe the Angels of light into the pit of hell , and payned Christ our Sauiour our substitute , on the Crosse ? What I say , is this death , but the shaking off of gyues , and an end of banishment , a period of griefe , an escape of dangers , a destroyer of all euils ; Natures due , Countryes ioy , Heauens blisse . Woes Hauen ; the Key to ope the dore to Christians ▪ as it did to CHRIST , Luke 24 26 of blessednes , rest , and immortalitie ; dignifying , nay ▪ almost Deifying whom God hath elected , Nil boni in vita , nil mali in morte . and called in grace , and called to the graue ? this is the right partition of it into his parts and passages , as Antiquitie hath christned it , and our age hath called it , and the godly haue found it : Oh then , why shouldest thou boggle at it , since there is as little hurt in death to the good , as there is little good in life to the bad , as we shall further proue in some particulars hereafter ?

Thirdly , let this cogitation animate thee to sing Simeons Song , in being at least willing , if not desirous to depart , because God takes thy part in thy departing , if thou beest his : thou hast as the Promise , so the Performance of his comfortable presence . It hath beene the Lords constant and continuated custome to be with his Children , like a friend at neede , in their distresse , whose exigents and extremities haue beene his opportunities . Thus hee was present with Noah , in the Floud , Gen. 7. with Lot , in Sodomes flames , Gen. 19. with Iacob , in his flight from Esau , Gen. 33. with Ioseph , in Dodons pit , and Putiphars prison : with Moses , when hee went to Pharaoh , when he was with Pharaoh , and fled from Pharaoh : with Israel , in the Red Sea , Exod. 14. with Dauid , in Sauls pursuite , 1 Sam. 19. with Eliah , in the Desart , 1 Kings 19. with Elisha , when the Syrians came against him , 2 Kings 6. with Hezekiah , in his sicke-bed , Esay 38. with the three Children , in the fire , Dan. 3. with Daniel , in the denne of Lyons , Dan. 6. with Ioseph and Mary , and the wise Magi , flying from Herod , Mat. 2. with Christ , in his combat with Sathan , Mat. 4. and hee will be with thee in thy last conflict and tryall : for , this is his Promise , which he keepes more inuiolably then the Decrees of the Medes and Persians , to be with thee when thou passest through the waters , and through the riuers , & through the fire , that thou shalt neyther be ouerflowne nor ouerblowne in any temptation , Esay 43.2.3.4 5.6 . &c.

Now God will manifest his presence with thee these three wayes , eyther in moderating or mitigating thy paines , as the words of that Propheticall promise doe import , making death no more dolorous to thee , then many ordinary crosses and afflictions which haue befallen thee in life , as some of the Saints haue tryed it .

Or , by the inward and ineffable comfort of the Spirit , which occasioned Paul to reioyce in tribulation , since euen then , the loue of God was shed abroad in his heart by the holy Ghost , Rom. 5.35 . yea , euen in his grieuous sickenesse , it seemes when hee had receiued the sentence of death , as the suffrings of Christ did abound in him , so his consolations did abound through Christ , 2 Cor. 1.5 . God is the chiefe Physitian , and chiefe visitor , when any of his Patients are afflicted , in his owne person ministring vnto them , staying them with flagons , & comforting them with apples ; with his right hand holding vp their heads , and with his left imbracing them . Cant. 2.9 .

Thirdly , he sends a victorious Host , a guard of Angels to be keepers , and Nurses vnto his Seruants , to hold them vp , and beare them in their armes , as Nurses doe young Children : and to be their champions and guards against the Diuell and his Angels , Psal. 30. All these comforts with many moe , going along with thee , like the Cloud and the fiery Pillar with the Israelites ▪ should cause thee to march valiantly , euen through the Pikes of death ▪ to thy appointed Possession . And so wee passe in this passage of Sime●n , to the third Point .

His acknowledgement of the Diuine Permission . In these words , Lettest thou .

IN which phrase obserue , that what euer comes to passe , is by the letting and permission of God , whether in life or death for there is nothing done in the world but that which the Almightie will haue done , eyther by permitting it to be done , or by doing it himselfe . Or as the same Augustine , All things are eyther done by Gods helpe , or suffered to be done by his permitting , Domino vel adiuuante , &c. yea , euen those things which are done contra voluntatem , against the will of GOD , yet are not done , praeter eius voluntatem , besides his will : by which will , with Hugo , Euchir . cap. 101. I meane his good pleasure , his operation and permission ; yea , euen in Sinne it selfe , the cause of death , God hee hath a worke . God workes in euery euill , but he workes not euill , nor euilly , Lib. de sac . c. 7. part. 4. as the Papists slander Caluin to teach . Agit in malo , &c. hee workes in the euill , first , by permitting ; secondly , by disposing : by permitting I say , not by prouoking . For , though God offer the sinner obiects ( to vse Augustine and Bellarmines Similitudes ) and leaues a man to himselfe , yet hee inclines not his will to euill , and therefore is not the cause of euill , no more then the Shepheard by setting hay or grasse before the Sheepe is the cause of the Sheepes feeding : or the Huntsman by shewing the Grey-hound the Hare or Deere , is the cause of his running , but onely the dispositions and inclinations of both to runne , and to feede .

Secondly , by ordering and disposing sin : for this is the propertie of the diuine wisedome , saith Clemens , Vti vtiliter , Strom. l. 1. &c. to vse those things profitably , which are done peruersely . Aug. Euch. c. 101. De malo opere , &c. God out of euery worke that is euill workes that which is good ; euen as in the first Creation he brought light out of darkenesse , and as a wise Physitian out of poysoned Serpents and venemous beasts , extracts a preseruatiue against poyson . Thus hee disposed of the Treachery of Iosephs Brethren , and the Treason of Iudas against Christ , to his owne glory , and the good of his Church : in the preseruation of old Iacob and his Seede , and the saluation of his owne Elect Israel . Therefore as in one act of the death of Christ , 1. God ; 2. Christ ; 3. the Diuell ; 4. the Iewes ; and 5. Iudas wrought , but not from one cause : Aug. ep. ad Vincent . 38. the Diuell suggestingly , the Iewes maliciously ▪ Iudas couetously , Christ executiuely , in deliuering himselfe ; God decretorily , in decreeing ; and dispositiuely , in disposing the death of his Sonne to the sauing of the Elect , and condemning of the Reprobate , being the rising and falling of many in Israell . The like is seene in other sinnes , wherein there are diuers agents ; Aug. de Gen. ad lit . imp. c. 5. De ciuitate Dei lib. 11. c. 17. Mors non naturae conditio , sed poena peccati , de praed. & gratia . c. 11. some sinfull but GOD alwayes sinlesse : for , Pecc●teres in quantum peccatores , &c. God makes not sinners so farre forth as they be sinners , but onely ordereth and disposeth them : being as the best Creator of those wils that are good , so a most righteous disposer and orderer of those wils which are euill . But as for Death , which is the punishment of sinne , not the condition of Nature ; God is not onely the permitter and prouident disposer , but the iust inflicter of it ; yea , vitae necisque arbitrer , the author and ordayner , as of life , so of death : for , it is he that formes the light , and creates darkenesse ; hee makes peace , and creates euill , Esay 45.7 . What euill ? Not the euill of sinne , Non mal● culpae , sed poenae . but the euill of sorrow , of sicknesse , of troubles , banishment , famine ; yea , Death it selfe , Leuit. 26.

This poynt is worthy our further inlargement : namely , that all death , for the Time of it , the Place of it , the Matter , the Manner , the Cause , the Occasion of it , is immediately from God , operatiuely , penarily , or permissiuely .

For the Time : Euery death is determined by God . if death come in the morning , or mid-day , in the euening , or Cocke-crow of life : in the Infancie , or childe-hood , or nonage , or youth , or adolescencie , or perfect age , or decaying , declining , or decrepit old age of our yeeres : if it crop vs in the sprout , or the Spring , or the Summer , or the Autumne , or the Winter of our time , God that is Palm●ni , a secret numberer , hath numbered our dayes and measured our time : for the LORD makes our dayes as it were an hand-breadth , Psal. 39.5 . eclipsing our lifes light as it pleaseth him , in the Sunne-rising , or in the meridian of our dayes , as hee did with good Iosias , the vertuous Prince Edward the 6. that worthy spirit Picus mirandula , our English Iosias , Prince Henry , with diuers others . Againe , sometimes hee addes vnto our dayes , as hee did fifteene yeeres to the raigne of Ezekias , Esay 38. extending and drawing out the thread of our life to a large extent , as hee did the yeeres of Abraham , Gen. 25.8 . Iob 22.17 . 2 Chron. 29.28 . Iob , and Dauid , who dyed all in a good age , full of dayes , going to their graues , as a Ricke of Corne commeth in due season into the Barne , Iob 5.26 .

For the Place , whether we dye in the fields with Saul and Ionathan ; or in our beds , with old Iacob , Gen. 49.33 . or on our beds , with Sisera and Ishbosheth , 2 Sam. 4.5 . or in the wars , with the Amorites and Amalekites : or in time of peace , as did Salomon , or by land , or by sea , as did the Aegyptians , God hath appoynted that place for vs to lay downe our bodyes in , and no other , euen as hee appointed a dying place for Moses in the land of Moab , Deut. 34 ▪ 1.5 .

So for the Manner of death , whether it be naturall , when wee fall from the Tree of life like ripe Apples : or if it be violent , when we are by force shaken downe like greene Apples : God gathers vs to our Fathers . God shewes himselfe in this act , not onely when immediately hee strikes by himselfe , with his owne hands , Numb. 16.30.31.32 . as hee did Dathan and Abiram , whom the earth receiued ; Nadab and Abihu , whom the fire consumed , Leuit. 10.2 . with others ; for which cause the Lord is said to raine from the Lord , fire and Brimstone vpon Sodome , Gen. 19. As also to haue smit Naball for his churlishnesse towards Dauid ; 1 Sam. 25. ●8 . but euen those that are cut off by an externall agent , whether by Sathan himselfe , as were Iobs Children , Iob 1.18.19 or by others ▪ voluntarily or involuntarily , they are executed by the decree of the supreame essence .

Thus whether wee consider Children murthered by their Parents , ( as was the Sonne of Constantine the great , of Antoninus Caracalla , of Brutus , of Darius , of Cambyses , and Medea , if wee beleeue Histories . ) Or Parents slaine by their Children , as was Senacherib by his Sonnes , Esay 37.38 . Fredericke by his Sonne Manfrede , Agrippina by Nero , Semiramis by Ninus , Vlisses by Thelegon , Phocas by his Sonne Heraclus , &c. Or the bloud of Brothers effused by Brethren , as Abels by Caine , Ammons by Absolon , Teocles by Polymies , Remus by Romulus , Argeus by his Brother Ptolomie Philadelphus , &c. Or if wee consider Husbands slaine by their Wiues , as the Husbands of the fiftie Daughters of Danaus , so the Husbands of those thirtie Sisters of Albina , slaine by their wiues , Agamemnon by Clitemnestra , King Sarematar by Circes , Antoninus the Emperour by his Wife Luulla . Or if wee ponder Wiues butchered by their Husbands , as Poppea was by Nero , Queene Glosinda by Chilpericus , Fausta the Empresse by Constantine , as also the Wife of Mithridates the King of Pontus , of Egnatius , Calphurinus , Periander , and diuers others , who haue perished by the mischiefe of their Mates . Or if wee reflexe vpon Seruants that haue murthered their Masters , as Zimri slew Elah his Lord , 1 Kings 16.9.10 . Or apostate Subiects , vile Traytors , that haue effused the bloud of the Lords Annoynted , as Iaques Clements , and Rauallack in their assarsinations and massacrings of the two renowned French Henries , &c. Or lastly , one man killing another , eyther sodainely , as Ehud slew Eglon with his Dagger , Iudg. 3.21 . or treacherously as Ioab did Abner and Amasa , as Rehab and Baanah did Ishbosheth , 2 Sam. 4.5.6 . or combatingly in a Duellie in the field , or any other wayes ; in all these , with all the rest of this nature , wee must say as the Apostles said of Pilate , Herod , and the Iewes , concerning the death of Christ , that these murtherers haue done whatsoeuer the Lords hand and councell had determined before to be done , Acts 4.28 . For , who is he that saith it commeth to passe , and the Lord commanded it not ? Lamen . 3.37 . For , euen all things that are , and that happen , Deus disponendo praesciuit , & praesciendo disposuit , saith Tertullian , God hath fore-knowne them , fore-seene them , and disposed of them . If of all things , then of the liues and deaths of men ; yea , euen of murthered men : for though God prohibite and forbid murther , Exod. 20. yet hee decrees that act which in man is murther , but in God is but an act of Iustice . Againe , the very materiall part or subiect , is of God , I say the naked act of murther , as it is an act , as it is from the liuing soule , as it is from the motion of the hand , is from God , without whom neyther the hand nor any part could moue in any naturall motion : but the formall part and deformitie of the act , which makes it properly murther , that is from the Diuell and from corruption ; yet not without Gods permission , by the substraction of his grace ( which Hugo cals the cause of all sinne , ) from the Agent , and for some righteous ends in respect of the Patient .

The life of this point , Of Redargution . like the bloud in the veynes , lyes in the vse : if meetes with the corruption of these that referre not death vnto his true cause and ground , erring , not knowing the Scriptures : for , is any man strangely afflicted with wondrous and wofull diseases , Death comes not by fortune . as the Gout , Stone , Stranguillio , Sciatica ? &c. Is any infected with the plague ? smit with Leprosie ? wounded , or slaine by his enemie ? bruized by falling from his Horse , or the like ? but chiefely , is he taken away sodainely , in his full strength , in his ease and prosperitie , when his breasts are full of milke , and his bones full of marrow ? Iob 22.24.25 . Presently , we breake out into these tearmes ; Sure he had ill lucke , hee had bad chance , hee had ill Fortune : or else wee shoote our fooles bolts , as the Listrians against Paul , when the Viper stucke to his hand , Acts 14. Sure this man was a great sinner , &c. or as the Iewes of those vpon whom the Tower of Silo fell , and whos bloud Pilate mingled with their Sacrifices , Luke 13.2 . Sure he was a greater sinner then the rest : or as others of the blinde man , Iohn 9. wee must needes know whether he or his Parents haue sinned , For the first : it is a pittifull thing , that Christians liuing so long in the heate , and light , and Sunne-shine of the Gospell , should be so darkened in their vnderstandings , and so vaine in their imaginations , like the once vnconuerted Gentiles , as to turne the glory of the immortall God into a vile and abhominable Idoll ; to attribute that which is proper and peculiar vnto God , vnto Heathenish Fortune ; a word , which as Augustine and Lactantius in their dayes banished to the Pagans from whence it came ; so I wonder that the light of Preaching hath no more discouered the blindnesse of it , and no more reformed the errour of it , that it is no more rooted out of our hearts , and vnsetled out of our heads : but that wee must needes make it , as the Ephesians their Diana , some great Goddesse , as the Sorcerer Simon made himselfe some great man . I wonder , that with the Romanes wee must build Temples , and sacrifice vnto it , in disgrace and despight of God , and disparagement of his prouidence , taking the Crowne from the Creators head and placing it on an Idoll , which is a meere Idaea , a fiction , and Chimera in nature : not knowing , or at least not acknowledging with the Scripture , with Antiquitie , with Ierome , Augustine , Ierom. in Ier. c. 12. Aug. de gent. cont. Manich. c. 2. and others ( called now Fathers , as Iames and Iohn were called Pillers ) that there is no euill in the Citie ( that is euill of punishment , in which predicament Death is , ) which the Lord hath not wrought : that nothing comes to passe , fortuito casu , sed iudicio Dei , by chance , but by choyse ; nothing happens by hap-hazzard , but by the peculiar preuidence and prouidence of God ; that the will of God is the supreame cause of all things that are .

Not a hayre falling from our heads , Mat. 10.29 30 not a Sparrow falling to the ground , much lesse a sickenesse or a disease growing vpon our bodies , much lesse a day , or an houre , or a minute falling from our life , without the determination and permission of him , that hath numbred our dayes , and set downe the period of our age .

Therefore let vs banish all thought and opinion of Fortune vnto the very Getes and Sauromatanes . Exhortat . Let vs also suspend our thoughts and our opinions of our Brethren , when God doth sore afflict them in life , or sodainely inflict vpon them some strange death : let vs not iudge least wee be iudged , let vs not enter into rash and precipitate censures of others : wee may be further deceiued in Gods mercies towards them , or his proceedings with them , then was Eliphaz , Iob 2.3.4 . Bildad , and Z●phar , in the case of Iob : then the Disciples were in the case of the blinde man , Iohn 9.12 . For it may be that this man whom thou seest lying sicke , a Lazar by the high-way , begging with those blinde men in the Gospell ; him whom thou seest groaning in an Hospitall , rauing in Bedlam , &c. nay , whom thou seest drowned in the waters , stabbed in his bowels , led to execution , to be topt off like a fruitlesse Tree at Tyburne ; is not a greater sinner then thou , neyther hee nor his Parents haue sinned more then thou and thine , but that the glory of God might be made manifest , that he might be an example vnto thee , that thou maist take warning by his harming , least thou also perish : for Gods workes ( as his Word ) are for thy instruction , whether they be workes of Mercy or of Iustice .

Secondly , is it so , that death is by the permission of God ? Nay , is it so , that thy death , and so the death of euery childe of GOD , is not onely fore-seene but fore-appointed of God ? then the consideration of this speciall prouidence of God , must be a motiue amongst others which wee haue vsed , and are to vse to incheare vs against death . Oh how ought this to adde life and spirit vnto thy faintings , that God considers euery circumstance of thy death , as the time when , and the place where , and the manner how ; the beginning of sickenesse , cause , originall , continuation , and end ? that euery fit in thy sickenesse ; nay , the very pangs of death are particulerly set downe in the counsell of God ? Did God so ( as hee did Dauid ) when thou wast an Embrio , without forme , in thy mothers wombe , when thou wast made in a secret place , and fashioned beneath in the earth ? Psal. 139.15.16 . and doth he not now thinkest thou behold thy trouble ? Will he not strengthen thee in the bed of languishing , and make all thy bed in thy sickenesse , Psal. 41.2.3 . In the 56. Psalme , v. 8. Dauid prayes that the Lord would put his teares into his bottle . Now consider with thy selfe , hath God a bottle for the teares of his Seruants ? much more hath hee bottles for their bloud : and much more doth he respect their paines and miseries , with all the circumstances of sickenesse and death . How did this comfort the Church of Ierusalem in the death of Christ , in that nothing came to passe in it , but that which the fore-knowledge and eternall counsell of GOD had appoynted . Acts 4.28 .

Thirdly , the Meditation of this point must teach thee to possesse thy soule in patience , to kisse Gods Rod , to subiect thy selfe like an obedient childe to his correcting hand , to couch downe like Issacar vnder thy burthen ; what miserie soeuer in life , what manner of mortalitie in death doth befall thee , because it is the Lords doings : it is a message from thy King , an errand from thy Father , a summons from thy Iudge ▪ a Loue-token from thy Bridegrome , a warning from thy Generall , therefore to be receiued with all loue and loyaltie , submission and subiection : without muttering and murmuring , belching and barking against God , as the manner of some is . Oh consider the practise of Dauid , Psal. 39.10 . I held my tongue ( saith hee ) and said nothing : Why so ? because thou Lord didst it . The same consideration sealed vp the lips of Aaron , when two of his owne Sonnes were consumed with fire , Leuit. 10.3 . So Eli , when hee considered it was the Lord that threatned him and his house , was content that he should doe what seemed him good , 1 Sam. 3.18 . Ioseph thus reuiues his brethren when their harts failed them in a great perplexitie , Gen. 43. Feare not ( saith hee ) for it was the Lord that sent mee before you . Oh obserue how the very meditation of Gods permissiue prouidence armes him and his against griefe , impatience , and discontent : open thou the boxe and apply thou these Cordials , and Mithridate to thy owne particular . I warrant you who euer had a window into Simeons Soule had seene no small Iubilie of ioy in his inward man , arising euen from these very thoughts , that it was the Lord that let him depart in peace , after hee had imbraced the Prince of peace : to whom that thou maist conforme thy selfe , let this one motiue moue thee , besides many moe . Namely , the greatnesse of this sinne of impatience ; a sinne not onely condemned in the Word , Prou. 14 29. & 19. vers. 19. if it be but against man ( much more if against God , as that of Iobs was , Iob 3.1.2.3 . &c. ) but also punished most seuerely in the Lords owne people , as yee may see at leasure in euery Chapter almost of Exodus and Numbers , Exo. 14.11 & 15.24 . & 16.2.2.7 . & 17.2.21 . Numb . 11. & 14.2.1.26 . & 21.5 . it neuer scaping scot-free , but bringing a greater iudgement with it then that which did occasion it ? As , doe the people murmure for Quailes , for Water , &c. against God , against Moses , and against Aaron ? they shall be plagued with Pestilence , and Serpents , and Death , and Murraine and mortalitie . Oh then if thou wilt be angry , be angry with thine owne sins , the occasion of all crosses and of all curses ; the causer of Terrours and Consumptions , and Burning Agues , and Biles , and Botches , and Plague-sores ; yea , of Death it selfe , Leuit. 26.16.22 . Wherefore is the liuing man sorrowfull ? Man suffereth for his sinnes , Lament . 3. Sinne was the cause of Ezekias botch , of Gehesies and Miriams Leprosie , of the Philistines Emerods , of the Aegyptian plagues ; and therefore Christ bids the blinde man sinne no more , least a worse thing befall him , Iohn 5.14 . For , Death by Sinne entered into the world , Rom. 5.12 . which Sinne still continueth Deaths sting ▪ wee carrying that sting in our bosomes , that will kill vs : oh then plucke this sting out , drowne Sin in the salt Sea of repentant sorrow , as the Marriners cast Ionas into the Sea : and the cause being remoued , the effect will cease . The tempest shall turne to calme when thou turnest to Christ , though thou hast outward paine thou shalt haue inward peace , and shalt depart in peace .

Secondly , in that God limits , and lets , and permits our departure , it teacheth vs , that the dayes of man are so determined , as that no man , no meanes can protract them , or detract from them , beyond and besides their limits : for God which hath appoynted the seasons and times for euery thing , Acts 1.7 . & ch. 17. hath determined also the dayes of euery mans life , as hee did Iobs , Iob 14.5 . which life as it is like a weauers Lombe , Esay 38.10 . so it must last till the last thread thereof be wouen , like an Houre-glasse running till the last minute of time be expired , before which time this thread cannot be cut by the power of men and Angels , this Glasse cannot be broken : all externall created power cannot cause the Lord to alter what hee hath written in the numbring of our dayes , no more then Pilate would change what hee had written vpon Christs Crosse .

Obiect. 1. But here a scruple may arise concerning Ezekias , who was told from God that hee should presently dye , Esay 38.1 . yet after there were fifteene yeeres added to his dayes , 2 Kin. 20.1 .

Answ. First , Gods will is alwayes one in it selfe , like God himselfe , how euer in respect of vs it may seeme contrary or contradictory , as it is secret and reuealed . Secondly , there was no change of will or decree in God , Mutatio non in Deo , sed in homine . but in Ezekias himselfe , who receiued the sentence of death like the Niniuites conditionally , as the Theefe may receiue the sentence of death from the Iudge , vnlesse hee carry himselfe after , more carefully , or get the Kings Pardon presently . For , all Legall Threats , as also Euangelicall Promises , haue their relation and reference vnto the condition of Faith or Infidelitie , of Repentance or Impenitencie , by the performance or not performance whereof wee auoid or incurre the curses denounced : or are capable of , or not capable of the promises propounded : therefore when God staid the execution , and as it were repriued this good King , hee did nothing but what hee determined , for hee decreed by this threatning to bring him to the sight of his sinnes , and so to repentance , that hee might liue .

Obiect . 2. Iob complaines that his breath is corrupt , that his dayes are extinct , and that the graue is ready for him , Iob 17.1 . So Dauid complained that the Lord had weakened his strength in the way , that he had shortened his dayes ; yea , hee feared that God would take him away in the midst of his dayes , Psal. 102. vers. 23.24 . So Salomon tels vs , that the feare of the Lord prolongeth dayes , but the yeeres of the wicked shall be shortened , Prou. 10.27 . then it seemes a man may dye before his limited time .

Answ. There are two ages or times of man : the one a ripe age , suppose seauenty or eighty yeeres ; the other vnripe and greene . Now , all men naturally aspire and desire the first ; which if they attaine not to in some measure and proportion , they are thought to dye before their time , but yet neuerthelesse they accomplish their decreed date . And therefore though Iob and Dauid complayned of the shortning of their dayes , yet they deceiued themselues , for the one liued after that an hundred and forty yeeres , and saw his sonnes sonnes , euen foure generations , Iob 42.16 . the other dyed old and well stricken in yeeres , 1 Kings 1.1 . but both of them ( not seeing the Sunne of Gods fauour through the cloud of the Crosse ) remembred not that Gods power is seene in infirmitie , 2 Cor. 12.9 .

Obiect . 3. Yet it is said that bloud thirsty men shall not liue out halfe their dayes , Psal. 55.23 .

Answ. First , that is which they desire to liue ; Secondly , or which in nature they might liue to , so Basil ; Thirdly , In Psal. 55 God hastens iudgements vpon crying sinnes , such as that of Murther , and Sodomie , and vncleannesse , as hee did on Sodome , Onan and Ioab . For , when sinne once cryes like Cains sinne , or is ripe like the sinnes of the Amorites , God is prouoked and cuts off the workers of it , Secreta esse possunt iudicia Dei , nunquam iniusta . sometimes sodainely , sometimes secretly , neuer vniustly ; Fourthly , good men as they participate of Gods blessing , long life , Exod. 20. ver. 12. or else of life eternall , if they be taken away with Iosias , in youth , which is better : so wicked men fearing death as a iudgement which they feare , it shall fall vpon them : for whatsoeuer a wicked man feares , in a slauish and seruile feare , that shall come vpon him , saith Salomon , Prou. 10.24 . A proud man feares disgrace , he shall be disgraced ; yea , proud Herod shall be eaten with Wormes , and that Ester and Mordocheus , and those Iewes which Ammon feared shall bring him to the Gallowes . If Achitophel feare that his counsell shall be reiected , it shall be reiected . If the Theefe and the Seminarie feares Tyburne , they shall be top● there . The couetous man feares pouertie , it shall betide him or his , hee shall vomit vp his sweet morsels , his substance which he hath deuoured , Iob 20.15 . some part of his ill gotten goods , like the coale in the Eagles nest , shall set all the rest on fire . If Ieroboam feare death , as Abijah threatneth him , the Lord will strike him that hee die , 2 Chron. 12. ver. 12. ver. 20. and so all other wicked men .

Obiect . 4. But if our death be determined may carnall reason obiect , then we neede vse no meanes to prolong our life , as Physicke , recreation , &c.

Answ. If God haue ordained thee to liue long , hee ordayned the meanes also to prolong thy life ; as hee sent Ioseph before to prouide the Land of Aegypt for old Iacob and his Sonnes to liue and to trade in , when the Famine was in Aegypt , for their preseruation , Gen. 34.10 . and as hee prouided a Whale to receiue Ionas that hee drowne not : so he hath ordayned meanes , as meates , drinkes , cloathes , dyet , Physicke , Musicke , exercise , carefull circumspection in the vse of thy body , and the like , that thou perish not : to which meanes if thou beest not subordinate , thou art guilty of thine owne death , because thou with-drawes thy selfe from without those limits and bounds that God hath appointed thee to walke in ; and so art found eyther a fighter against , or at least a tempter of God , Deut. 6.16 . It is worthy considering , that though God had told Paul , Acts 27.24 . that all that were in the ship with him in that Cretian tempest , should be safe , yet neuerthelesse when some would haue leapt out of the ship , hee tels the Centurion , v. 31. that except they abide in the Ship , they could not be saued ; they must stay still and bestirre themselues ( validis incumbendo renijs ) if they will be safe ; yea , they must eate meate to , for their healths sake , vers. 34. so what God hath decreed eyther concerning thy body or soule , thy temporall or spirituall estate , in life or death , thou must vse meanes , for the well being and preseruation of both .

Wee may out of this boxe , thus opened , draw out this Triacle , namely , to goe on constantly and couragiously in our callings and Christian courses in the performance of good duties , belonging to the first and second Table , to God or man , commanded in the word , commended in the practise of the Saints , notwithstanding , all not onely oppositions and calumniations by the scoffing tongues of Ismaels , but euen piercing persecutions of the worlds Nimrods , and the bloody Buls of Basan ; what though they menace thy massacring , determine thy death , as those cursed crew of Ruffians did Pauls , Acts 23.14 . yet they cannot hurt a hayre of thy head without Gods permission : no more then the Iewes could doe ought against Christ , but what God had before determined .

Thirdly , in that Simeon here appeales vnto Gods permission , in respect of his departure : it is plaine that hee tooke not leaue of himselfe to depart ; hee askes leaue you see , as a Souldier of his Generall , to depart out of the Campe ; as a Scholler of his Master , to goe home ; as an Attendant , to be dismissed of the Court. From whose particular we may extract this generall obseruance : that it is vnlawfull for any man to let out his owne life , or the life of another man ( vnlesse the Sword of Magistracie be put in his hand ) no man must lay violent hands vpon himselfe , or vpon another : Deus vitae necisque arbiter , God is onely the disposer of life and death . And therefore for the first , how euer the world pretend reasons and excuses , for to make this bastard-brat of selfe-murther ( which comes from Sathan and our corruption ) legitimate , as proceeding from magnanimitie , greatnesse of courage , or the like ; or at least would extenuate it , or make it tollerable , if not approueble and laudable , when it is a curer of all other crosses , as Cato Vticensis held it ; or a preuenter of sinne , as in Rasis , in the Apocripha , and Lucrece in Histories , &c. yet neuerthelesse the practise is detestable , the sinne damnable , and therefore both in Reason and Religion auoidable .

First , because it is against a double commandement , Legall and Euangelicall : it breaketh the sixt Commandement : for if a man must not murther others , hee must not murther himselfe , euen as if a man must not steale from another , hee must not steale from him selfe , his wife , his children ( which I would haue all Carders , Dicers , Drunkards , &c. and selfe consumers of their substance to consider , ) if hee must not doe the lesser sinne , he must not doe the greater .

Secondly , the Apostle saith , A man must not destroy his owne body , but nourish and cherish it , Ephes. 5.

Thirdly , it is against not onely the light of Grace , but euen of Nature ; nay , of corrupted Nature : euery creature , from the Lyon to the Worme , from the Eagle to the Wrenne , ( as Tully notes ) seekes it owne preseruation , fugitque nociua , flies the contrary . Now the more vnnaturall that any sinne is , the greater , the grosser it is : Incest is a greater sinne then Adulterie ; Adultery , then Fornication ; Beastialitie , then all : wantonnesse with a mans owne body worse then actuall pollution with a woman , because more vnnaturall : so in murther , Fratricide , the murther of thine owne brother is worse then Homicide , Man-slaughter ; Parricide , or Patricide , King killing , or the murther of Parents , worse then eyther : but Semicide , or selfe-murther worst of all , because most abhorring and swaruing from the very sparke and instinct of nature .

Fourthly , a man sinnes not onely thus , 1. against God ; 2. against Grace ; 3. against Nature ; 4. against his owne Body : but also hee sinnes , 1. against the State , 2. against the king , 3. his Country , 4. the Church , 5. the Common-wealth , 6. his Friends , 7. his Familie : for euery man is par● Reipublic● & communitatis , a part of the State both Politicall and Ecclesiasticall , hee is a member of both bodies , and therefore hath not interest in himselfe , to be actiue in his owne death , he must be meerly passiue . Partem Patria , partem Parentes , &c. Besides , saith the Orator , his Parents , and his Friends ( as his Country ) for whose good hee was borne , as well as for his owne , challenge a great interest and prerogatiue in him : all whom hee frustrates , and so directly sinnes against all , by cutting off himselfe , euen as he sinnes against the head that cuts off the hand or foote in the body naturall .

Fiftly , this course is as curelesse as cursed , as fruitlesse as godlesse ; for it preuents not misery , but procures it ; it redresseth it not , but a man runnes further into it , like the fish that leapes out of the Frying-panne into the fire : like him that goes from the English pillory to the Spanish Strippado , that they goe from the hell of Conscience into a reall Hell , is to be feared in selfe-murtherers , though God onely can determine it .

Sixtly , it argues Madnesse , Distraction , or Frenzie , and so the world censures .

Seauenthly , Impatiencie , that a man cannot attend and waite the leasure of God to release his crosse .

Eightly , Muttering , murmuring , and Israelitish fretting against God , and so rebellion against the Almighty .

Ninthly , Cowardlinesse , and faint-hartednesse , that a man will not endure that which might be inflicted on him .

Tenthly , Vnthankefulnesse , not to preserue this Iewell of life which is bestowed vpon him .

Eleuenthly , Selfe-killing is noted as a marke of Desperation , and brand of Reprobation , as in Saul , Iudas , &c.

Twelfthly , the practise of it causeth not onely the actors , but their actions , profession , posteritie , Country , nay , Christianitie it selfe to be euill spoken of : their names rot and stincke ( as doe oft-times their bodyes . ) Besides , they are denied Christian Buryall , being ( like excommunicate persons ) cast out of the Church as vnsauory Salt .

Vse . Of Redargution . All which Reasons ( with many moe ) being so plaine and pregnant against this sinne , argue and demonstrate vnto mee , that many men are not onely irreligious but vnreasonable , that dare perpetrate , and commit this horrible ryot and outrage vpon their owne bodyes in selfe-murther . Neyther can I but deplore , as I doe wonder , to see how the Diuell doth daily get ground and aduantage on humane nature , in this inhumane , vnnaturall , and belluine sinne , which euen the bruit Beasts detest and abhorre . How many haue wee read of , how many haue wee heard of , how many haue wee seene culpable in this kinde ? What weekes doe passe but our soules are made sad , and compassionately send out sighes at the Tragicall fals and fearefull ends of Semicidian selfe-slayers , the knowledge whereof wee receiue by the intelligence of our eyes or eares ? How oft are our hearts made cold , and wee occasioned to smite vpon our breasts at the vndoubted relation , or our owne visible sight of many , not onely amongst the ignorant , profane , irreligious , and impatient common people , ( that know not what belongs to God , or themselues , to their duties in life , or their estates after death : ) but euen of Schollers , learned men , great men , that make away themselues , some by hanging , more by drowning , most of all by stabbing themselues , or by cutting their owne throates ? The frequencie of which euents Crowners ( who by Iuries finde out the principall indited causes of these murthers ) well know : whose office Sathan and mans corruption hath made , as more painefull , so much more gainefull , then in former ages , wherein Christians liued and dyed more like Christians , at least more like men , or lesse like Pagans and naturall men , but chiefely lesse like vnnaturall and bruitish men then wee doe , in this and other sinnes , in these our curelesse corrupted times , degenerate and declining dayes , &c. For , let a man peruse all Histories , and looke at the carriage of Christians in their lowest exigents , when they were most exposed to most miseries such as are particularized , Heb. 11. When the sword had the keenest edge against them , in the hands of the tenne first Romane Persecutors , when some one weeke saw the slaughter of more thousands then there be dayes therein , yet neuerthelesse we reade of few or none that were their owne slaughterers , but in rest and patience , they ranne through fires and waters , and burnings , and boylings , and bitings of beasts , euen into the mouth of tyranny it selfe in passiue suffering , rather then they would rid themselues of these exquisite torments ▪ by more easie ( though more vnlawfull ) selfe-killings : but alas ▪ such are the impieties , such the impatience ; nay , such the Atheisme of these our desperate dayes , that euery crosse ( yea , though triuiall though but in imagination ) must be remoued with some , by a reall curse of Selfe-murther . If wee cannot be our selfe-caruers , wee thinke thus to be our selfe-curers : if not selfe-brokers to haue what wee will , wee are selfe-butcherers against Gods will , like toyish children wee will take pet and dye . The losse of an office , the rising of an ●mulated Corriuall in the Courts , the forfeiture of a Bond , the feeling or the feare of pouertie , the turning out of seruice , the frowne of a great man , the brawling of a Wife , the miscarrying of some , or the charge of many children , the ouer-throw in a suite at Law , the reiection of a suite in Loue , ( to omit weightier matters , distresse of minde , distraction of hart , rage of conscience , despaire of mercy , &c. ) euen these are arguments sufficient ( and efficient to ) in the Diuels Diuinitie , whereby he pleades and preuailes with such whom the Lord hath left to him , and to themselues , to make their owne hands their owne executioners : which particular sinne if there were no moe in man ( though it be accompanyed with Legions ) as it strengtheneth my faith in those first poynts in all Christian Catechismes , See Vrsi●s and Bastingius Catechismes , in principio . of mans misery , whose nature being viciated and adulterate in the fall of Adam , is now growne monstrous and outragious , both in the quantitie and qualitie of sinne : so it confirmes my hope in Christs second comming , concerning the propniqiutie and nearenesse of the last expected day of the worlds dissolution , seeing not onely Iniquitie doth abound , and Sinne ( Sathans daughter ) is more fruitfull then euer , euen in monstrous births ; but the Diuell the Father rageth ( Lion-like ; ) and ( like Iehu ) marcheth against man more vehemently with redoubled force and fury , knowing that his time to rauen in is but short .

These premisses pondered , because Sathan is as wilie as euer hee was , as powerfull , as potent , as politique , more malicious ; as thou art more weake then those which hee hath assaulted and vanquished in this kinde ( for Saul and Iudas in all outward respects ▪ were in all probabilitie stronger then thou ) as thy nature as wicked as theirs ( for all branches that come from Adams stocke are naturally corrupted ) and as it is most likely that thou shalt be tempted by this Serpent , euen to this very sinne of letting out thine owne bloud , which like other sinnes is in thine owne power ; ( for what man amongst many can say that he hath not had many thoughts and motions iniected and darted into his heart by Sathan for to perpetrate this sinne ? ) So in Gods feare let euery Christian arme himselfe against it , euen with a constant resolution , like good Iob , by whom Saint Iames patternes vs to trust in GOD , though hee kill him : to fall rather into the hands of God with Dauid , 2 Sam. 24.14 . then to fall vpon his owne sword with Saul . 1 Sam. 31.4 1 Sam. 26.9.10 . Discusse Dauids prohibiting argument , when he was prouoked to kill Saul ▪ Shall I lay mine hand ( saith hee ) vpon the Lords Annointed ? Surely no , The Lords hand shall be vpon him , not mine , hee shall stay his day . Thou as a Christian art the Lords Annointed , what euer Sathan importune , the worlds crosses occasionedly vrge , yet lay not thine hand vpon the Lords Annoynted : it is more vnlawfull for thee to slay thy selfe , then for Dauid to kill apostate Saul : stay thy day , wayte the Lords leasure , in rest and confidence shall be thy strength , GOD will relieue thee in the crosse , Zach. 12.10 or release thee from the crosse . Labour for the Spirit of Grace against the impatiencie of Nature , and the Spirit of Prayer against Sathans Temptations , and the Spirit of Patience against the worlds crosses : learne out of Epictetus his Schoole , sustinendo , abstinendo , by abstaining from the euill of sinne , by sustaining any crosse , the scourge of sinne , not to mutter against thy Creator , not to marre his Image in thee his chiefe creature .

Lastly , that thou maist preuent this sinne it selfe , as a point of instruction , neyther vnpleasing nor vnprofitable , I thinke good to acquaint thee with the causes ( at least the occasions ) of this sinne , of Selfe-murther , so farre as I can gather them Historically , as matter of fact , euen from the very Heathens , from whose Candles wee must borrow a little light to see into this poynt : that so as is the Maxime both of Philosophie and Physicke , sublata causa , tollitur effectus ; the cause being remoued , the effect may cease .

The first and chiefe cause of this crimson sinne of Selfe-murther , Vse 3. Of Instruction . ( besides the Diuell tempting and triumphing ouer his conquered vassals ) is rage of conscience : for some haue beene so stung with Hellish furies ( as was Nero after hee had murthered his Mother Agrippina , Matricid● Nero proprij vim pertulit ensis . Auson . slaine his Brother , his Friends , his Masters , as Suetonius reports ) that they haue constrainedly attempted the quenching of this fire with the effusion of their owne bloud , chiefely when there is ioyned with it despayre of mercy , as in Pilate , whom Gregory Turonensis relates to haue killed himselfe after hee had condemned Christ . The like whereof Iosephus records of Herod , after hee had butchered his three Sonnes , In nutricia . Alexander , Aristobulus and Antipater . The Scriptures instance in Saul after his Apostacie from God ; and in Iudas , after he had betrayed CHRIST , &c.

2 Others some haue beene ouercome by madnesse or Frenzies : as Lucretius that Philosophicall Poet , about the forty yeere of his age , Statius lib. 12. Thebaidos . saith Politian : Hercules , that burnt himselfe , being madded with his inchanted shirt , that was dipt in the bloud of the Centaure : Aiax , Ouid. lib. 13. Met. that died inraged when Achilles armor was adiudged from him to Vlisses : to which are to be added such as being surprised with passions of loue or hatred , oppressed with Melancholy , ouer-heated in their spirits by studie or the like , haue beene madded and so murthered .

3 Others haue killed themselues in the violencie of their diseases , Polit. ibid. Martial . lib. 1. as Silius the Poet : Festus the friend of Domitian , I●dignas premeret pestis , quum rabida fauces , &c. Messula Coruinus the Orator , that by reason of an vlcer in his mouth , pined himselfe to death , as Celius testifies .

4 Others in pride of heart , and discontent , as Homer , because hee could not resolue the riddle of the Fishermen : Aristotle , because hee could not finde out the reason of the frequent ebbing and flowing of Euripus . So Brotheus that burnt himselfe because he was deformed :

5 Others to preuent the luxurious desires and designes of Lechers , Ouid. in Ibin . and to preserue their owne chastitie , as Sophronia , that Christian Lucrece , as Eusebius cals her , that by killing her selfe freed her chastitie from the continuall assaults of Decius : Damocles the beautifull Boy that escaped the Sodomie of Demetrius by Selfe-drowning .

6 Others being ashamed to liue , haue not beene ashamed by selfe inflicted death , to depriue themselues of life : as chaste Lucrece after she was defiled by proud Tarquin , whose death not onely Claudian Stroza , Sabellicus , Lib. 1. in Eutrop. Lib. 1. Er●tic . and many of the Heathen bewayle , but euen some Christians speake and write of it , with remorse . So Cornelius Gallus , that excellent Poet , Virgils friend , that for shame killed himselfe , being accused , and it seemes guiltie , of misdemeanours in his gouernment , being President of Aegypt , saith Ammianus ; Lib. 17. rerum gestarum . or as Tranquillus writes , because hee was interdicted Caesars house , because he was too tongue-sawcy , saith Ouid , that makes it his blemish : Se linguam nimio non tenuisse mero .

7 Others to preuent that shame and further blame which their misdemeanours or the preuailing of their enemies had brought them too : thus Cleopatra when Anthony was ouercome , least shee should be carryed captiue , applyed Serpents to her breasts , Lib. 1. car . which Plutarch and Horace say shee kept for that purpose , whom her Maides , Neaera and Charmi● , accompanyed in the like death . So Dioclesian the Emperour fearing an ignominious death from the threates of Licinus and Constantine , dranke poyson , saith Aurelius . So Oppia , a vestall Virgin , defloured , kils her selfe for feare of further punishment . The like did Fanius Cepio when he was apprehended in a Conspiracie against Augustus . The like is related of Cardinall Wolsey , to haue poysoned himselfe in the High-way betwixt Cawwood and London , when hee was sent for to answere such Articles as were against him : neyther was Achitophels wittie folly awanting in this kinde , who thought by hanging himselfe to be rid both of present shame , his counsell being despised , and future blame , from the fore-seene preuailing part of Dauid : 1 Sam. 31.4 and Saul pretends this as his best argument to kill himselfe least the vncircumcised Philistines should fall vpon him and mocke him : and Abimelech will be guilty of his owne death , rather then it be said that a woman slew him .

8 Others out of vaine-glory and desire of fame , as Empedocles the Scicilian Poet , who to be accounted immortall threw himselfe into Aetna , Deus immortalis haberi , Hor. in arte Poaetica . dum cupit Empedocles , &c.

9 These that haue desired the immortalitie of the soule after death , haue vpon false grounds vsed this vnequall meanes of killing themselues ▪ as did Cleanthos , Crysippus , Zeno , and others besides Empedocles , as did Cleombrotus also , after hee had read Platoes Phedo ( the Booke which Cato read also before his death ) all whom Lactantius for that cause of making away themselues , in his third Booke of False Wisedome , Cap. 8. recites and refutes .

10 Some haue beene deceiued by the Diuels Delphicke Oracles , ( as Codrus amongst the Athenians ) to preserue their Countries by their owne voluntarie deaths .

11 Others haue beene so ouer-whelmed in the flouds of Passions , and so transported from themselues in the eager pursuit of their desires , that they haue sacrificed themselues to their beloued and adored Idols , suppose these be fictions , 1. of Didoes killing her selfe for the loue of Aentas : 2. Sappho , for the loue of Phao : 3. Phaedra , for Hippolitus : 4. Phillis , for Demophoon : 5. Hemon , for Antigone : though they be all testified by Authors . The first instanced by a a In Aeneid . Virgil , b b Lib. 3. fast . Ouid , c c Lib. 2. & Lib. 8. Siluis , d d In Manto Politian , and all that haue followed Virgil : the second by e e Lib. 5. Siluarum . Statius : the third by Ausonius : the fourth by f f Lib. 3. de stellis . Pontanus : the fift by g g Lib. 7. Propertius , ( to say nothing of those that haue cast themselues into flouds and riuers ▪ and so drowned , at the command of their Mistresses , as Pontanus instanceth in Galeatius , Caelius in Timagoras , ) we haue too many pittifull presidents euen in our times , of no small number of foolish Flies , and deluded doters , who are profuse of their bloud , which inconsiderately they expose to effusion in single combats , or madly they let out with their owne hands , eyther when their supposed lawfull loue , or lawlesse lust is crossed by their corriuals , or reiected of their beloued ones .

Lastly , and most ordinarily ( to omit him that killed himselfe , by the instinct of Gods Spirit , who also killed his enemies , that Typicall Sampson , whose fact was particular and inimitable ) most make away themselues out of impatiencie vnder the Crosse , ioyned with Infidelitie and Atheisme , neyther greatly beleeuing or regarding any future estate after death . And therefore as the crosses and miseries incident to this our mortalitie are diuers and manifold , so many snares hath Sathan not onely for the soules , but the bodies of vnbeleeuers .

Some , in the extremities of warre haue warred with themselues , and let out their owne bloud with their owne hands , ere they would fall into the hands of their enemies : which was Sauls case when the Philistines pressed sore vpon him . So Cassius and Brutus , Se gladio fodit Brutus , Cato fodit & ille , quem timuit Caesar . Pamphilius Saxus . the murtherers of Caesar , murthered themselues , sath Plutarch , with the same weapons with which they stabbed Caesar , being ouercome by Anthony and Augustus at Philippos ; for which Iouianus and others blame them . The like parts in the like Tragedies , acted Cato , when Pompey was ouercome of Caesar , who of the Citie Vtica , where he dispatched himselfe , was called Vticensis , saith Pliny and Geltius . So Dolobella , one of Caesars fauourites , when hee was vanquished by Cassius in his Sirian warres . So vsurping Fla. Fimbria in his conflicts with Sylla ; as also Gnorban , Lib. 5. when hee was banished by the same Sylla . So Norbanus , Lib. 13. when hee was ouercome by Scipio . So Otho the Emperour , after one battell lost in his warres with Vitellius . So Petreius , Autore Liuio . one of Pompeis Captaines foyled by Caesar : Labio , by Octauius : with many moe . As Portia , Martial . Lib. 6. Catoes Daughters destroying dyet was hot coales after the death of her Husband Brutus : Plutarch . and as Aria accompanied her Husband Petoes proscription , with her owne death ; so diuers other Wiues haue voluntarily accompanied the dead ashes of their Husbands : as also Husbands of their Wiues , as Plantius of his Wife Erestilla : Valer. de amore coniugali . so Marke Anthony when hee heard but a false rumour of the death of Cleopatra , Eutropius Lib. 7. aggrauating his troubles with Augustus ( saith Orosius ) killed himselfe . Some haue taken to heart the crosses of their Children : as Boetus that killed himselfe at the Tombes of his daughters Hippo and Miletia , L●b . 26. Sil●is lib. 2 who being defloured by some Spartan young men , were cast into a pit : so old Gordianus is by Marcellinus reported to haue hanged himselfe , when hee heard his Sonne was slaine in the warres : so Mopsus threw himselfe downe from a tower when hee saw his sonnes dead before him : Statius lib. 11. Theb. so Iocasta the Mother affrighted with the horrible spectacle of her two Sonnes Eteocles and Polinices , that had slaine one another , would liue no longer . So Children haue followed their Parents Funerals , as Erigone that hanged her selfe when her Father Icarus dyed . Sic Lib. 5. Sylu. So Brothers and Sisters haue sympathized in sorrowes , and in Selfe-murthers , one with , and one for another ; as I●t●r●a ( Daunus his Daughter ) that drowned her selfe after her Brother Turnus was ouer-turned by Ae●as , Paulus sed Diaconus . Others in a despayring repentance , for killing others , out of the horrour of conscience , and Gods remunerating vengeance , haue killed themselues : as Argobastes after he had caused Valentinian the younger to be strangled at Vienna . So Ecelinus the Tyrant after innumerable slaughter of others , made hauocke of himselfe . Lesser Crosses haue occasioned others selfe destruction , as the losse of friends , scandall of name , miscarrying of some things , which they ouer-weeningly loued in life : as Terence that drowned himselfe , because some hundred and seauen Comedies , which he had turned out of Greeke into Latine , perished by Sea : Hor. in Epod● . so Hipponax the Poet made Bubilas the Painter hang himselfe by his ierking Iambickes . In all which particulars , these desperate salues that they vsed , were worse then their sores . These were Heathens that knew not God , nor the soueraigne good , nor the true being or beatitude of man ; the most of them they wanted illumination from the Sunne of Righteousnesse , and Sanctification from the Spirit of Grace ; they were in the shadow of death both in life and death , and were vnder the power and Prince of darknesse , Acts 26.18 who ruled so powerfully in them and ouer them , that oft times they haue made away themselues for little or no cause , as haue also some in the rancke of Christians , ( as Celius and Crinitus write of one Laurence a learned Florentine , who threw himselfe into a pit in the health and strength of body : as also of one Peter Leonius an excellent Philosopher , and a singular wise man , that did the like , no probable cause being knowne or suspected in eyther : ) Let vs feare the Fates and the vntimely fals of such Cedars whom God hath cut downe , with the Axe of death , put into their owne hands : let vs by faith in CHRIST , and repentance from dead workes , be reconciled to that God who by our prouoking sinnes may iustly deale with vs as he hath done with them : in giuing vs ouer to Sathan and our selues . But aboue all things let vs feare to commit sinnes , or liue in sinnes against conscience : for the rage of conscience ( the effect of witting , willing , vnconscionable and customarie sinnes ) is the blatrant beast that kils so many in selfe-murthers : The spirit of a man may beare his infirmitie , but a wounded conscience who can indure ? saith hee that was once , Salomon . no doubt , touched in conscience for the sinnes with which his soule was soiled .

Lastly , let vs take heede of Cains sinne , despayre of mercy , least it worke that effect in vs that it did in him and Iudas ; both who offended GOD more in this sinne , chiefely the last , in effusing his owne bloud , then in shedding the bloud of Abel or of Christ himselfe . Apply the promises to thy soule by faith , fons vincit fitienteus ; Augustine . there is a fountaine of Grace , and a Well of the water of life , Mat. 5.6 . Mat. 11.28 alwayes open to the thirsty sinner ; which Fountaine is greater then the puddle of sinne , and hath a stronger mundifying vertue , and abstersiue power to cleanse the soule , then Iordan to purge and purifie Naamans Leprous body .

I might prosecute another vse against those who by a continuated custome of sinne are indirectly and effectiuely , though not intentionally ( for euery man in sinne , commits it , Omnia appetunt bonum . Immo malum sub specie boni . sub specie boni , vnder the shew of some deluding good , as our first Parents did , a truth which euen Philosophers saw ) but I say in respect of the effect , selfe-murtherers : for there is no sinne wherein a man practically and actually liues , but as it is damnable to the soule , so it is preiudiciall and dangerous to the body , the death of both : and that if wee consider it in his causes and effects , whether naturall or supernaturall . Naturall , instance in some : doth not fond lust cause dry bones ? doth it not consume the moysture ? dry vp that radicall humour which is the nurse and fountaine of life ? doth it not inflame the bloud , cause burning Feauers ? &c. To speake no worse , in bringing such diseases , that euen modestie suffers me not to name , as that French ( or Neopolitan ) disease , that Anthonies fire , which burnes to the consumption of the body and confusion of the soule . Doth not Drunkennesse cause Dropsies ? doth not strong drinkes ouer-heate the bloud ? For to whom is woe ? to whom is sorrow ? to whom is strife ? to whom is murmuring ? to whom are wounds ? and to whom is the rednesse of eyes ? Euen to them that tarry long at the Wine , to them that seeke mixt Wine , which Wine though it be pleasant both in the colour and the taste , yet at last it bites like a Serpent , and hurts like a Cockatrice , Pro. 23. v. 29.30.31.32 . The like may be said of all other intemperancies in meates : by the immoderate excessiue abuse whereof many haue laid their stall-fed pampered carkasses vntimely in the dust . Insomuch that Physitians considering the innumerable diseases that flow from that vncleane sincke of Epicurisme and gluttonizing , haue set it downe as an Axiome , Plures gula quam gladio : that the insatiable belly hath slaine moe then the Blade .

What should I speake of Auarice and Couetousnesse , which wastes and consumes the spirits by a mad and eager pursuit after the world ; euery crosse and losse whereof goes to the hart of the wretched worldling like a dart or a dagger ? Of Enuy , which frets the heart as the Moath the Garment , and eates into it , as the rust into the Iron ? with the destroying and deadly effects of other such sinnes . I might be large in the causes supernaturall , in confirming that Diuinitie , which not onely Protestants commenting , Aret. in locum . Bernardin . de sena , art. 3. cap. 4 but Papists alledging that place in the Apocalypse , chap. 3. vers. 3. If thou watch not I will come on thee as a theefe , &c. haue taught and affirmed , that GOD accustometh for the punishment of carelesse and negligent sinners , to cut off time from them , and to shorten their liues , for their misimploying and mispending the same , in omitting all good duties , and committing outragious sinnes : God taking from them that which they haue , or at least seeme to haue * * Mat. 25.29 . Tom. vlt. ser. 13. art. 3. & 4. & Tom. vlt. ser. 18. which is Time ; a Iewell so precious , that as zealous Bernardine de sena , oft acknowledgeth , if the traffique and marchandize of it might be carryed to hell to be sold , for one onely halfe houre there would be giuen a thousand worlds , if the damned had them . Hence it is , that wee see many murtherers , riotous persons , malefactors , swearers , swash-bucklers , cut off by the Sword of the Magistrate , or of the enemie , in warre , or priuate quarrels , or by Gods sword , the deuouring Plague , or such meanes , euen in their youth and strength , when by the course of Nature they might haue liued longer : according to the threat of the Psalmist , that bloudy and deceitfull men shall not liue out halfe their dayes . Psal. 55.23 . And that Propheticall threat of Iob , Iob 15.32 . that the sinfull man shall die ere hee accomplish his dayes , and that his hand shall be cut off like a Vine in the bud , euen when hee is young and tender in the blade , ere hee come to any ripenesse or maturitie . To which God himselfe hath reference in the fift Commandement , which as it annexeth the promises of long life to children that are obedient to their Parents , ( how euer some are taken away soone , as was Iosias , whose short life on earth is rewarded with life eternall in heauen ) so it intimates the curse of abbreuiating and shortening the life of those that are immorigerous and refractory to their Parents and Fathers , whether naturall , ciuill , spirituall , or heauenly : illustrated in that whether fiction or true Historie , Pomerium de Sanctis . Bernardin Seuensis . which the Papists relate of a young man in the Village of Catalunna , neare Valentia ; who being disobedient to his Parents ▪ and withall a theefe , being deseruedly hanged about the yeeres of eighteene , a prettie while after his death , hee hanging on the Gallowes , his beard beganne to sprout , his browes waxed wrinckled , his hayres gray , like a man of nintie yeeres : at which all being astonished , it was reuealed to the Bishop of the place , how that same young man , after the course of Nature , might haue vndoubtedly liued nintie yeeres , and so should haue done , but for his disobedience and other sinnes the LORD by a violent death cut off from his life , so many yeeres as are from eighteene to nintie . Whereupon Saint Ierome well obserues , Hier. epistola 21. that as shortnesse of life is a punishment and iudgement against sinners , so from the beginning of the world as sinne hath increased in seuerall ages , God hath shortened the yeeres of sinners more and more . Which is plaine , if wee compare our dayes with former times .

Hence it is , Haimo , sic Hector Pintus in Esaiam 38. that ( as Haimo and others note , if God had called Ezekias then when hee threatned him , it had beene Sinnes desert , not Natures course : and when at his teares and prayers , fifteene yeeres were added to his dayes , then his sinne was pardoned , and hee permitted to runne euen that whole naturall race which hee should haue runne , if hee had not sinned : Mollerus Wolphius in Psal. 102 ver. 24. Vide Marlor . in expos. Eccl. in Psalmos . for which cause Dauid prayes that the Lord would not take him away in dimidio dierum , in the midst of his dayes ; that is , say Expositors , he prayes that according to his demerits God would not as an inflicted punishment , vnseasonably cut him off , as hee vseth to doe and deale with profane men : but that hee would permit him to enioy and accomplish the residue of his yeeres , which in his determination hee had appointed hee should liue , if hee had persisted obedient . All which may be a Spurre and motiue to stirre vp impenitent and vngratious wicked men to looke to themselues , and to breake off their sinnes by Repentance , least both from causes naturall and supernaturall , as the effect of their quelling and killing sinnes , they be found Selfe-murtherers : being not onely actually euen whilest they liue , dead in their soules , like the wanton widdowes Paul speakes of ; 1 Tim. 5.6 . and the Bishop of Sardis : Apoc. 3.1 . but in proxima potentia , in the nearest probabilitie of the death of their bodies , euen as hee that hath eaten poyson is but a dead man though liuing , because potentially dead : and as a condemned malefactor is dead , though liuing , because Legally and Ciuilly dead : so , these are dead whilest they liue , like condemned Traytors , standing at the Kings mercy , when euer hee will take away their liues : the case standing with them as with Adam and Eue after they had eaten the forbidden fruit . Feare and tremble yee wicked ones , least God take away life from you , life naturall and eternall : as hee threatned to take away the Kingdome of God from the Iewes , Mat , 21.43 . giuing the abused treasure of your life to those that know better how to estimate it , and vse it to his glory , and to the working out of their owne saluation .

His proper Appellation . In these words , Thy Seruant .

NOW wee come to the fourth part in this Song , in Simeons Compellation , intitling himselfe Gods Seruant , with a speciall application in this Pronoune Thy: In locum . Pis●ator giues a note of the significancie of the words in the Greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Seruum tuum : id est , Me : thy Seruant , by a Senechdoche : as the Virgin Mary vseth the phrase in the same Figure , Luke 1.48 . by an elegancie of speech proper to the Hebrewes ; testifiing their reuerence to him to whom they speake , as in the History of Iosephs Brethren wee heare them thus submissiuely speaking to Ioseph ; Thy Seruants came to buy food , Gen. 42.10 . They might haue said , We came , in briefe , but they expresse their reuerence . So for the same cause , Gehezi answeres his Master Elizeus , 2 Kings 5.25 . and the woman of Tekoa , Dauid in the same tearmes , 2 Sam. 14. when they might haue vsed the Pronoune I , or Me , they haue expressed their reuerent respect to God or man , as also their humilitie ; yea , and the account they made of the countenance and fauour of those they spoke to , as here Simeon did . For , if he would haue giuen titles to himselfe , hee might haue called himselfe one of the Seniors and Elders of Israell , one of the Prophets , Vers. 30.31 32. here prophecying ; or a Rabbi amongst the Iewes ; a Teacher and Explaner of the Law ; a Doctor in the Schooles of Ierusalem , being about the time , or succeeding Iesus the Sonne of Sirack , that writ the Ecclesiasticus , An● ante Christum . 40. or Ionathan the Chaldean , that turned the Hebrew Bible into the Chaldean tongue . Hee might haue spoken of the number and excellencie of his Schollers , such as Gamaliel , Simeon Hilleles c. de sacra Script . p. 359. vnder whom Paul was instituted , that was his Sonne , or his Auditor , as Zanchie thinkes : with other such priuiledges , in respect of his place , dignitie , age , profession , estimation , but hee singles out , and sequestrates this Epithite from the rest , and appropriates it to himselfe , Thy Seruant ; counting it his chiefest dignitie to performe any dutie to his heauenly Master .

Doctrine . The chiefe delight & desire of a Christian is to be Gods seruant . This ought to be our chiefest practise : euery Christian should be of Simeons minde , striuing , studying , indeauouring to deserue , ioying , delighting , and reioycing in his conscionable and constant desires to serue God .

First , wee haue not onely Simeons practise here , but many presidents , Reasons and Motiues . which haue preceded , and gone before vs in this particular , men of most eminent greatnesse , excellent graces , shining gifts , high places , Gods of the earth , temporall Sauiours , instrumentall conuerters of the Christian world ; of the bloud Royall , allyed to CHRIST the Prince of Peace , Esay 9.6 . both by birth naturall and supernaturall , yet haue as desiredly as deseruedly passed by all other titles , in the exchange of this ▪ to be accounted and called the Seruants of God . Thus Moses , as by the Lord himselfe , hee is dignified with the title of Gods Seruant , Iosh. 1.2 . yea , a faithfull Seruant in Gods house , by the Spirit of God , Heb. 3.2 . So hee counted it greater glory to be a poore Shepheard , and keepe the Prince of Midians sheepe , that so hee might in his solitary Soliloquies meet with God on Mount Horeb , Exod. 2. and serue God with his afflicted people in the Wildernesse , then to be called the Sonne of Pharaohs Daughter , and inioy the pleasures of sinne for a season in a Heathenish Court , Heb. 11. So Dauid that pious and potent Prince , the sweet Singer of Israell , with greatest alacritie carrols out this in his holy Hymnes ; Lord , I am thy Seruant , I am thy Seruant , and the Sonne of thine Handmaid . So Paul , though an Hebrew of the Hebrewes , a Iew by Nation , a learned Pharisie by education , an Apostle by Profession , a piller of the Church by his Ministeriall Function , yet with all these Nationall and Apostolicall Priuiledges , hee ioynes this as the chiefe , A Seruant of Iesus Christ . Nay truely ( that which the Antichristian Saul of Rome cals himselfe hypocritically ) a Seruant of the seruants of the Lord for Christs sake , Ser● seruorum Domini . a Seruant to the Saints , to the Church , all things to all , to winne some . So holy Iude , the Brother of Iames , of Christs kindred according to the flesh , prefixeth this as the best branch of his Pedigree , A Seruant of Iesus Christ , Iude verse 1. That which was the chiefe grace of Simeon , Moses , Dauid , Paul , Iude , ought to be our glory , to serue him , who is Lord of Heauen and Earth .

Secondly , God wonderously and worthily esteemes of his Seruants , as appeares by those honourable titles in the Scripture with which he aduanceth them , for he doth not account them Seruants , 1 Iohn 3. Mat. 12.49.50 . but Friends ; yea , Sonnes ; yea , Heyres ; yea , Christs Fellow-heyres , Rom. 8. his Brethren , his Sisters , his Father , his Mother , his Domestiques , and of his Houshold ; yea , Citizens with the Saints , and Burgesses of the Heauenly Ierusalem , Ephes. 2.19 . yea , his Members , 1 Cor. 6.15 . The Temples of the holy Ghost , vers. 19. 2 Cor. 6.16 . Spirituall men , 1 Cor. 2.15 . New Creatures , 2 Cor. 5. Free-men , Iohn 8. Holy men , 2 Cor. 6. The Lords annointed , 1 Iohn 3. True Israelites , Iohn 1. The Lords first borne , Heb. 12.23 . Gods peculiar people , royall Priests , 1 Pet. 2.9 . Elect of God , Col. 3.12 . Vessels of Mercy , Rom. 9. Children of the Marriage-Chamber , and such as excell euen their neighbours , Mat. 9. yea , excellent ones , Psal. 16.3 . with such other titles of eminencie , and dignitie , with which his Seruants are aduanced . Now , if it be a grace to be called the Sewer , the Chamberlaine , the Cup-bearer , &c. to an earthly Monarch , as Nehemiah was to Artaxerxes , then what luster and excellencie is their in such high and honourable places , which the attendants in Gods Courts doe daily inioy ?

Thirdly , onely the Seruants of God are acceptable vnto God here , and shall haue a glorious reward hereafter . Heb. 12.28 .

Fourthly , the Church and Children of God esteeme and approue of such as serue Christ truely and sincerely , Rom. 14.18 . as for others that are eyther strangers from the Common-wealth of Israell , without the Church ; or seruants to their owne lusts and sinfull ends within the Church ▪ that serue not the Lord in spirit and truth , they esteeme them as debashed and vile men , vnworthy of the common ayre , vncleane Birds , vnsauory salt , the earths burthen , the Churches bane , Sathans Impes , Natures shame , Heauens exiles , Hels Inheritance , and the Diuels due , in that case wherein they stand , till by the power of the Word and Spirit they be brought from darkenesse to light , and from the power of Sathan vnto God , from the seruice of vaine Idols , to the liuing God , Acts 26.18

Vse 1. Of Redargution . If we , according to our vse ▪ apply this by vse , wee shall finde Miriades and Millions of such as haue the faces of men , and the names of Christians , and goe vnder the common rancke of Gods Seruants , as farre from Simeons desires and delight in this poynt as the Diuell himselfe , that neuer since they were borne of their Mothers , did eyther know , or will , or affect , or practise , or thinke of the least measure of the seruice of God . Examine their knowledge , and you shall finde them as ignorant how God is truely to be serued as the Getes and Sauromatanes , and those Paganish people that neuer heard of God . Let thousands that might be culled out , both in the Citie and Country , that are vnder the meanes , and that haue dexteritie of wit , strength of intellectuall powers , soundnesse of iudgement , in attaining , discerning , and iudging the things of this life , that belong to their Callings and Functions . Tell mee the difference betwixt a ciuill , morall , temporarie , generall Faith , and sauing Faith , ( without which God is not serued and pleased ) with the markes , proprieties and effects of the same . Multitudes that liue vnder the meanes are ignorant how God should be serued . Let them distinguish vnto mee betwixt that godly and that worldly , that Christian and that carnall sorrow mentioned 2 Cor. 7.10 . Let them shew mee the true qualities and conditions of such a prayer as preuailes with God ▪ and fetcheth a blessing from the Throne of Grace : the Notes and Adiuncts of that Confession of sinnes to which Remission is promised 1 Iohn 1.9 . Pro. 28.13 . Let them tell mee wherein the Euangelicall Repentance of the childe of God in his new birth , or after his fall , differs from the Legall Penitencie of Iudas , Esau , and the Papists ; with other such like Misteries and Principles of Diuinitie : the knowledge of which is a good meanes both for honouring of God , and sauing of their owne soules : and I shall be very glad that my strong iealousie and vehement suspition of their blockish ignorance , is desiredly remoued . I know many like the naughty Seruant , know the will of their Master , that doe it not , Luke 12.47 . like the Athenians that know how to doe well and will not : that know how to speake well and to worke ill , like that carnall Cardinall that declaimed against whoredome , and practised ere hee slept , what hee inueighed against : such , like the Armenian Dragons , haue hot mouthes , and cold hearts : yet an hundred times moe we haue in this our marueilous light , that doe no more know how to beginne , prosecute , or finish any part of the seruice of God : then a new admitted Colledge-Student , a fresh-water Souldier , an vnexpert raw seruitor , a rude Prentise , know what belongs to their places , functions , professions , to the customes and conditions of their place , the first houre of their admittance : a fearefull case for such as haue had so good meanes , and haue profited nothing .

2 Part of the Vse . A second branch of this reprofe extends to those who want not onely the skill , but the will to serue and worship God , vnlesse in a will-worship , such as they themselues conceit and imagine is sufficient , though mixt with such filthy dregs and dung-hill of Ignorance , profanenesse , superstition , formalitie and hypocrisie , as makes God lothe and abhorre their offerings . How many are there in the common folde of Christianity amongst vs , that in this maine dutie of hearing the Word , and the voyce of the great Shepheard , in the Ministerie of vs the Vnder-shepheards ? for one Sermon that they here lend their eares and hearts to , an hundred times to the voyces of strangers , whether Seminaries and Iesuites , the Popes Factors ; or Stage-Players , the Diuels Preachers ; or other such Charmers , which infatuate and bewitch their soules , as the false Apostles did the Galathians , Gal. 3.1 . I speake not of the manner of their hearing , without all preparation before , without all reuerent attention , submission , or faith in hearing , or meditation and examination of themselues and their families after hearing , whereby the word is made vnprofitable to them ; yea , the sauour of death to death : But when doe they heare at all ? or whom ? where is their Dauids delight in the Law and Statutes of God ? where is their longing after the Congregations and Assemblies of the Saints ? after Bethell ? where is their soules sickenesse after the house of God ? to come and worship in the holy Temple ? there were such men when Dauid , Ezekias , Iosias , Anna , good Simeon , and the Primitiue Saints were liuing , whom Augustine called the Lords Antes , that euery day would hast into the Lords Barne , to fetch corne , the bread of life , as the Israelites gathered Manna euery morning . But our age affords Drones , and Waspes , and Grashoppers in their stead : the neglect of Gods publike worship in the solitarie seates of many vnfrequented Churches , in the thronged fields , and tippling-houses in many Parishes . In this our numerous people ( wherein our Land like a full Bee-hiue , might cast many swarmes ) shewes that most haue lesse will to serue God , then the Diuell , the world , or their bellie . But to leaue the Church-seruice , wherein man sees thy defects and defaults better then thou thy selfe . Tell me vaine men , in the truth of their soules ( if there be any truth in you ) what sacrifices many of you , chiefely you the common and vulgar people haue offered vnto God in priuate ? where is the furrowes and wrinckles in thy face ? thy bleared Leah-like eyes , that thy teares haue made , being occasionedly distilled from the Limbecke of a sorrowfull soule for thy sinnes ? where was thy last Bochim , place of weeping ? thy last Mispez , where like a true Israelite thou didst poure downe water before the Lord ? When didst thou take vp Dauids course , in washing thy Couch with teares ▪ and thy bed with weeping ? Where didst thou mourne like Ezekias , 2 Kings 20.3 . Alas thy dry eyes and stony heart , polluted soule and guiltie conscience tels thee this part of Gods Seruice is yet omitted . Moreouer , where didst thou volly out thy broken sighes for thy Sodomitish and crying sinnes ? What times , morning , euening , day , or night ? What place , what Chamber , Closet , Gallery , Garden , Groue , Wood , Field , can witnesse thee , smiting vpon thy breast with Ephraim , Ier. 31.19 . ashamed of thy sinnes , with the Princes and Iudges of Israel , like a Theefe taken in the manner , Ier. 2.26 . casting downe thine eyes , and knocking vpon thy breast with the penitent Publican , Luke 18.13 . mourning like a Doue in the Desart , and a Pellican in the Wildernesse , for thy transgressions and enormities ? this part of Gods seruice is pretermitted . When didst thou commune with thine owne heart in thy priuate Chamber , Psal. 4. searching the secret sinnes of thy soule , with the light of the word , finding out thy present corruptions , and recounting the by-past follies of thy youth , in the bitternesse of thy soule : confessing them vnto God with the repenting Prodigall , laying open the wounds , Leprosies , and ruptures of thy soule to Christ thy P●hsitian ? I doubt this sacrifice of a wounded soule , a broken hart , and a contrite spirit , is eyther not at all , or very coursorily performed : this seruice and sacrifice pleaseth God too well , Psal. 51.17 . for the Diuell to suffer it to passe without long delayes , many interruptions , and in too many , absolute omissions . But lastly , tell mee seriously , how oft hast thou poured out thy soule before the Lord in Prayer for the pardon and remission of sinnes , for a new heart , a renued soule , Psal. 51.1 . v. 12.13.14 Ier. 31.18 . Mat. 9 . 24● for conuersion , and turning to God , for increase of Faith , for the holy Ghost , for the gifts of Grace , Wisedome , Chastitie , and the like , Luke 17. Psal. 119.76.77 . Luke 23.42 2 Cor. 9. 1 Kings 3. as Dauid , the Apostles and Disciples of Christ , Paul ; and other of the Saints haue done ? hast thou done this ? I aske thee not whether thou hast oft babbled or not , like the Heathen and our ignorant Papists , in pattring ouer thy Lords Prayer , as they doe their Pater Nosters and their Auees , without Faith or feeling , without heart and affection , with that lip-labour that Christ condemned in the Gentiles , Mat. 6.5 . Esay 29.13 and God in the Iewes ? Neither doe I aske thee , if Parrat-like thou hast said ouer thy Creed , and thy tenne Commandements , sometimes when thou didst rise and goe to bed ; which are as far from being Prayers , as the Diuell is from truth , or as ignorance is from knowledge , that tels thee they are Prayers which are none . With these Heathenish and Idolatrous Seruices perhaps thou hast lodened the Lord , as the Iewes once ouer-wearied him with the like vanities , Esay 1.11.12.13 . But I aske thee how oft thou hast indeede prayed ? how oft indeede with a Sacrifice of Prayer , kindled with zeale , inflamed with the fire of the spirit , heated with feruency , directed with knowledge , grounded on Faith in the Promises , prosecuted with Humilitie and Reuerence , attending with Constancie and Perseuerance , accompanyed with Repentance for sinne , and her hand-maides Contrition and Confession ? how oft I say with such a qualified Prayer , hast thou approached the Throne of Grace ? put vp thy petitions to heauen ? knocked at the gate of Grace , for graces to be giuen , sinnes forgiuen ? how oft with such Incense hast thou visited the Lords Altar ? Seauen times a day , with Dauid ? nay , three times with Daniel ? nay , once ? nay none in many dayes , will thy heart tell thee , if it continue not still hypocriticall , deceiuing thee as Sathan hath deceiued it ? Well , and yet thou thinkest to be saued : But vpon what grounds ? rotten God knowes . Indeede euery one that cals vpon the name of the Lord shall be saued : so saith the Prophet , so the Apostle , Ioel 2.32 . but thou callest not on the name of the Lord , saith thy heart , at least not as thou oughtest to doe , which makes thy prayer an abhominable sacrifice , therefore thou thus continuing shalt not be saued .

But let mee goe further with thee ? Dost thou pray in priuate ? that 's well : but dost thou pray for , with , and amongst thy family , in thine owne house , as did Abraham , Ioshuah ; and the faithfull in their dayes ? here thou art mute : and thy heart giues the negatiue . It is apparent God is as frequently and as feruently serued in the Houses , Tents , Tabernacles and Campes of many sauage and Scythian Souldiers , as in thy house . Mahomet hath better seruice in most families of the Turkes , and the Diuell of the Virginians , then God hath in thy house .

For , Prayer is such an excellent part of Gods worship , that it is oft vsed for the whole seruice of God , as Gen. 4.26 . and else-where , being a dutie whereby as man is profited , so wherewith God is wonderfully pleased , and his name glorified , Psal. 50.15 . euen in all his Attributes ( both 1. in his Wisedome , in acknowledging that hee is infinitely wise in knowing our wants : 2. in his Power , in that hee is able : 3. in his Mercy , in that he is willing : 4. in his Omnipotencie , and his Omnipresence , that hee is alwayes ready and present to heare and helpe his Church and children : 5. as also in his Knowledge , in that wee confesse him by Prayer to be the searcher of the hart , and the onely Intelligencer of the desires of man : ) Now where this principall part of Gods Seruice and Worship is omitted , or but slubbered ouer , ( as Elies Sonnes did the Sacrifices ) in publike or priuate , how can a iealous and a zealous God indure it ? When thou omittest , neglectest , despitest , or despisest this whole Seruice of God , how shall the Lord be pleased with thee ? thou depriuing God of the principall part of his Glory , hee will frustrate thee of thy hoped glory : for , who euer are glorified of the Lord in heauen , must glorifie him in some measure on earth .

I might also examine in this Quere , how thou performest other parts of Gods seruice ; namely , those which are Eucharisticall and Gratulatory , in praysing God for his blessings temporall and spirituall , as did Dauid in his Generation , with others , Psal. 100. Psal. 130. A dutie though commanded by God , Psal. 50.15 . and as a part of his Seruice , so of his Glory , Psal. 50.23 . yet neglected as frequently as fouly , as it was of the nine cleansed Lepers , Luke 17.17 . and of Ezekias , 2 Chron. 22.25 . whereby Gods wrath is kindled against many a man , and his seede and posteritie , as it was against Iudah and Ierusalem . Secondly , they are both depriued of former blessings for their ingratitude , and Gods hand shut from pouring out any new mercies into the riuen dishes of such vnthankfull soules .

Many moe parts of Gods seruice omitted by an vngratious and vngratefull world might be prosecuted : whereby it plainely appeares that there are great troupes and swarmes of profane and godlesse men amongst vs , that haue not God in all their thoughts , like the Hypocrites in Iob 27.10 . that haue no delight in God , such Atheists as Dauid describes in the Psalmist , Psal. 14. Psal. 53. and as Zephanie , Ieremie , Esay , Ezekiel , and the rest of the Prophets haue still cryed out against , that neuer seeke vnto God , that neuer call vpon him : Nay , which thinke it vaine , and a thing neither behouefull for them , nor beneficiall to them , to call vpon God , as the cursed Iewes did in Malachie , 3. v. 14. Nay alas , which is more , as many carnall and carelesse Ideots amongst vs , discouer with their lewd tongues , the thoughts of their poysoned and peruerse hearts , they thinke it concernes not them to serue God , to heare , reade , pray , conferre , meditate , and doe such duties , ( to which , 1. God , 2. their endangered soules , 3. their generall and speciall callings , 4. their vsurped name of Christians , 5. their vowes in Baptisme , doe obliege , binde them , and inioyne them : ) but that these things are proper and peculiar to Cleargie-men , Church-men , learned men , Schollers , Preachers , holy-day-men , ( as they vnholily call vs . ) They are not booke-learned they say , ( though they be hell-learned from a sophisticall Diuell , to dispute against their owne saluation ; ) besides they haue other things to doe , Iohn 11. Marthaes part to play , to looke for the world , to prouide for wife and children : for such is their Atheisme and Infidelitie , they dare not trust God for a ragge , or a crust of bread , without their owne sinfull carke and worldly care , notwithstanding all his promises , Mat. 6.33 . of giuing them earthly things , if they seeke and serue him : How few ayme at Gods Seruice in all their waies & workes . ) Hence it is , as their actions declare their affections , many thinke no otherwise of their Creation , but that they were borne and brought into the world , euen to seeke and serue the world and themselues , not God : and so to goe to heauen in a string ( as it were ) as straight as a line when they are dead . Oh how many Husbandmen thinke this the end of their liuing , to delue , and digge , and plow , and sow , and reape , and eate , and drinke , and get his rents ▪ and spend his pence in his Sunday-pots : to serue his Cattle , Horse , Oxen , Kine , and Sheepe ; himselfe seruing God no more then the very Beasts and Bullockes , amongst whom hee conuerseth ? These are also the thoughts , this the life of many a daily Labourer and Hireling : thus also many vnsanctified Tradesmen , Merchants , Mercers , Haberdashers , Shooe-makers , Taylors , &c. and other Shop-keepers , onely propound gold and gaine , as the end of their labours and trauels vnder the Sunne : how to load themselues with thicke clay ; to bestow their Sonnes and Daughters in great matches and high places ; to giue great portions to their Children , Virtus ●ost Nummos . rather of goods then of grace , and to leaue their substance to their babes : and to these ends the seruice of God , euen vpon his owne Sabbath , must be subordinate , his worship must be dispensed with , in whole or in part , by themselues and those whom they haue in charge , Iournymen , Seruants , or Prentises . Thus also some irreligious Seruing-man conceits no other end of his liuing , mouing , or being , of his yeeres , strength , and vigour , but to serue his Master at his Table or at his turnes ; or his Horse , or his Hawke , at his appointment ; besides his misspent time and meanes in the prosecution of his owne seruile and slauish lusts : as for the Seruice of God , to which me thinkes hee hath as many leasures and opportunities in his vacancies from any needfull morrall imployment , as any of the sonnes of Adam : hee counts the thought of that ridiculous , the practise precisenesse , not worthy his generous spirit : his time is wholy spent and misspent , either in ciuill attendance , according to his place , Male agendo , nihil agendo , aliter agendo . Seneca . or in idlenesse doing nothing , or in reading vaine Bookes , or seeing Playes , or friuolous discourses of Horses or Dogges , or worse subiects ; in which things the heart , it seemes , is most imployed in priuate , else could it neuer so frequently , by the tongue , vent out such froath . In which remisnesse and neglect in and of Gods seruice , ioyn'd with that loose prophanenes which accompanies most of their professions . I thinke them much secured and hardened by the exemplary irreligious courses and discourses of their Masters for the most part , whose ordinary both words and workes , in , and about , eyther the world or their pleasures , and traded recreations ( as their corrupt affections bend ) vsually matched with a key-coldnesse , neglect , if not contempt ( at least an indifferencie ) in the publike and priuate worship of GOD , ( seruing GOD no oftner nor no better , eyther in the Church or their domesticall Chappels , then will stand with ciuilitie ) reades a preceptory and practicall lecture to all the Seruants ; that they should not be more forward and zealous in good duties then their Masters , neyther to out-strip them in Gods seruice if they meane to sleepe in a warme skinne , and not to expose themselues to the censure of more precise then wise , and to continue in their Masters fauour .

So the mercenary hired Seruant , eyther for the Plough or Cart , or such like , generally throughout the Land , what doth hee more thinke vpon ( besides sinne and vanitie ) then euen to doe his dayes taskes like the hackney horse , his ease and Prouender , his bed and his victuals being the very God that hes sacrificeth vnto ? Tell him of ought else to be done in Religion , you shall preuaile as much as Lot with his Sonnes-in-law , they thinke you scoffe . Hence it is that this clownish rout in most places , are so forgetfull of GOD , and blockish euen to admiration , that they neyther know , or vnderstand , or can repeate the Petitions of the Lords Prayer , the tenne Commandements , or the Articles of their Creed , or can other wayes prepare themselues ( as I know experimentally in too many Villages and Parishes ) for the receiuing of the Lords Supper , which they vsually doe receiue ( as Iudas did the Diuell and the sop together ) then first , by putting on their cleane cloathes about Easter time : secondly , asking their Masters blessing : thirdly , muttering ouer such imaginary Prayers as before I haue spoken of : fourthly , going to Church to receiue their Maker and that day to be Gods Seruants ( as they say ) and at afternoone to walke abroad in the fields , and drinke ( sometimes to drunkennesse ) promiscuously young men and women together , in the Ale-house , and then GOD is stoutly serued that day : in which predicament and height of sinne are their ignorant and profane Country-Masters . Nay , such a crust of Atheisme & securitie is growne vpon the hearts of most Seruants , that in most Families I haue seene of Husbandmen , Plow-men , Grasse-men , yea , and of some Gentlemen to ( in the North parts chiefely ) I haue seldome obserued God serued at the tables , eyther of Masters or men , by saying Grace and Thankesgiuing , when like Hogges and Dogges they haue serued themselues with the vsurped Creatures .

This is the cold and crooked Seruice that our God gets of innumerable multitudes of Miscreants , that are as vnmindefull of him , as they are vnmercifull to their owne Soules .

I speake not of all , I know there are a remnant in Israell that forget not God nor bowe to Baal : neyther doe I disgrace or disparage any of those professions for the sinne of the persons , no more then I blame the Calling of the Apostles for that Iudas was a traitor : yet I cannot but bewayle the great forgetfulnesse of God , and neglect of his worship amongst vs , in this our outward prosperitie , beautified with the marueilous and miraculous continuated light of the Gospell . Thus did Israell as wee now , as appeares by the reiterated phrases in the Psalmist , and else-where , that in their prosperitie they forgat God . The Lord hath laboured to excite and waken vs as hee did them , by plague , pestilence and other Iudgements from the Heauens and all the Elements , yet our heads are still heauie , and our hearts are asleepe . Let vs feare the rod of Ashur , the inuasion of forraine powers : let vs not prouoke him to procure our cryes , and our seruice , by giuing vs ouer into the hands of Chaldeans and Assyrians . If euer Israell be carryed captiue ( which God forbid ) and be oppressed with a Spanish or a Romish yoake , we shall then wish that wee had drawne neare vnto God in the Sunnie day of peace , ere we had beene humbled like Manasses , Dauid , and Israell , by pressures and afflictions .

A third part of this vse extends it selfe to those , 3 Part of the Vse . that running into a further degree of sinne , and measure of iniquitie ( as indeed sinne ( like ill fame ) still growes greater in his progresse , Pires acquirit cundo . and swels more vast and poysonous , like the Dragon that hath eaten the Serpent , after once one sinne be retained ) doe not onely in their owne particulars , and with those that depend vpon them , neglect , reiect , and refuse the seruice of God , though they weare the Liuery and Cognizance of their Master , being called Christians , but they maligne , cal●mniate , and storme at others that are more zealous and forward then themselues , aemulating ( as it is said of the Grey●hound , that thinkes much that any thing should out-runne him ) that any should outstrip them in the sinceritie or measure of grace , or out-runne them in the course of Christianitie , accounting with politique Gallio , Religion to be but Ceremonies and circumstances , quirkes and quiddities , so the Lords true Nathaniels that serue him in truth , in whose spirit is no guile , Psal. 32.2 . to be but foolish and froathy fellowes , more precise then wise , Gods followers , Gods fooles , as Michel thought Dauid , 2 Sam. 6.20 . nay , mad , distracted , rauing men , as the Iewes , Christs Kinsmen , and Festus esteemed CHRIST , Ieremie and Paul : yea , Gods faithfull Seruants , as they haue alwayes beene so still are , as signes and wonders in Israell in this our blinded age : Esay 8 18 Yea , monsters , euen to the great men of the world , as Dauid was , Psal. 71.7 . Yea , a scorne , reproach , and dirision to them that are round about them , Psal. 79.4 . accounted as men of an odde fashion and carriage from all others , Wisd. 2.15 . nicknamed Precissians , singularists , humorists , factious , hypocriticall , and the like : which censures they vndergoe from naturall and carnall men , but chiefely from those that haue in them some morrall goodnesse ( as Iulian himselfe had ) for our ciuill , honest men , and formall hypocrits , Tripart . hist. lib 6. contenting themselues with meere externall showes and shadowes in the Seruice of GOD , Ciuill honest men most enemies to Gods Seruants . without any sinceritie of heart , or life of Religion , flattering and securing themselues in that dangerous and damnable estate wherein they feed their soules with a vaine & an ayrie hope , that they are as safe as the best , thinke whatsoeuer is more in Gods Seruants , then they finde in themselues , to be precisenesse , and affected singularitie , as needlesse , as fruitlesse in their friuolous conceits .

And hence ariseth their Ismaelitish scoffes , and tongue-persecutions , against those that are more aeminent and transcendent then themselues in many graces , because the conscionable carriage and gratious deportment of the Seruants of God , doth swart , censure , and condemne their outwardnesse and formalitie , at which they are as oft gauled and grieued , and fretted at the very hart , as they compare their tinckling Cymbals with the others holinesse .

4 Part of this Vse of Redargution . But leauing those whited wals and painted Sepulchers , to his Iustice or Mercie , that sees their rottennesse and guilded rubbish : there are another sort of men , if I may call them men ( forgetting what the very composure of their body , and the instinct of Nature tels them ) which being void of all grace , and emptie of goodnesse ; neyther knowing , nor willing , nor working what is pleasing and acceptable to the Almightie , deriding and detesting good men , and disliking good dutyes with the former sort : as neither fearing God , nor caring for his worship , nor furthering his seruice , nor fauouring his seruants : casting behinde their backes all thought of God , and their owne saluation : they serue themselues and their owne ends , their lusts , their darling sinnes , and consequently the Diuell , Gods and their mortall enemie . And of this sort there are not so few , but they may brag ( as the Spirits in the Gospell ) of their number , their name is Legion . Many that liue amongst Christians are the deuils seruants . All places , professions , trades , callings , conditions , estates , sexes and sorts , and ages , from youth to gray hayres , afford trained Souldiers in these sinfull seruices , marching to hell vnder the conduct of the Prince of darknesse , the God of the world and worldlings , that rules in and ouer those children of disobedience . Alas , how many be there of couetous Mammonists , churlish Nabals , that as truely as Dauid and Simeon professed and confessed to the Soueraigne Creator , Lord , I am thy Seruant ; so they say to Mammon , to the Wedge of Gold , to their Siluer Shrine , their Mettall-Idoll , Lord , I am thy Seruant ? How many Epicures , Drunkards , and riotous persons , whose belly is their God , Phil. 3.17 and their end damnation , say to the deuouring gulph of their vnsatiable guts , I am thy Seruant ? How many lustfull liuers and lasciuious louers , offering the sacrifice of their vncleane bodies to bewitching women , say to Asmodius , the vncleane Spirit , Lord , I am thy Seruant ? How many proud aspiring spirits in Court and Country , flying in their thoughts faster then Pegasus or Mercurie vpon the wings of high hopes , plumed with the feathers of their selfe-conceited worth , making greatnesse , not goodnes , the marke of their mounting , may say to the high climbing Lucifer , Lord , I am thy Seruant ? The Iewes How many such saying desperately ( with that Nation which once was called stubborne and crooked ) Surely we will walk● after our owne imaginations , Ier. 18.12 and doe euery man after the stubbornnesse of his owne wicked heart : Ier. 18.12 . forsaking the Rocke of the field , and the Cedar of Lebanus for the cursed Thistle ; the fountaine of waters for broken pits , the liuing for the dead the great Iehouah for Belzebub , and the God of Eckron : the God of Abraham for the Gods of Nations ; the seruice of God for the seruice of Sinne and Sathan ; the Diuell may iustly claime and challenge them in death ▪ plead and preuaile to haue them in Iudgement , since they haue by an explicite or implicite couenant ( as it were ) sold themselues like Ahab and Ieroboam , to worke wickednesse in their life time , as wittingly and willingly dedicating and consecrating themselues to his seruice , as did once desperate Ruffus , who ( as is reported ) vpon the two sides of his Shield painted God and the Diuell , Si tu nolis , iste r●gitat . with this Motto , If thou oh God , wilt none of mee , here is one will , offering himselfe to him who was not a little glad of him , the vnkinde kinde Diuell , who retaines and giues Liueries to all commers ; yea , and wages to , such as himselfe hath , the world in shew , but fire and brimstone in substance , Esa. 30.33 .

Vse of Exhortation . Oh consider this , you that forget both God and your selues , his seruice & your owne soules , you that make your members weapons of vnrighteousnesse to fight against God , wounding him with his owne weapons , the strength of your bodies , and the powers of your soules , which you haue receiued from him : now at last offer vp your bodies a liuing sacrifice , Rom. 12.1 . holy and acceptable vnto God , which is your reasonable seruing of him , Rom. 12.1 . Giue vp your members as weapons of righteousnes vnto God , Rom. 6. vers. 12.

These eyes of yours that haue beene full of adultery , 〈◊〉 7 2 Pet. 2.14 . hautie and proud , Sinnes of the eyes . P● . 6 17. mocking and scornefull , How all the members that haue serued sinne must and may serue God , Pro. 30.7 . wandering , Esay 3.16 . Now let them be Doues eyes chaste eyes , like Dauids eyes , lowly and humble : Cast away the abhomination of your eyes , Ezek. 20 7. Let them not regard vanitie : Iob. 31.1 . Shut them vp from seeing euill : Esay 33.15 Make a couenant with them as Iob did : Let them not looke vpon a woman , but let them looke vp to the Holy One of Israell , euen as a Seruant lookes to his Master : Psal. 123.2 . Set no wicked thing before thine eyes , Psal. 101.1 . but set the Lord alwayes before thine eyes to doe the thing that is right , Psal. 16.8 .

That Tongue of thine which hath beene a principall seruitor of Sathans , Twelue Sinnes of the tongue being set on fire by Hell , Iames 3.6 . the flame breaking out , by 1. lying , 2. swearing , 3. forswearing , 4. filthy , 5. cursed , 6. guilefull speaking , 7. vaine words , 8. idle babbling , 9. profane ieasting , 10. corrupt communication , 11. slanders , 12. reuilings ; with such other enormities in the whole course of thy life and conuersation , to the dishonour of God and the pollution of the good name and chastitie of thy neighbour . Now let it forsake the old Masters seruice , in these sinnes : set a watch before thy mouth , and keepe the dore of thy lips , Psal. 14.3 . Lye not , Iames 4.11 . Let thy lips speake no guile , Psal. 34.13 . but speake the truth to thy neighbour , Zach. 8.16 . So thou shalt shew thy selfe a righteous man , Prou. 13.5 . Sweare not , neyther by Heauen , nor by Earth , &c. Iames 5.15 . but , Let thy communication be yea , yea ; nay , nay ; for what is more commeth of euill , Math. 5.17 . Put away filthy speeches , Col. 3.8 . Neyther name fornication , nor filthinesse , nor foolish talking , nor ieasting , which are not comely , Ephes. 5.3 . But corrupt good manners , 1 Cor. 15.33 . Now also Put away from thee a froward mouth , Pro. 4.24 . and cursed speaking , Col. 3.8 . Auoid also idle and vaine words , for which thou must giue an account , Mat. 5. Be as slow to speake as swift to heare , Iames 1.19 . ( since thou hast two eares , but one tongue ) for , in many words there cannot want sinne , Prou. 10.19 . Therefore auoid vaine repetitions and babblings , Mat. 6.7 . In speaking eyther to God or man , speake no vaine words , Esay 58.13 . Thus keepe thy mouth hereafter brideled , that thou sinne not with thy tongue , Psal. 39.1 . Neyther is it sufficient that thou now purpose that thy mouth shall not offend in these and such like sinnes , Psal. 17.3 . But as thou hast beene tongue-tyed heretofore , and mute , in speaking ought which was good , to Gods glory or thy neighbours good , now it is most consonant to that end and office , which thou hadst the vse of speech giuen thee , let thy tongue be a consonant to serue God , to sound out his prayses continually . Psal. 34. Sing to the Lord all thy life and prayse him whilst thou liuest . Ps. 104.33 . Yea , if thou praise him before the morning-watch , as did that holy-hearted Dauid , Psal. 119.147 . yea , if at mid-night thou rise to giue thankes vnto him , Psal. 119.12 . If seauen times a day thou prayse him , v. 164. yea , if thy mouth daily rehearse his righteousnesse and saluation , Psal. 7.15 . yea , if all the dayes of thy life thou prayse thy God , Psal. 146.2 . and make his Statutes thy Songs in the house of thy pilgrimage , Psal. 119.54 . yea , not onely praising him , but praying to him earely in the morning , Psal. 5.3 . Iob 8.6 . yea , at euening , and at morning , and at noone day : so oft as thou eatest : thou dost but that seruice for which thy tongue was created : it is Gods due and thy dutie : so let thy tongue also serue man , Gods Image , in God and for God . Let thy words be good , and to the vse of edifying , that they may minister grace to the hearers . Let thy speech be alway gratious and poudered with Salt , Col. 4 6. Let thy tongue spread abroad knowledge , Pro. 15.7 that it may be as the well-spring of life : Prou. 10.11 . Vtter the words of grace : Eccles. 10.12 . that thy lips may feede many . Prou. 10.21 . If God haue inriched thee with knowledge , minister a word in season to him that is weary , Esay 50.4 . confirming him that is ready to fall , and strengthening the weake knees , Iob 44. So thy tongue shall glorifie God , thus imployed , Psal. 50. be a testimonie of the sinceritie of thy heart , Mat. 16. and it shall asswage the sorrow of the afflicted . Iob 16.15 .

Sinnes of the eares . So for the other members of thy body , thy Eares , if thou hast not serued thy God in and by them , now beginne : hast thou serued Sathan with them , eyther in hearing what thou shouldest not haue heard , profane Enterludes and Stage-playes , filthy Songs , scurrulous talke , whereby thou hast opened those two dores to let in sinne into thy soule ? or hast thou refused to heare what thou shouldest haue heard ? hast thou turned away thine eare from hearing the Law ? Prou 28. Hast thou had heauy and vncircumcised eares , Ier. 6.10 . Psal. 40.8 . Hast thou beene an Idoll with eares and heard not , Ezek. 13.2 . A deafe Adder stopping thine eares at the voyce of the Charmer , Psal. 58.4 . now serue God with that little part of thy body : now stop thine eares at the hearing of sinne , Esay 33.15 . and open them to heare what the Spirit saith , Reu. 2. Cause thine eare to heare wisedome , Prou. 2.2 . Giue eare to vnderstanding , Prou. 14. Heare counsell , and receiue instruction , that thou maist be wise now in the latter end , Prou. 19.20 . Be wise , and hearken to the corrections of life , Prou. 15.3 . Heare the Word of God : Sit at Christs feete with Mary , Luke 10.39 . Heare with heede taking , Luke 8.18 . Heare with an honest heart , vers. 15. Heare and forget not , Iames 1.24 . Heare and practise , vers. 22. so thou shalt serue God with thy hearing .

Moreouer , for thine Hands : Sinnes of the hands . if with them thou hast not serued God , working wicked works to prouoke the eye of the Lords glory , Esay 3.8 . eyther in committing euill , 1. stealing from thy neighbour , 2. taking Bribes in thy place , 3. Idlenesse in thy calling , or in omitting good duties , first , eyther of Pietie to God , in stretching out thy hands in Prayer : secondly , or of charitie to man , in closing them towards the poore . Now keepe thy hands from doing euill , and consecrate them vnto the Lord in doing good , so thou shalt be blessed , Esay 56.2 . Exod. 32.29 . If iniquitie be in thine hand , put it farre away , Iob 11.14 . If thou hast stolne , steale no more , but worke with thine owne hands , Ephes. 4.28 . Keepe them innocent and pure , Psal. 24 41. Shake thine hands from taking any gifts , Esay 33 15. Let no blot or stain cleaue vnto them . Iob 31.7 Strengthen them to doe good workes , Nehem. 2.18 , Open thy hand to thy brother , to the poore , to the needy , Deut. 15.11 . Stretch thy hand out , of the increase that God giues thee , Prou. 31. And stretch out thy hands also to the Lord . Psal. 143. yea , in euery place lift vp thy heart with the hand to God in heauen , 1 Tim. 2. Lament. 3.4 . So shall thy hands serue God .

Sinnes of the feete . For thy Feete : if they haue declined and made haste to deceit , Iob 23.11 . if they carryed thee with lewd company out of the way of Gods Commandements , to vanities or to vices , to filthinesse or to follies , to Playes or to Brothell-houses : now remoue thy foote from euill , Prou. 4.26 . Make straight steps to thy feete , Heb. 12. Refraine thy feete from the pathes of the wicked , Prou. 1.15 . And keepe the way of the righteous , Prou. 2.20 . So shalt thou serue God and keepe thy soule . Prou. 16.17 . Walke not in vanities , Iob 31.5 . nor in the counsell of the wicked . Psal. 1.1 . but run the wayes of Gods Commandements . Imploy them to carry thee to the house of God , to the holy Exercises of Religion , where God is serued : Delight to stand in the gates of Ierusalem , Psal. 122.2 . looking narrowly to thy foote when thou enterest into the house of God , Eccles. 4.17 . Thus did those two good Anna's in Samuel and Luke , a mother and a widdow : as also good Dauid , and here old Simeon , rightly and religiously vse their feete in Gods seruice , in visiting so frequently , so constantly , so zealously the house of Prayer , where they met with God , with Christ , and with a blessing vpon their seeking and seruing God . And so must thou , if thou set thy selfe with thy heart and soule , and strength , and spirit , and minde , and body , to serue the Lord as they did , consecrating these and the rest of thy members , parts and powers , externall and internall , to Gods seruice , which that thou maist more willingly performe , let these Motiues for conclusion of this Vse , adde Spurres vnto thee to runne along with old Simeon to the seruice of this best Master , to whom I recommend thee .

First , thou wast created for Gods seruice :

Motiues perswading to Gods seruice .

1. From the end of our creation .

as the Apostle instanceth in one sinne , so I may in all : the body was not made for fornication , nor vncleannesse , nor adultery , nor drunkennesse , nor for any other workes of the flesh , which are recited Gal. 5.19 . but for the Lord , 1 Cor. 6.23 . and the Lord for the body . Therefore Dauid makes this an argument , that wee should fall downe and worship the Lord , because wee are the Sheepe of his pasture , and the worke of his hands , hee hath made vs , not we our selues . Doth any man keepe sheepe but hee will eate of the milke of the flocke , and be cloathed with the wooll ? Doth any man build a Palace , a Castle , or a sumptuous house for his enemie to dwell in ? Did the Lord thinkest thou oh vaine man , that seruest thy lusts , thy pleasures , the World , the Diuell , forme and frame this excellent Fabricke and composure of thy body , more sumptuous , artificiall , magnificent , then the Aegyptian Pyramides , then Salomons Temple , then all splendent and glorious buildings vnder the Sunne , that are made of Lime , Stone , Lead , Wood ; Glasse , Mettals , and the like , and did infuse ( as it were inward proportionable furniture ) such an vnderstanding spirit , an immortall soule , into this externall structure and building of the body , for the Diuell his mortall enemie to dwell in ? to take possession and keepe habitation by his eldest Sonne , Sinne ? Will any earthly Monarch suffer a Traitor , a Tyrant , an Vsurper , to intrude vpon his Territories , to dwell in his fortified Cities , to possesse his Crowne , and vsurpe his Throne ? I trow not . And will the King of Kings suffer it ? Can a meane man indure another man , which means to abuse him , to inioy his Table , his Bed , his Wife ? chiefely that shee to whom hee is betroathed and wedded , should prostitute her selfe to his enemie ? And will the Lord that is as a zealous , so a iealous God , suffer thy spirituall whoredomes , and fornications , with the triple enemies of thy soule , the deceiuing Flesh , deluding World , and destroying Diuell ? Will he endure his Sanctuary to be polluted ; his Temple abused , the holy Vessels profaned ? Thy body is the Temple of the holy Ghost , 2 Cor. 3.16 . Ch. 6. v. 19. 2 Cor. 6.16 . thy members called Vessels : now if thou suffer this great Temple-spoyler , this Dionisius , the Diuell , to abuse thy vessels , by offering them to him by vncleannesse , to pollute this Temple , this body of thine by sinne : he that thus destroyes the Temple of God , him will God destroy as hee threatneth seuerally twise together . Take heede therefore that thou suffer not any sinnes to take vp the best roomes in this earthly Tabernacle and Temple , least by hardening thy heart , corrupting thy conscience , deprauing thy will , blinding thy minde , ecclipsing thy reason , dulling thy memory , disordering thy affections , spoyling and defiling thy whole man , giuing ouer that body of thine which God made for himselfe , to be sinnes Brothell-house , and the Diuels Play-house , wherein all sinnes are acted , least the Lord burne thee downe sticke and stower , eyther with fire from heauen , as hee did Sodome , or with fire in hell , as hee did Diues . Prepare thy body and soule therefore betimes : dresse it , and sweepe and garnish it , as a Chamber for Christ to keepe his Passeouer in , that the destroying Angell may passe ouer thee , when hee comes in Iudgement .

Os homini sublime dedit , &c. I might adde secondly , how fitly by Creation thou art made in euery part , as an Organ and Instrument to Gods seruice : with a body vpwards to heauen ( whereas all other Creatures looke low and groueling vpon the earth ) with eyes to looke vp to the Hils , and to the heauens , from whence commeth thy helpe ; Et refert quaelibet herba Deum . and downe vpon the fragrant and verdant earth , fit to behold how euery creature Celestiall and Sublunarie , in their kinde , as it were in a dumbe Oratorie , tels thee there is a God , and a God to be serued : beginning and continuing the Quire vnto thee , to sing and ring forth his prayses ; thy tongue fitted to speake Magnaliae Dei , the wonderfull workes of God : and to confesse to Gods glory , as Ioshuah tels Achan , Iosh. 7. those numerous and haynous sinnes of thine wherewith thou hast offended God , more then all the vnreasonable creatures : how euer the ill Angell eyther strikes thee dumbe ( as the good did Zachary ) or if thou speakest , Sathan oyles the Clocke of thy tongue to strike after his setting , and moue after his motion . Thy head abounding with moisture more then the heads of many Birds , and Beasts , ready to distill into thine eyes , that thou mightest weepe for thy sinnes more then the rest , as hauing moe and more monstrous sinnes to weepe for , then all the rest of the other Creatures : and so I might speake of all other parts of thy body , and faculties of thy soule , superiour and inferiour , as Will , Reason , Memory , Vnderstanding , Phantasie , the Heart , with the Affections thereof , all fitted for Gods Seruice in the same symetrie and proportion .

From considering thy Creation , 2. Motiue from our Preseruation . thinke of Gods great largesse and bountie towards thee , in thy Preseruation : GOD hauing fed , fostered , educated , nourished , cloathed thee , from thy first forming in the wombe , till this present minute and moment of time , wherein thou liuest a rebellious sinner against thy God : of protecting thee euen in thy Infancie , Childe-hood , Youth ; in the weakenesse of the first , forwardnesse of the second , and rashnesse of the third : from many eminent dangers , to which thou wast subiect ; and reseruing thee vntill this present houre in health and strength , from the fury and force of the Elements , Fire and Water , &c. From the might of the Creatures ; the claw of the Lion , paw of the Beare , horne of the Bullocke , tuske of the Bore , tooth of the Dogge , venome of the Viper , sting of the Serpent ; all which thy sinnes haue armed against thee , disarming thy selfe : as also from the malice of the Diuell , and his substitute infernall Spirits , who ( without Gods restraint ) would haue torne thee in pieces and carryed thy soule ( as they will doe the sinners in Iudgement ) in triumph to hell . Now doe not all these constant and continuated mercies of thy Protection , Preseruation , Reseruation , so long , so louing , so large , with the addition and multiplication of so many and manifold vndeserued positiue blessings ? Doe not all these ( I say ) call for , vrge , require , plead for , yea , preuaile for thy heart , thy obedience , thy seruice , to such , so good , so great a Maister ? Sure , if thou giuest it not him now , franckly , freely , willingly , heartily , desiringly , thou art a monster of men , without grace or good nature : but especially if thou payest the Lord euill for good , sinnes for fauours , and seruest Sathan for him , thou art an vngratefull Viper , and condemned of the very Heathens . Neyther will God be so abused . Make it thine owne case : thou takest a desolate Infant ( as Pharaohs Daughter did Moses ) and bringest him vp ; or thou entertainest a Seruant , giuest him meate , drinke and cloath , wages , countenance , house and harbour , &c. wouldest thou take it well , if this thy adopted fostered childe , this thy so much fauoured Seruant , should reiect thee ( thou still out of thy loue continuing his meanes and maintenance ) and serue thy mortall enemie ? Now make Application : thus thou dealest with God , in seruing ( notwithstanding all his fauours to thee , temporall and spirituall ) him who is the professed enemy of God , of Christ , of the Gospell , of the Church , of man , of thee , and of thy saluation , the Diuell .

Thirdly , consider thy Vocation , 3. Motiue , from our Vocation . thou art called from darknesse to light : The grace of God hath appeared vnto thee , teaching to deny vngodlinesse and worldly lusts , and to liue soberly , righteously , and godlily in this present world . Tit. 2.11 . Therefore , as an obedient Childe to thy Father , as a dutifull Seruant to thy Master , fashion not thy selfe to the former lusts of thine ignorance , but as he that hath called thee is holy , be thou holy in all manner of conuersation . 1 Pet. 1.14 . The night is past and the day is come , cast away therefore the workes of darknes , and put on the armour of light : Walke honestly as in the day , not in chambering and wantonnesse , not in gluttony or drunkennesse , not in strife and enuy , but putting off these ( as a man puts off an old garment when hee puts on a new ) put on the Lord Iesus Christ , and take no thought for the flesh , to fulfill the lusts thereof , Rom. 13.12 . I pray you let vs ponder , that what arguments the inspired Apostle Paul vseth to the Romanes , Philippians , Thessalonians , Ephesians , to incite them to the sincere seruice of GOD , the same may be vrged and pressed vpon vs in this Land ; 〈◊〉 , vpon all the Christians in Europe , or else-where ; for as wee now are paralell with them in the knowledge of God and of Christ , by the preaching and reuelation of the Gospell of Christ , so wee were once nuzled , and blinded with them , in the same cloud and mist of ignorance and vnbeleefe , sinners , of the Gentiles , without God in Christ . And therfore since God hath called vs ( whether by the Ministerie of Paul , or of Ioseph of Aramathea , or of Simon Zelotes , or who else , it skils not ) to the knowledge of his truth , and to his seruice , by the voyce and sound of the Gospell , let our conuersation be such as becommeth the Gospell , Phil. 1.27 . God might haue placed thee oh sinfull secure man , amongst the Iewes , Turkes , or Pagans , or thou mightst haue continued with thy fore-fathers , wrapped and enueloped in the Aegyptian darknesse of Popery , where the light of his Truth should haue beene hid from thee : but now that his wayes are reuealed to Iacob , and his saluation to Israell ; since thou hast heard his Word , if thou wilt not fall downe and worship him , and worke his will , CHRIST the obiect of the Gospell , as a stone which thou stumblest at , and a rocke of offence , shall fall vpon thee , and dash thee to pieces : better thou hadst neuer heard of Christ , then now with Herod to mocke him , when with the Childe-murthering Herod thou prete●ding to worship and serue him , thou dost but serue thy selfe and thine owne ends , by all lewd courses , sinfull and sinister meanes whatsoeuer .

Fourthly , 4. From our Redemption . this is the end of thy Redemption from the slauery and bondage of thy spirituall enemies , from the power of darknesse , of Sinne , and sinnes punishment , the second death , euen to serue God : so runne all the streames of the waters of the Well of life : so Zachary prophesieth : Luke 1.74.75 . so Paul perswades the Corinthians , that being bought with a price , they should glorifie God in their bodies and their spirits which were Gods . So Peter presseth the same vpon the dispersed Iewes , commenting , as it were , vpon , and inlarging Pauls price that was paid for mans redemption , shewing first negatiuely what it was not ; not any of these corruptible things , as gold and siluer , the earths redundance ; not pearles & precious stones , the treasures of the Land and Sea , the Indians store , and the Fishes hidden vertues , &c. then affirmatiuely , it was a bloudy bootie that bought vs , and not euery kinde of bloud ; not the bloud of Goates or Bullockes , of Men or of Angels , but the precious bloud of Christ , as of a Lambe vndefiled and without spot : and the end of all this great Misterie , greater Mercy , in redeeming man from his greatest misery , what other was it , as also of our Vocation ? Sure nothing else , but 1. holinesse , 2. and the feare of God ( which is the ground of his seruice ) 3. and renounciation of a vaine conuersation , as appeares by the Contexts , 1 Pet. 1.14.15.16.17.18 . So is Titus , a patterne of a good Preacher , taught to presse and preach this point ; that the end why Christ gaue himselfe for his Church , redeeming vs from all iniquitie , was that wee should be a peculiar people vnto him , zealous of good workes , Tit. 1.2.14 . with infinite the like places , plainely demonstrating that as redemption by Christ is not generall and vniuersall ; ( for then Iudas , Herod , Pilate , Esau , and others , sonnes of perdition , ordayned to condemnation , should haue beene redeemed ) but limited , proper and peculiar to his Elect , to his Church , to his People . Such as are his Sheepe heare his voyce , obey , and serue him ; so those that continue still in their sinnes , frozen in their dregges , incredulous and vnbeleeuing , impious in their liuing , impure in their conuersing , giuen ouer to strange lusts and vile affections , making their belly their God , and the like , are so farre from hauing any benefit by Christ , that hee is vnto them a rocke of ruine , a stumbling-blocke , and a stone of offence , the falling of many in Israell , like the word and Sacraments , and all things else , vnto the wicked contemners of his worship , and condemners of his seruants ; the sauor of death vnto death : they accounted enemies to his Crosse , such enemies as hee will slay , as hee hath threatened , their end being condemnation .

Fiftly , our Profession , me thinkes , 5. From our profession . should be a maine inducement to our practise in this point : for so reasons both the Prophet and Apostle , if we account God our Father , as we doe , Mal. 1.6 . Luke 11. then where is his honor ? if our Master , then where is his seruice ? And sure if we call him Father which without respect of persons iudgeth euery man , then let vs passe the time of our dwelling here in feare : otherwise wee borrowing the same vizards which the Pharisies long since cast off with their liues , wee should be branded with the same note of painted Sepulchers and whited wals , and adiudged to the same woes and Anathemaes that they were , being in the same predicament of grosse and formall hypocrisie .

Sixtly , the Good procured , 6. From the reward of Gods seruice . and Reward promised , the Wages expected , should not a little wooe vs and winne vs to this seruice : for , all would retaine to such Masters who are most able and willing to worke their welfare ; where they may haue the best present helps , and future hopes of preferment and promotion . Now , who is able to promote , if God doe not ? 1. Wealth , 2. Worship , 3. Honour , 4. Peace , 5. Protection in danger , 6. Approbation , 7. Acceptation , 8. outward Blessings , 9. reward of Inheritance , 10. Curses remoued , Plagues escaped , all these are the Pedisseques , the hand-maides , and Attendants , and Seruants , that attend and waite vpon , and serue those that serue the Lord , as may be instanced and inlarged in their particulars .

First reward , wealth and riches . For Riches , Wealth , and outward blessings , as they are promised , so they were giuen and exhibited vnto Abraham , Isaack , Iacob , Iob , Dauid , Salomon , &c. with infinite others , as an incouragement to the Seruice of GOD , as the fruits of their Faith , as the reward of Religion : Godlinesse is great gaine , and hath the promises both of this life and of the life to come , and who consent and obey must eate the good things of the Land . That this Position is no Paradoxe , that Grace is the way to gaine , and Pietie the meanes to prosperitie , as is Psal. 1. so let any ( to stand vpon no moe places ) read Exod. 23.25 . and hee will confesse that this is as true , as God himselfe is true . If any man be troubled with that scruple which perplexed Iob , Ieremy and Dauid , in their time , that the slaues of Sathan are in outward peace and pompe , and seeming-prosperitie , when Gods Seruants are in the ebbe , and going downe the winde , the same Scriptures salue and satisfie the sore of this Obiection , where it was first made , to which place I referre you , Psal. 73. and Iob 21.

The second meede and reward of Gods seruants , is Honour , Secondly , Honour . that continuing as inuiolable , as the Decrees of the Meedes and Persians , which God auoucheth to Samuel of reiected Saul , Those that honour mee I will honour them , 1 Sam. 2.30 . Them whosoeuer , whatsoeuer , wheresoeuer they be , Quoscunque qualescunque vbicunque Kings and Kesars , poore and pesants , that performe homage and fealtie vnto God , holding their soules , their lands , and their liues in Capite from God , those the mightie Iehouah , who onely can set vp and pull downe , aduance and deiect , will honour , they shall be gracious in his eyes , dreaded of their enemies , as was Ioshuah and Dauid ; and honoured of all those that are round about them .

This is Gods Law of Paritie , Lex Talionis . ratified in the high Court of Parliament in Heauen , and put in execution in earth , 1. Abraham , Gods friend , 2. Ioseph , 3. Moses , 4. Samuel , deuoted to Gods Seruice , proued the truth of this Promise , the first honoured in the presence of his friends , of his neighbours , of his enemies , Gen. 18.18 . & Ch. 20.3 . 23.6 . The second found store of Honour where euer he came : in his Masters house , in the Prison , in the Palace , Gen. 39 & 40. & 41. The third honoured by working Miracles for deliuerance of Gods people , for confusion of Gods and his enemies , Exod. 14. Ch. 16.32 . The fourth increased in honour as in yeeres , growing in fauour with God and man .

Infinite such examples might be recited , the time would be too short to shew how Gedion , Baarack , Iob , Dauid , &c. the faithfull Seruants of God , were exalted from the Threshing-floore , Iudg. 6.11 . Iudg. 4.6 . From the Sheepe-fold ; yea , from the Dunghill , Iob 42.12 . to sit with Princes , yea , to be Princes of the people , Psal. 78.70 . Psal. 113. vers. 7.8 .

Sin brings shame and other iudgements . So that if it be so that all affect honour and eminencie , me thinkes , wee should take the right course to effect what we affect , euen by seruing God . Not to seeke it , as Mary sought Christ , where it is not , preposterously and carnally : eyther of the world , as the ambitious Iewes did , Iohn 5.44 . nor from the vaine breaths of men , as the hypocriticall Pharisies did , Iohn 12.43 . Much lesse at the hands of the Diuell , as Balaam did . Num. 22. by Diuellish courses , and sinfull impieties , and horrid villanies , Nimrodians Nabuchadnezzar . Erostratus . as those that built Babels Tower , and hee that built Babell , and he that burnt Dianaes Temple , did . Genes. 11.3 . By Rebellions and Treasons , Rebellions and Treasons . as Absolon did , 2 Sam. 18.18 . as the Papists by King killings , and Powder-plots : as our drunkards by their vnreasonable quaffings , by quarrelling , fighting and stabbing ; as our vaine and vicious Gallants in their falsly supposed manhoods : nor by any other horrid sinne whatsoeuer ; for the way of sinne is the way to shame and dishonour .

For , as wicked and vngodly men seruing the Diuell , whose Children they are , Ioh. 8.44 . by seruing sinne , 1 Iohn 3.8 . suffering it to raigne in their mortall bodies , Rom. 6 12. are called and accounted the enemies and haters of God , Rom. 1.30 . Rom. 8.7 . vnruly and vntamed Heffers , H●s . 4.16 . Spurners against God , Deut. 32.15 . A rebellious and a false seede , Esay 57.3.4 . Conspirators , and such as stretch their hands out against God , as Iob and Ieremie call them , Ier. 11.9 . Iob 15.25 . Dispisers of the Spirit of Grace , Heb. 10.29 . Stout against God in their words , Mal. 3.13 . Contemners of his wayes , Iob 21.14 . Setting their mouthes against heauen , Psal. 73.9 . Dispising both the Word of God , with the Iewes , 2 Chron. 24.19 . Psal , 50.17 . and the Workes of God , as did the Gentiles , Rom. 1.21.22 . And the Ministers of God , as the Elders of Israell , and the People , did Moses and Samuel , Exod. 16.8 . 1 Sam. 8.7 . And the Iewes , CHRIST and his Disciples : 1 Kings 20.28 . Dan. 3.15 . 2 Kings 19. but euen the person of GOD himselfe , as did the Aramites , Nabuchadnezzar , Senacherib , Rabs●kah , and others : so the Lord hath threatned to despise such despisers , 1 Sam. 2.30 . to deride such deriders , and to lay their honors in the dust , Psal. 2.4 . Cursed are they of the Lord , like the inhabitants of Meros , Iudg. 5.23 . euen with all the curses pronounced from Mount Eball , Deut. 27. Because they serue not the Lord , the Lord accounts basely and vilely of them , euen as of Oxen and Asses , Dogs and Swine , Esay 1.3 . 2 Pet. 2.22 . As drosse and dung , and vnsauory Salt , fit to be cast away : yea , though Coniah , the Sonne of Ieho●akim , were as the signet vpon the Lords right hand , yet if hee despise the Lord , hee shall be pluckt thence , accounted as a despised and broken Idoll , or as a filthy vessell , Ier. 22.24 . & 28. Nay , though Saul be a King , if hee reiect and forsake the seruice of God , God will reiect and cast him away to , 1 Sam. 15.16 . Yea , Ierusalem , if shee refuse to obey her God , shall be an habitation of Diuels , Reu. 18.2 . The Iewes , though Ruhamah , shall be Lo-ruhamah , though Ammi , Gods people , yet if they forsake the seruice of God , they shall be Lo-ammi , none of Gods people , Hos. 1.6.9 . But ( as at this day it is seene ) a disgraced , despised , and contemptible Nation : and so will the LORD deale with all other wickedly wretched contemners and despisers of his Glory , his Word , his Workes , his Ordinances : they shall be blamed and shamed , and come to an ignominious and odious end .

Euery creature shall conspire their destruction that serue not their Lord and Master , Gods hand shall be vpon his enemies in many iudgements . the Creator . The Angels shall smite them , as they did Pharaohs first borne , Zenacharibs Hoast , and Herod , Acts 12.23 . Men shall laugh at them , and the righteous shall haue them in derision , Psal. 52.6 7. They shall not continue in honour , but be like the dumbe beasts that perish , Psal. The Diuell shall tryumph ouer them , and cry at their deserued Plagues ; So , so , there goes the game . They hiding their sinnes , and not confessing them to Gods glory , shall not prosper , Prou. 28.13 . Their soules shall be smit with feares like Pashur and Cain , Gen. 4. Ier. 10.3 . There shall be no peace to them , but sonitus terroris , a sound of terrour round about , Esay 57. Iob 15.20 . &c. For their good names : these shall rot and perish , Prou. 10.7 . euen like their wealth and substance , vpon which Gods curse shall seaze , Deut. 28.16.17.18 . They shall be made a wonder , a Prouerbe , and a reproach amongst all people , an astonishment ; an hissing , and continuall desolation , Deut. 18.37 . Ier. 25.9 . And for their seede , it shall not prosper : the sword shall destroy them , Iob 27.14 . for , the Lord will root out the memoriall of the wicked from the earth , Psal. 34.16 . Therefore as Dauid concludes to the comfort of Gods Seruants after the enumeration of many blessings , Thus shall the man be blessed that feareth the Lord : so I may say in these particulars , and many moe plagues denounced from the mouth of GOD , as in Leuit. 26.16 . Psal. 49.12 . Psal. 107.10 . Prou. 3.33 . vpon the wicked in this life , besides those which they shall feele and finde in their death , Iob 13.26 . Psal. 49.14 . And in Iudgement , Dan. 12.2 . Esay 2.11 . Reu. 1.7 . Reu. 6.15 . Mat. 25. and 41. and in hell , Marke 9.43.44 . Luke 13.28 . Reuel. 9.6 . Loe thus shall the man be plagued that serueth not God .

If any beleeue not these testimonies , let him looke his owne face in the glasse of the examples of Pharaoh , Herod , Nebuchadnezzar , Holofernes , of Iulian the Apostate , Valerian , Antiochus , Nero , Domitian , Decius , Dioclesian , Theod. lib. 3 c. 11. Euseb lib. 7. c. 30. Lib. 7.14 . Ba●aze● , with infinite others , from the Word , and Histories , as they are recorded by the Machabees , Tacitus , Suetonius , Dion , Orosius , &c. and they will speake , that from the beginning of the world till now , sinne alwayes brought shame , and that Gods dishonour brought Gods disfauour , death to the body , damnation to the soule : which considerations may be whips and goads to driue vs to the dutie vrged .

It is contrary with the godly , their seruice is the path way to honour : the people that hearken vnto Gods voyce , are a precious people vnto him , high aboue all Nations , in praise , in name , and honor , Deut. 26.17.18.19 . Aske the verdict and censure of all the Prophets , and Apostles , and the Seruants of God , Esay , Micah , S. Paul , S. Iames , S. Peter ; yea , of Christ himselfe : Holinesse is the way to Honor. . and according as they were inspired by the Spirit of Truth and knew in their owne experience , they will say that the way to be great , is to be good : to rise , is to fall ; to be exalted , is to be humbled vnder the mighty hand of God , 1 Pet. 5.6 . The way to seeke glory , and honour , and immortalitie , is to continue in well doing , Rom. 2.7 . to be fixed , established , and to indure for euer , is to beleeue , and to fulfill the will of God , Esay 7.9 . 1 Iohn 2.17 . and that the onely thing that it good for man , is to walke with God , Mic. 6.8 . Yea , Tully and Aristotle , that made Honour the subsequent and effect of Vertue and Goodnes : the Aegyptians that painted it betwixt Humilitie and Labour : the Romanes that so composed their Temples , that a man must first passe by the Temple of Humilitie and Vertue , ere hee could touch the Shrine of Honour ; saw with the eyes of Nature , that the way to be great is to be good . Yea , to serue that goodnesse , which the Heathens onely coniectured , but Christianitie defined to be the soueraigne good , and that is God himselfe ; who is both more willing to preferre his Seruants to earthly dignities here , if it be good for them to be exalted : yea , and infinitely more able then Assuerus was to honour Mordocheus , Hest. 6.6 . Nabuchadnezzar Daniel , Dan. 5.7 . Pharaoh , Ioseph ; yea , or Saul any of his Captaines or followers , for all his baosts of his Fields and Vineyards , 1 Sam. 22.7 . since his alone is Greatnesse , and Power , and Glory , and Victory : since all that is in heauen and Earth is his , Riches and Honour , Power and Strength , &c. as Dauid acknowledgeth , Hannah singeth , and Cirus confesseth , 1 Chro. 29.11.12 . 1 Sam. 2.7.8 . Ezra 1.2 .

God is most liberall of all Masters . For , I pray you , what was the most that any of those great Monarchs could doe for any of their Fauourites and Followers in their chiefest graces , when they set their wits a-worke , what to doe for such a man whom the King will honour ? Cloathing in Purple , and royall apparrell , setting on their heads a Princely Diadem , putting a Chaine of gold about their neckes , Rings vpon their fingers , mounting them on their Steedes , or setting them in a gorgeous Chariot , with Proclamations before them of the Kings fauours towards them , was the chiefe luster and eminencie that earthly Kesars could dignifie their chiefest Seruants withall , Gen. 41.42.43.44 . Hest. 6.9.11 . &c.

But what are all these Honours that the King of Aegypt , the King of the Medes , or of the Babilonians could profer in respect of that Honour which God bestowes vpon the meanest of his Saints and Seruants ? Surely toyes and trifles : for in stead of these fine Linnens and royall Roabes that are exposed to the corrupting Moath and consuming Time , God will clothe his with the externall and internall Roabes of Grace , the righteousnesse of Christ , Esay 49.16 . Rom. 13.14 . they shall not haue a fading but a flourishing , not a mortall but an immortall Crowne , not of Gold but of Glory ; that is , they shall not haue a Chaine of Gold onely , Psal. 45.13 . but of golden Graces knit together by Saint Peter , 1 Pet. 1.4.5.6 . &c. In stead of a Ring they shall be placed as Signets on the Lords right hand , Ier. 22.24 . I cannot say they shall ascend vp in a chariot ( though Elias were so taken vp ) but they shall be aduanced to choise mansions in such a Kingdome as surpasseth all the Kingdomes of the earth , as much as the Sun the Clouds , or Salomons Throne Iobs Dunghill , Ephes. 2.6 . Iohn 14.2 . Reu. 3.12 . where they shall be Kings and Priests for euer , Reu. 1.6 . Such honour haue all his Saints . Psal. 149.9 .

If any man obiect that he sees no such honour that Gods Saints haue : that they are rather made here a gazing stocke to men and Angels ; despised , reuiled , and euill spoken of ; yea , reputed as the filth of the world , 1 Cor. 4.9.12.13 . and the off-scouring of all things .

Answ. It is true indeede : But of whom ? Of such , whose neyther prayse nor disprayse is to be respected : of profane men , children of Beliall : of fooles and naturalists : ( for so are all vngodly men tearmed , Psal. 14.1 . Psal. 53.1 . Luke 12.20 . Ier. 4. &c. ) Of such wee are reputed fooles for Christs sake , yet are wee wise in Christ ; though weak , yet strong ; though despised , yet honourable ; 1 Cor. 4.10 . Honourable , though not with wicked men , yet wee shall be hereafter , when wee must sit in ioynt Commission with Christ , in Iudgement vpon them . In the meane space wee are honoured of God , and if he be with vs who can be against vs ? Rom. 8.31 .

Gods Seruants best regarded and rewarded . Besides , if this Motiue will not fixe vpon thee , yet let the greatnesse of reward , the excellencie of the wages , the liberall allowance of Gods Seruants stirre thee vp at last to sing this best part of Simeons Song with heart and voyce , that thou wilt be Gods Seruant : It is a blasphemous scandall that the Iewish Atheists cast vpon God , that it is a vaine thing to serue God , and they had got no profit in keeping his Commandements . Mal. 3.14 . For , sure there is a reward for the righteous : doubtlesse there is a God that iudgeth the earth , Psal. 58.10 . A reward euen in this life , euen before the Sonnes of men , Psal. 31.19 . Euen as Dauid was annoynted long before hee was crowned , 1 Sam. 16.13 . 2 Sam. 2.4 . So here the Lord annoynts vs with the oyle of Gladnesse in the Church militant , though wee haue not the Crowne ( till Christs appearing ) tryumphant , 2 Tim. 4.8 .

Yea , euen here the Lord is a Sunne and a Shield to his Seruants , he giues grace and glory , and no good thing will hee with-hold from them that liue vprightly : Psal. 84.11 . For what good thing doth mans heart desire which God doth not promise , and performe to his league Subiects ?

1 For their Wealth : he giues them wealthy wages ; an hundred-fold , Marke 10.30 . Hee builds the Hebrew Mid-wiues houses , Exod. 2. and giues his Seruant Dauid a great portion ; for , he loueth the prosperitie of his Seruants .

2 For Health : the Lord will make their bed in their sicknesse Psal. 41.3 . Yea , the voyce of ioy and health is in the habitations of the righteous , Psal. 110.1 .

3 For Strength : the Lord himselfe is their strength , Psal. 27.8 . and they shall be strong in the power of his might . Esay 6.10 .

4 For Fame : their memoriall shall be blessed ; Prou. 10.7 . yea , their righteousnesse shall shine as the light , and their iudgement as the noone-day , Psal. 37 6. euen as Salomons did to the furthest South .

5 Yea , their Enemies , that haue traduced them , shall will they nill they , acquit them , and iustifie them , euen as Saul twise iustified Dauids integritie , 1 Sam. 18. and Chap. 26. and Pilate , Pilates Wife , the Centurion , nay , euen Iudas himselfe , together with the Sunne , the Earth , and the Stones , acquitted CHRIST , ( who is tearmed Gods righteous Seruant in Esay , ) and proclaimed his innocencie .

6 Nay , rather then they should want their deserued commendations , God himselfe will prayse them liuing and dead : as hee did in Moses funerall Sermon , Iohn 1.

7 Nay , iustifying them euen against the accusations of the old accuser Sathan , as hee did , Iob , Iob 1. Hence wee haue these Encomiums of Dauid , Ezekias , Asa , Iosias , Moses himselfe , with others in the old Testament , to be men after Gods owne heart ; men of vpright , perfect , and relenting hearts , and of meeke spirits .

Hence also Christ himselfe so famouseth the Centurion , the Canaanitish woman , the good Seruant , Nathaniel , Mary Magdalene , &c. Hence Paul so commends M●ason , Gaius , Philemon , Appia , &c. Luke in the Acts , Steuen , Dorcas , the noble Baraeans , Bernabas , with others , for their Faith , their Sinceritie , Zeale , Almes deedes , Liberalitie , Hospitalitie , Loue to the Word , searching the Scriptures , Holinesse , with other Graces : so much doth God delight in the flourishing same of his Church and Children .

For Peace : True Peace . where righteousnesse flourisheth , there is abundance of peace . Peace keepes her Throne amongst Gods Seruants , for though they be at warre with the black Prince of Hell , and his blacke Guard the wicked ; and with the World , and chiefely with their owne corruptions ; yet they haue peace with GOD , with Christ , with the Angels , with the Church , with her Children , with their Brethren , with the Creatures , with their owne Soules and Consciences , such as none knowes , saue those that inioy it .

For Fauour : GOD grants the suites of his Seruants . they are in wonderfull grace with their Masters : they haue freedome of accesse to the throne of Grace , vpon all occasions ; the golden Scepter is alwayes stretcht out vnto them : they may haue easier accesse to the God of heauen , and more gratious welcome , with obtayning of their Suites , and Petitions , and Prayers , then any Courtier with a temporall Prince : it being as truely verified of God towards his Seruants , ( as it is recorded of Augustus Caesar and Traian , these morrally good Emperours ) that hee neuer sent any discontented or empty away that was a sutor to him . Witnesse thou Salomon when thou didst pray for Wisedome ; thou Paul when for strength against Sathans buffets ; thou Ezekias and Dauid , when you called for deliuerance from enemies ; you Israelites , when you cryed in bondage ; thou Moses , for preseruation at a dead lift ; thou Prodigo , thou Publican , thou penitent Theefe , thou Manasses , thou mourning Mary , when you prayed , and sued with teares for mercy ; thou Anna , thou Isaack , thou Zachary , with thy Wife Elizabeth , intreating for Children : nay , lastly , let the experience of all Gods Seruants for this fiue thousand yeeres , speake ; and speake thou mine owne Soule , in thy young yet true experience , what thou hast found and felt , and declared in the great congregation : if euer petition were put vp from a sorrowful soule , a beleeuing and a touched heart , a zealous spirit , that receiued not a gracious answere in euery request concerning body or soule , that concerned eyther Gods glory to giue , or his seruants good to receiue . For thou Lord wilt blesse the righteous , thou wilt shine vpon him with the light of thy countenance , and with fauour wilt crowne and compasse him as with a shield . Psal. 6.12 .

For Mirth : the Lords Seruants shall reioyce and sing for ioy of heart , Esay 65.14 . they shall reioyce with ioy vnspeakeable , 1 Pet. 1.8 . and their ioy shall no man take from them . Iohn 16.22 .

For Pleasures : The godly haue a tast of heauen here . though they be not fatted with the carrion of the world , like the Diuels Crowes , nor taste not of this bitter Ratsbanes , sweet-sower poyson of Sinne , which at last stings like a Cockatrice , yet they haue pure and perfect pleasures , such as the worlds swine neuer tasted they are fed with hidden Manna , they keepe a constant Iubilie , and a perpetuall Christmas ; feasting Christ , as feasted by him , in that communion they haue with him , in the Word , the Sacraments , Prayer , &c. In which they are satisfied with the fatnesse of Gods House , and drinke abundantly out of the riuers of his pleasures , Psal. 36.9 .

These wages with many moe , are as the earnest penny , and the Hirelings entring penny , ( with vs called the Gods penny ) which God giues as assurance and part of greater and better payment hereafter ; being but a little portion and pittance of that which they shall haue hereafter ? but as the Prologue to the Comedie , as a Beauer to a Banquet , as a Mite to a mountaine of Gold , as the Candle light to the Sunne . For hereafter indeede is the great reward , Mat. 5.12 . so great , so shining , that as it hath dazeled the Aegles eyes of the dearest of Gods Seruants , when they haue set themselues to behold it ; Tom. 10. ser. 1. lib. Medit. c. 18 Dicere quant●m v●lo , non v●le● . as of Augustine and others : so I can but shew it 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 when 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 , when 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 his seruant thou art to whom thou obeyest ; yea , if it be of sinne vnto death , Rom. 6.16 . and so by an immediate dependance and relation , thou art the slaue of him , that is the basest slaue in the world , that is , the Diuell , for hee that commits sinne is his , 1 Iohn 3. who was the first , and still continues the author of sinne , of lyes , murthers , blasphemies , and the like .

Now then see thy danger : The case of Sathans captiues opened . as hee causeth thee to lye as hee did Ananias and Saphira , Acts 5. and to sweare , as hee did Senacharib , and to commit Adultery , as hee did Herod , with other sinnes , as he did Dauid and Peter , when hee sifted , tempted , and rose vp against them . So , so long as thou liuest in sinne , hee is entered into thee , as into Iudas , Iohn 13.27 . and doth possesse thee ; thou art in his power ; Acts 28.18 . He rules thee as the Horse-man doth the Horse ; hee hath thee as a Beare by the snout , as a Dogge in a chaine ; thou mo●est after his motion : oh thy fearefull subieiection . Thou art vnder the most deceitfull Master , the most deluding Laban in the world , who for delight that hee pretends thee , will pay thee damnation that hee intends thee ; as hee hath done to Laban himselfe , Caine , Esau , Iudas , and all that haue serued him . Besides thou art vnder the most massecrating mercilesse tyrant in the world : Phalaris , Busiris , Nero , Dionisius , Pharaoh , with all their buls , and their burnings , and their burthens , ( of his inuention , as our Papists Powder-plot was ) were mercifull men in respect of him : for he layes the heauiest burthen in the world vpon thee , euen that which prest himselfe out of Heauen into Hell , pusht Adam out of Paradise , and prest Christ himselfe vpon the Crosse ; and that is Sinne. . And after thou hast laid downe this bruitish body of thine in the dust , hee hath prepared intollerable and eternall burnings for thee in his owne Territories ; whose fires the burthen of thy sinnes must kindle and maintaine , and the Riuer of Gods wrath increase and make more violent . Oh therefore betimes cast off this more then Aegyptian yoke ; forsake the seruice of thy old sophisticating Master , Sathan ; and serue thy new and liuing Master , Christ Iesus , so shalt thou not onely auoid those plagues temporall and externall , which are threatned to those that disobey God , Exod. 23.33 . Deut. 7.4 . Deut. 28. Deut. 29.45.46.47 . &c. Esay 1. Psal. 7. &c. which I pray thee ponder at leasure : as also those eternall hereafter . But thou shall be partaker of all those blessings and bounties which God hath reuealed and prepared for those that serue him .

I thought to haue added another vse , namely , as the matter , so to haue prescribed the manner and forme of Gods seruice , with the parts of it , with those seuerall carriages that those must vse for their actions , their affections , their speech and words , at home and abroad ; what vse to make of all their time , with their seuerall stints and taskes in the performance of seuerall and successiue sacrifices and seruices . But I will not dull the Reader by this prolixe point . I referre thee vnto some of my Brethren that haue writ well and worthily of it : as Mr. Rogers his Christian Directorie ; Mr. D. Hill , in his Tract how to liue well , by way of Questions and Answeres ; Mr. Cooper his Christian Sacrifice ; which I wish not onely in the hands , but writ in the hearts of all that intend Gods seruice , and their owne saluation .

His desired Dismission . In this word , Depart .

THE fift part , according to our Texts first diuision , now comes into our examination , and that is Simeons Departure or Dismission , the Latine compriseth this and that which wee called the Diuine Permission , in one word , Nunc dimittis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nunc est tempus vt dimittas , &c. è vinculis corporis , as Piscator renders it ; Lord , now it is time that thou vnloose mee from the bonds of the body : from which reading , which I thinke warrantable and naturall , these Poynts arise . First that euen the Lords Simeons , godly men , and so consequently all men , must dye for the matter of death . Secondly , that death is onely to man a dissolution , for the nature and manner of death . Thirdly , that this life is but a short life , out of which wee are euery day ready to depart , like him that is about to take his leaue of his visited friends . Fourthly , that this life is but a miserable life , in which wee are bound and fettered , death being our vnloosing . Fiftly , that our naturall death is but one , and once , which is our dismission from the earth . Sixtly , that the soule is immortall , not dying with the body , onely departing out of the body .

For the first point : it is plaine that godly men dye ; sanctified Simeon that spoke this is dead : it needes no confirmation but experience , as hee that will not beleeue that the fire is hot , let him put his finger to it ; if any beleeue not that the godly dye as well as the wicked , let him looke at their Sepulchres amongst vs , as Peter tels the Iewes , that the Patriarke Dauid was dead , and his Sepulchre was amongst them .

The Reasons why the godly dye are these : Why the godly dye . first , because they are inuolued and wrapped in the common sincke of originall sinne , with the rest of Adams posteritie , and therefore they must participate of death , the common punishment ; from which no persons , orders , or degrees are excepted or exempted , no not infants themselues , Eccles. 3.1 . Psal. 49.10 . Heb. 9.27 . To explaine this .

It is confessed by all Diuines , that GOD which is called the God of the liuing , onely created life , and not death : which being a priuation of life , was neuer in the number of those Ideaes and formes which were from all eternitie in the minde of the Creator , but was brought in by sinne , for which it is now imposed penarilie vpon all flesh , Rom. 5.12 . so Ch. 6.23 . 1 Cor. 15.21 . From whence it is consequent , that if man had not sinned , man had not dyed . I say not man could not haue dyed ; for his body being compounded of the foure Elements , and so of foure contrary qualities , heate , cold , moysture and drynesse , in themselues repugnant , was naturally mortall ; yet hee should not haue dyed , if hee had not sinned : but should haue beene preserued and vpheld by a speciall , singular , and supernaturall grace . Which grace of originall Iustice being lost by originall sinne , man also lost the priuiledge of immortalitie , and became mortall .

Simile . Euen as ( to vse the Schoole-mens Similies ) a Ship vpon the Sea , her saile hoist , the winde blowing , & the waues working , must needs naturally follow the motion and working of the Sea : but if this Ship be tyed to an Anchor , by some strong Cable , shee is held , fast and fixt , without any far fluctuation : but if this Cable be cut , shee goes whither the windes and the waues driue her . Or as a mans hand is subiect to be wounded by sword , dagger , or dart , but if he haue on a good Gantlet the hand is safe ; which Gantlet being pluckt off or broken , the hand is exposed to danger : So , Man being naturally mortall , yet being armed with originall righteousnesse against the stroke of death , being tyed and chained with the golden chaine of speciall grace , should not haue moued in the naturall course of death : but as soone as euer man by the instinct of Sathan , tyed himselfe with the cords of sinne , God tooke away that other chaine of Grace , disarmed him of munition and armour , and exposed him to be carryed through the swift torrent of this present life , by the violence of the contrary qualities of the Elements , euen into the dead Sea , or Sea of Death . Mare mortuum .

Secondly , because of the reliques and remainders of their originall sinnes and corruption , which are still resident and fixed in them , ( howsoeuer pardoned by Christ ) the godly must dye , that so these remnants may be quite taken away and abolished , and the root of old Adam absolutely stocked vp .

Thirdly , flesh and bloud ( of which they partly consist ) cannot inherit the Kingdome of God , but must first be changed . 1 Cor. 15 , vers. 50.

Fourthly , that as by other crosses and afflictions , so by dying they may in some sort be made conformable to their head Christ , in his death and sufferings , Rom. 8.29 .

Sixtly , that the godly might haue experience of Gods power , in the resuscitation and raising vp of their dead bodies .

Seauenthly , that the godly may haue sweet and comfortable experience of the difference betwixt this mortall life and that immortall glory in the life to come , which will be so much more ioyous , as they shall taste their prepared ioyes through the iawes of death , as Sampson did his Honie in the Lyons belly : for as it is a misery to haue beene happy , Miserum est fuisse f●elicem . so it sets a better edge and relish on any mercy , when it comes by an exemption from a former experienced misery : euen as deliuerance was more gratefull to the Israelites after their Aegyptian yoke , and as hony is more sweet to him that hath beene dyeted with Aloes ; so ioy in glory shall be more ioyous extracted out of the paines of life , and pangs of death vnto the godly .

Vse of Consolalation . Hence let the Saints sing , clap their hands and reioyce ; let the ioyfull shout of a King be amongst them , in the sweet contemplation of the vnlimitted mercies of God , towards them ; that whereas in Adam as they were branches of his stocke , and so fruitfull in vnrighteousnesse , in his sinne , so indammaged and indangered , by their originall corruptions , besides their actuall transgressions ; that God might in iustice haue punished them both with the first and second death , according to that menace in Paradise , to our Protaplasts : In that day which you eate of the forbidden fruit , you shall dye the death , Aug. lib. 3. de ciu. Dei . Qua die me deserueritis per inobedientiam , ego vos deseram per iustitiam , &c. ( as Augustine interprets it ) in that day which you forsake me by rebellion , I will forsake you by my iust iudgements execution : yet it hath pleased God so farre to mitigate both the guilt and the punishment of both , that in and by Christ they being redeemed from that second , that eternall , sempiternall death of the soule ; the temporall death which is onely a change of a worse life for one infinitely better , is so farre inflicted , or rather imposed as makes for Gods glory , and their owne greater good .

Secondly , 2. Vse of Commination . let this withall terrifie the wicked which are out of CHRIST , and as yet haue no more part in him then the Diuell and Iudas ( by reason of their witting and willing sins , by which voluntarily and frequently they crucifie him againe to themselues ) that if the godly must haue their teeth set on edge in dying the first death of the body , Phil. 3.17 . for these sweet fruits which proued sower Grapes , that Adam and Eue tasted in the Garden , by reason of these remainders and reliques of corruption that are in them : how much more shall they , as they are threatned , as God hath decreed and denounced , drinke the dregs of Gods wrath , euen to the bottome , not onely in tasting the first death but the second ; not onely that which is the separation of the soule from the body , but which separates both body and soule eternally from God , as they are corrupt and fruitlesse trees , twise dead : so if the godly which are trees of righteousnesse , planted by the riuers of Grace , Cum concutitur Cedrus Paradisi , quid faciet Virga Desar●i ? be pluckt vp , that they may be transplanted in glory , much more shall they by stockt vp by the Axe of death , cut downe in wrath , like the barren Fig-tree , and throwne into Hell fire : yea , as they are called dead coales , Psal. 17. and God a consuming fire , Deut. 9. Hebrewes the last , &c. so they are as sure to burne ( vnlesse quenched by repentance ) as they are fit to burne .

Neyther doth the Lord take such away ordinarily , by a naturall and peaceable death , as hee did Simeon here : but oft-times in the whirlewinde of his wrath , by some vnnaturall , and violent , and sodaine death , as the fruit of their prouoking sinnes . 1. Sometimes for their abuse of his worship , as hee did Nadab and Abihu : so Iudas that came from the Communion and hanged himselfe : as also the Corinthians who dyed for their vnworthy receiuing the Sacrament . 2. Sometimes for rebellion against Magistrates , as Corah , Dathan , and Abiram . Numb. 16. 3. Sometimes for abusing the Seruants , Prophets , and Ministers of God , as the two and fortie Children whom the two shee Beeres slew : the two Captaines with their fifties , that came to lay hands on Elias . 4. So for murthering the Saints , as Achab and Iezabel . So the tenne persecutors , infamously famous for the abundance of Christian bloud which they shed , came all to fearefull ends , according to the curse threatned , Psal. 56. Psal. 139. & Math. 26. that Bloudy men shall not liue out halfe their dayes : and , They that smite with the Sword , shall perish by the Sword . 5. For gurmundizing , gluttonie , and drunkennesse , as Iobs Children , Iob 2. Baltazar , Dan. 5. and the Israelites slaine whilst the Quailes were in their mouthes , Numb. 11. 6. For couetousnesse , as Ananias and Saphira , Acts 5. 7. For Lust and Luxury , as Cosbee and Zimri , and the vncleane Israelites , Numb. 25. 8. For Tyrannie and oppression as Pharaoh and his Hoast , Exod. 14. 9. For Pride against God , as Herod , Acts 12. 10. For the effect of pride and malice , Blasphemie against heauen , as Senacharib and his pestilent Parasite Rabsekah , 2 Kings 19. as also for other sinnes .

But now wee are to hoist vp sailes into a Sea of matter , Doctrine . All must dye . which flowes eyther necessarily from the Text , or by consequence of this last proued point , and by argument from the greater to the lesser , from the better to the worse ; that if Simeon and the Saints must dye , then vnsanctified sinners : and so from the specials , and by inductions from all particulars the generall may be concluded , that all must dye . So much the Text giues vs leaue to touch ; for if we be here , as Tully intimates , Tanquam in diuerserio ; as guests lodged in an Inne : or as those that come to a Mart , a Market , or a Faire ; or as those that come to visite their friends , not to inhabite long here , but to depart , as Simeon here imports . Then hoc commune malum , this departure is the designed lot to all the worlds passengers : Wee here giue no reasons of the point , omitting or pretermitting them , till we come to distill some comforts against death : onely for explanation or further satisfaction . Ponder the premises , that since the godly which haue no sinne , Psal. 32.1.2 . I meane ( with Dauid and the Augustane Confession out of Augustine ) Non vt non fit , sed vt non imputetur . no imputed sinne , must die ; since children that haue no actuall sinne doe dye , because the staine of the roote is propagated to the branches , as Augustine , Anselme and Ambrose haue in moe phrases explained , De praed. c. 2. & lib. cont. Fortunatum . cap. 2. In Lucam . if Adam himselfe did dye , not so much as hee was a created man but as hee was a corrupted sinner . Then sure as life was the fruit of his obedience , if he had stood ; à Deo donante , from Gods free giuing ; so death is inflicted vpon his fall , à Deo vindicante , from God punishing .

Moriendum est omnibus . Tullie Tus . 9. lib. 1. And as now it is Gods Statute-Law enacted , that all Adams Sonnes partaking of Adams sinnes must die , so it must be executed : nay , wee see it is executed , Philosophers , and Poets , and the learned Heathens , who themselues , since their workes and writings haue felt the smart of deaths stroke , haue acknowledged it , Christians haue confessed it . Experience hath ratified it in the consumption and consummation of all ages , all sects , all sorts , persons and professions , that all must dye : omnia peribunt , &c. I , thou , hee , they , and euery man besides , that are , were , shall be , this way slides . Wee haue Gods statutum est for it , that as in Heauen all liue , and none must or can dye ; in Hell all dye an eternall death , and none must or can liue : so in earth all must dye , and none can for euer liue . This is an ineuitable yoke , imposed on all flesh , Nam rigidum ius est , &c. the Law is strict , vnalterable ; to striue against the streame vnauaileable : Lanificas nulli tres exorare Puellas , Contigit , &c. The vnpartiall Fates , to whom we all are vnder , With rule imperiall cut lifes thread asunder .

Many meanes haue Galenists and Physitians vsed for the preseruation of life : many Workes and elaborate Bookes are extant , of the conseruation of health ; but neuer none writ , or disputed of the exemption from death , because it were in vaine . If any Physitian could administer such a simple that would perpetually prolong life : if any Lawyer could plead the case with Death , not to enter violently vpon their bodie ( which is his tennant-right ) and preuaile . If any Diuine did preach that sinners should not dye , and performe it : the first should haue moe Patients ; the second , more Clyents ; the third , moe Auditors , then euer had any of their fellowes in their functions : But to teach , or plead , or practise this point , which the Diuell guld our first Parents with in Paradise , You shall not die , were to be a Lyar like him , it were to build Castles in the Ayre , Hom. lib. 2 ed. 3. sic od. 12. od. 28. &c. to sow the winde , and reape the whirlewinde : for , Omnes vna mane● nox , &c. Deaths tract wee all must tread : our lifes faire light Must be obscur'd , and set in Deaths darke night .

How many glorious Lights in the world , Kings , Kesars , Emperours , Popes , Potentates , Dukes , Earles , Lords , Barons , &c. Learned , wise , prudent , potent , &c. haue already perished , and vanished , like Comets and blazing Starres , leauing no more tract behinde them , then a Serpent that goes ouer a stone ? of whom wee retaine nothing but the Images corporeall of their bodies , or mentall of their mindes ; by the help of some Painters , or their owne or others pens , that haue onely shewed to posteritie , that such men there once were , but now are not . What haue wee sauing the Images of moe then an hundred famous Emperours of the East and West , Christian and Heathen ?

Amongst the rest , where are the seauen Henries , the sixe Constantines , the fiue Ottoes , the fiue Charleses , the fiue Lodonicques , the foure Leo's , the three Theodosij , the three Fredericques , the three Tiburiusses , the two Claudij , the two Alberts , the two Anasta●ij , the two Martians , the two Rodulphs , the two famous Caesars for warre and peace , Iulius and Augustus , with the rest ? Is not the lampe of their life extinct ? Those whose voyces commanded the Nations , are they now able to speake ? ( as it was said of Alexander ) those that were able once to deliuer others from death , could they free themselues ?

Besides , where are now more then two hundred of Romaine Bishops , and triple Mitred Popes : some of whose roaring Buls made once all Christendome quake and shake ? Where are now the twelue Gregories , the nine Bonifaces , eight nocently Innocents , the seauen Clements , the sixe Alexanders , sixe Vrbans , sixe Adrians , twelue Benidicts , the fiue Celestines , the fiue Nicholasses , the foure Sixtusses , the foure Sergij , the foure Anasta●ij , the foure Foelixes , the foure Eugenij , the three Siluesters , the three Victors , the three Lucij , the three Iulij's , with the rest ? Doe they not all know now that which * * As Alexander 6. Iohn 11. Iob. 22. &c. some of them Atheistically in words , in writings , and in life , haue denyed ? that their bodies were mortall , their soules immortall ? that there is a Heauen for the godly , a Hell for the wicked ; but no Purgatory passage to eyther the one place or other , for eyther sort ?

The deaths of the worlds Worthies of al kinds epitomized . Besides , where shall wee seeke but amongst the dead , for all the Romane Caesars , the Aegyptian Ptolomies , the Latine Murrhanes , the Albane Siluies , the Syrian Antiochusses , the Arabian Arabarcques , the Argiue Abantiades , the Persian Achaminedes , the Theban Labdacides , the Lybian Lybiarcques : and all the rest of those renowned Kings which had such diuers denominations from their worthy Predecessors , and from those Countries ouer which they ruled ?

Nay , to come nearer home : where are all our English Kings , that haue awfully swayed the Brittaine Scepter since the Conquest ? Where are the two Conquering couragious Williams , our three Richards , our sixe Edwards , our eight Henries ? Hath not Death made a Conquest of them ? Haue we any remnants of them sauing their Westminster Monuments ; their Ensignes , their Vertues ? Could their Scepters , Crownes , Coulours , Honours , Miters , Power , or pompe of these Potentates , resist Deaths all-subduing , all-subiecting rod , which brings vnder moe , then Mercuries charming wand in the Poet ? No verily .

Non ducis imperium , non regia Mitra , coronae Pontificis summi , &c. Both conquering Dukes , and Princely Crownes , The mitred Popes , proud Cardinals , Imperiall Scepters , Prelates Gownes Death vassalizeth and inthrals .

So , if wee should continue in this Quere , and demand what is become of all those worthy Generals , Ioshuah , Gideon , &c. Achilles , Hector , Aiax , Melciades , the Gracchies , Camillies , Fabians , Asdrubal , Hannibal , &c. Or those tryumphing Conquerours , Cyrus , Alexander , Scylla , Marius , Cassius , Scipio , Metellius , Valerius , Pompey , Caesars , Antonie , Octauian , Claudian , Aurelius ? Death hath carryed them in tryumph , as they others . Abstulit , &c. For , Hor. lib. 8 , cap. 16. speedy Death stopt stout Achilles breath .

So , where are those huge and vast Gyants , the Sonnes of Anack , the Nimrods of the world , Tipheus , Anteus , Enceladus , Titius , Polypheme , Atlas , Hercules , Cacus , Orestes , &c. as terrible in their times , as Goliah was to the Israelites ? Now it is a wonder ( no terrour ) to see their ashes and their bones ; now fearefull Hares leape ouer dead Lyons ( as the Grecians scoft at dead Hector . )

So , if wee should reflexe vpon these learned Lights and Lampes , in Diuinitie or Humane Learning ; the Fathers of the Greeke and Latine Church : graue Tertullian , learned Origen , wittie Bernard , eloquent Chrysostome , zealous Augustine , iudicious Ierome , and the rest . Or vpon these wise Heathens , deepe Philosophers , Aristippus , Empedocles , Democles , Zenocrates , Anaxagoras , Pithagoras , Diogenes , Socrates , Plato , Aristotle , the seauen Grecian Sages , &c. Or vpon these famous Orators , Pericles , Isocrates , Alcibiades , Gorgias , Pollio , Lucius , Crassus , Zenophon , Hortensius , Demosthenes , Cato , Cicero , Quintillian . Or vpon these Laureate Poets , Eschilus , Pindar , Euripides , Aristarchus , Hesiod , Menander , Simonides , Sophocles , Anacraon , E●nius , Statius , Persius , Claudian , Varro , Plautus , Lucan , Homer , Terence , Ouid , Virgil , &c. Or vpon these famous Legifers , and Law-giuers , Mercurie amongst the Aegyptians , Licurgus amongst the Lacedemonians . Solon amongst the Athenians , Numa amongst the Romanes ; as also vpon Androdamus , Philolaus , Boceorus , Carneades , &c. Or vpon these profound and famous Lawyers , Vlpian , Iason , Drusus , Bartolus , Baldus , Iustinian , Docius . Or vpon these expert Physitians , Hermogenes , Disippus , Celsus , Nicomachus , Eschulapius , Hippocrates , Auicen , Galen , &c. Skilfull Astronomers , Astrologers , and deepe Mathematicians , Thales , Manethes , Promethius , Eudosius , Protagoras , Berosus , Archites , Zoroaster , Ptolomie , Anaximander , &c. Or subtill Geometricians , Polemon , Pausanius , Marinus , Theodorus , Dicaearchus , Nicephorus , Euclides . Or these accurate , and faithfull Historiographers , Thucidedes , Iosephus , Herodotus , Diodorus , Egisippus , Isodore , Eutropius , Liuie , Salust , Plutarch , Appian , Plinie , Suetonius , Possidonius , Orosius , Eusebius , Tacitus , Iustin , &c. Or these exquisite Musitians , Zenophocles , Himenaeus , Amphion , Chiron , Arion , Linus , Philades , Orpheus , &c. Or these famous Painters and Caruers , Timantes , Aristarchus , Timagoras , Pirasius , Ze●xis , Apelles , Phidias , our English Michael and Raphael , with infinite moe , of worthy spirits , eyther inuenters , or perfecters of Arts and Sciences , whether Liberall or Mechanicall ; such as haue beene Eupaters , well-willers and Benefactors to humane Societies , which Antiquitie hath dignified , liuing as more then men , accounting them as Heroes and Semidians , and Deified as Gods ; are they not all dead like men ? Haue they not gone the way of all flesh , as Dauid saith of himselfe ? 2 King . 2. Yea , though some of them were Metaphoricall and terrestiall Gods , ( as Dauid prophesieth of all Princes ) they are dead like men : their honour is laid in the dust : an Epitaph writ vpon a marble stone , a Monument , or Statue erected to them , or for them , an Enchomiasticque Verse in the numericall lines of some Poet , or a narration what they haue beene , or what they haue done , good or euill , in the workes of some Historian , is all which is left of them ( euen as a linnen shirt was that remained of that victorious Saladine : ) yea , these whom wee haue deseruedly called worthy spirits , as Alexander , Tamberlaine , Iulius Caesar , Prince Arthur , in former times : as also the rest of those nine Worthies amongst the Heathens , and those other nine amongst Christians in former times : as also that Noble Sidney , that ingenious Picus Mirandula , that subtill Scaliger in our times ; haue now their earthly tabernacles , ( the lodges and organs of such purified spirits , and heauenly inspired soules ) dissolued ; their bodies descending as their better part ascending : and so it shall be with vs , and with all of vs .

Ouid ad Liuiam . Tendimus huc omnes metam properamus ad vnam , &c. Th' Earth is our common Hauen thither saile we , Deaths bonds to breake , alas , how small preuaile we .

That which was said to Adam , A true de●cant of death . is said to euery one of vs , Dust thou art , and to dust thou shalt returne , Gen. 3.19 . Michael Glycas amplifies it thus , as hee is alledged by Bramamillerus the Germane ; Puluis es , ex pulnere es , &c. Dust thou art , of dust thou art , and into dust thou shalt returne . As if one should say of the congealed Ice , Aqua es , ex aqua es , & in aquam redibis , water thou art , of water thou art , and into water thou shalt be resolued : ( for the Ice is an excellent embleme of our bodies , which are more brittle then Ice . ) Neyther is it any otherwayes with our terrestriall bodies , in some proportion , then with the celestiall . For as all the Starres , how euer glistering and glorious , arising in the East , moue to the West , some in a faster , some in a slower motion : so wee moue to our earth , as naturally downeward as stones and those heauy things : for , Omne graue deórsum ; the earth is our proper center , to which wee moue and decline , some sooner , some later .

And as the Planets Saturne , Iupiter , Mars , Mercury , Sol , Venus , Luna , moue in their proper motions , some quickly within a short space , some slowly circkling the Heauens : as the Moone within a Moneth , the Sunne in twelue Moneths , &c. which their courses being finished , they returne againe to the place from whence they had their first beginning of motion : so wee being fixt in our places and stations in this life , in our speciall callings , when wee haue finished our course and done our taske , wee moue directly into that place from whence we came , euen into the bowels of the earth , some in a quicker , some in a slower motion : some in their youth , some in their age ; but all of vs now or then .

Serius aut citius , metam properamus ad vnam . Wee all doe tend one way : and soone or late We clapse our earth in lifes expired date .

With Brutus , wee kisse our mother ; wee goe to lodge in this common Inne : our generall mother , the earth , receiues vs into her bowels againe , as the Fish Scylopendra swallowes her little frye , and some Bird her yong ones , in some common danger , which they safely cast forth againe , as the Whale did Ionas : with the little Silke-worme when our web is spunne wee dye , which death wee can no more auoid then the tall Cedar , or greene Popler can auoid the Axe of the husbandman ; or the sayling ship the blustering winde , or cloud threatning waues : for of all things in the world it is most certaine we shall dye , all other things are exposed as much vnto vncertaintie as to vanitie . A man knowes not how prosperous his iourney shall be by Sea or by Land : if hee make a bargaine it is casuall and vncertaine whether it will be thriuing and sauing or no.

If a man marry a wife it is vncertaine whether hee catch a Fish or a Frog , a Shrew or a Sheepe ; a Rebeccha , or a Zan●●ppe . If a man beget a childe , it is vncertaine whether hee proue a wise man or a foole ; rich or poore , and so in all other humane things in this life there is casualitie and incertainetie , onely that we shall end this life and dye , we are most certaine . Euery thing in the world preacheth and proclaimeth this vnto vs . The Sunne that riseth and setteth daily ouer our heads , tels vs our lifes Sunne shall set : the cloaths vpon our backes , that weare and waste , are memorials to vs of the wearing and wasting of our bodies : the graues vnder our feete tell vs , that others must tread vpon vs as wee tread vpon others : the dust that blowes in our eyes tels vs , that we are but dust ; yea , the bodies of Beasts , Birds , and Fishes , that we eate for meates , in our dishes , tels vs , that our bodies shall be meate for Wormes : Intentant omnia mortem ; All tell vs , death is as certaine , as the houre is vncertaine .

The naturall causes of death ( besides these causes that Diuinitie giues ) proue our death . Naturall causes of death .

First , the Elements striuing and wrastling within our bodies in their discord , setting out of tune the Harpe of our Health , tels vs , that some malignant humour predominating , will ere long breake a sunder the strings of life .

Secondly , this Messalina , this vnchaste and vnsatiable woman , called Materia prima , the first matter , alwayes burning with lustfull appetites , and desires of new formes , still plots the corruption of her old subiect .

Thirdly , the radicall humour consumes after it be come to his height of augmentation , like the Sea that recoyles and ebbes when shee is at full : which moysture though it be restored againe by dyet or Physicke for the quantitie , yet it is not so pure as the spent for qualitie , saith Fernellius .

Fourthly , the bloud , as it growes old , beginnes by little and little to condensate and waxe thicke , and so corrupts .

Fiftly , the Spirits waste by vse and labour , ( which weares euen Iron and hardest mettals ) the body and the minde by corporeall and mentall exercises , like two vnthriftie Heyres , spending them faster then the father and fosterer of them the Heart , can digest and gather them : all these say dye wee must ; nay , that dye all must : Rich Diues as well as poore Lazarus , Salomon as well as Naball , the wise as well as the foole , fayre Absolon as well as foule Thirsites , Musicall Nero as well as harsh Menius , tall Saul as well as little Zacheus , godly Ionathan as well as his vngodly Father ; high and low , rich and poore , one with another , participate of the common condition of humane nature , once to dye . Yea , the Princes of the earth cannot with-draw their neckes from this yoke ; Psal. 82.6 . euen those that are Gods on earth shall dye like men ; though mighty Potentates , like Nabuchadnezzars Image , be high and tall in birth and bloud ; though their heads be of Gold , in wearing golden Crownes ; though their breasts and armes of siluer ; though they were as rich as Cressus or Crassus , and had siluer , with Salomon , like the Seas sand ; though their bellies were of brasse , made as it were a caldron , wherein the stomackes heat boyles so many meates which the mouth as Caterer prouides , and the pallate as Sewer tastes ; though their thighes be of Iron , in respect of potencie and power , yet their feete that props all this are of clay , their end is earth ; the stone from the mountaine , the corner stone crusheth them , sends some meanes or others of their mortalitie : which crushing cannot be preuented ; there is no writ of priuiledge to exempt any from it , no persons , no place , no perswasions can procure an immunitie from not dying . Death is as inflexible as vnresistable : inflexible , for eloquence which charmed Argus , will not charme Death . Tullies tongue could not saue Tullies life , when Antonie sends for head and tongue and all ; ( no more then Iohns zeale could stop Heredias malice to saue his head ; ) Achitophels policie , Aesops wit , Mithridates his being a good Linguist , Aristotles Philosophie , Philo Iudaeus his learning , Demosthenes Oratorie , Arions Harpe could not moue inexorable Death for an houres sparing , when their glasse was run . Nay , beautie which is the best perswader ( though a dumbe and silent Orator ) can finde no more fauour with Death then Lais did with cold Anaxagoras . For sure , Rebeccha , Bathsheba , Ester , Helena , Irene , Absolon , Ioseph , with others moe , men and women , were goodly Creatures , yet if a man could now see their Sepulchers , hee should see ( that like that faire Ladie , which was found lying besides Prince Arthur in Glastenburie , whom Mr. Speede mentions ) all beautie is but dust : and as inexorable , so vnresistable : Noblenesse and Royaltie are vnable to encounter it ; Alexander , Iulius Caesar ; and most victorious Princes , haue vailed their Bonnets , and done homage to it ; yea , it hath preyed vpon Agamemnon , and Nabuchadnezzar , as a Theefe and Pirate vpon rich prizes . Old age is venerable , youth is lusty , but death reuerenceth not the gray hayres of the one ; for though Adam , Enoch , Se● , Methusalem , Malaleel , Iaired , Noah , Heber , and others , in the primitiue times ; as also Arganton , Nestor , Valerius , Coruinus , Silius lib. 3 de Argant . Ouid. lib. 14 de Syb. Propertius lib. 2. de Nestore . Sic Iuuen. Sat. 10. Epiminedes , Metellus , Terentia , Clodia , Hipocrates , Sybill , and infinite others amongst Christians and Heathens , liued so long , that the Historians write , and Poets sing , that , Tercentum Messes , &c. That they liued their one , two and three hundreds , yet though their lifes day were very long , at last came Euening Song .

Neyther respecteth it the greene lockes of the young , but like an Eagle and Vultur seazeth on the flesh of Infants ; as in the murther of Bethlems Infants , and in the death of many Children younger then Dauids Childe , that dyed . Experience saith , that Prima quae , &c. Seneca in Her. sur . Hor. carm. lib. 1. od. 28 Hor. carm. lib. 3. od . 11 The houre that gaue them breath , did end that houre in death , as Seneca saith of others : Yea , Mista &c. Both young and old , Deaths cruell armes infold . Et fugacem , &c. The man can neyther flie him , nor the youth passe by him .

Hazael was as swift as a Roe , and Atlanta was too swift for a woman , yet Death ouertooke them . Goliah was a great fellow , but Death was greater . Sampson was strong , Iudg. 15. but Death was stronger ; it killed him that killed a thousand with the iaw-bone of an Asse ; Enceladus Iaculator audax . Hor. lib. 3. od . 4. Dan. 8. it cut downe him that pluckt vp trees by the rootes . That Enceladus that great darter , could not shunne his darts , neyther can any : for it is like that Ramme which Daniel saw in his Vision , that shakes his hornes against the East and the West , the North and the South , and the beasts are not able to resist him . It is like a Haruester that with his Sickle cuts downe all , Corne and Tares , good and bad .

Mors resecat , mors omne necat , nullumque veretur . What ere it meetes with , vp it sheares , For none it fauours , none it feares .

Mors à mordendo . Vel à morsu vetiti pomi . It is a mad Dog that bites all , as it hath his name ( like the Vsurer ) of biting , so Mors mordet omnes , &c. It bites all , yea , euen the biting Vsurers , and grindes those that grinde the faces of the poore . It is a fire vnsatiable , burning the greene Iuie and the cragged Oake ; young and old . It is a Tyrant ouer Tyrants , Iuuenal . Sat. 10. bringing them to their graues , cum eaede & vulnere , ( as it did Nero and Domitian ) with bloudy heads . It is like the Sea , terrible , not to be dramd , not to be turned out of his channell ; carrying all away with it , by as many wayes as there be wayes to the Sea : all waters runne to the Sea , and all men tend to their earth . Me vestigia terrent , omnia te aduersum , spectantia nulla retrorsum . Prou. 7. It is like the Lyon in the Fable , to whose denne many Beasts went , but none returned . It accepts as many as comes , like the Harlot in the Prouerbs , but none returnes , since ( like those Oxe-like beastly , fooles that goe in to a whore ) they goe into the chamber of death : like a couetous Niggard , it receiues all , but parts with none . Spaires none neque moribus nec aetati : Nay , saith a Papist , nec Matri vitae , nec vitae ; neyther the Virgin Mary ( which they say is the Mother of life ) nor CHRIST the life it selfe : then much lesse will it spare vs : for , Pallidamors aquo pulsat pede ; &c.

With aequall foote it knockes the gate Both of the rich and poore estate .

And that so indifferently , that as one saith , if hee should make choyse of a Iudge in the whole world , he would chuse Death : it is not corrupted like a corrupt Officer , but is as vnpartiall as imperiall . Thus much for the necessitie of dying .

Now it is time by Vse and Application to bring home , what hath beene said , vnto the heart of euery Reader .

First therefore , from the necessitie of death , let it teach vs not too much to be in loue with life , or with any thing in this life . What a folly is it for a man to set his heart vpon a strange woman , in a strange Country , whose face it is likely hee shall neuer see more ? If Sampson had knowne how soone he should haue beene taken from his Dalilah , hee would neuer haue so doated on her : if Sichem had knowne how speedily his lusting loue to Dinah would haue occasioned his destruction , hee would rather haue loathed her before his folly with her ( as Ammon did Thamar after ) then haue loued her . If wee did but ponder how soone wee are to leaue these perishing pleasures , and profits , which will be our ruine , and irreuocable destruction , wee would cast them from vs , as a menstruous cloath , wee would hate them as wee doe a Toade , detest them as wee doe the Diuell , and flye from them as Moses from his rod when it turned into a Serpent . Oh the thought of death may moderate euen lawfull affections , and curbe them in their idolatrous exorbitancie , from being immeasurable , least by a violencie of desires they be carryed away after any outward thing that wee doe inioy , and may cause vs ( as it did the holy Patriarks , Prophets , Apostles , primitiue Christians , ancient and moderne Martyres , ) to leaue father and mother , wife and childe , house and land , portion and pence , for Christs cause voluntarily , as Moses did the pleasures of Pharaohs Court , since ( as Horace hath it ) Linquenda tellus , &c. Wee must leaue them , will we nill wee . Necessarily , and sure , if wee ought to leaue in affection the good things that wee liue by , much more wee ought to leaue both in Affection and Action , the sinnes that wee perish by , ere wee leaue the world ; least wee dye as wicked men haue dyed before vs , as wretchedly as wickedly .

Secondly , since wee must all dye , 2. Vse of Instruction . and that as wee haue heard , because wee haue sinned , then if wee loue life , ( as all doe naturally ) let vs hate sinne that depriues vs of life . Those that loue life must hate sinne , the cause of death . A man that loues his Wife dearely , cannot loue him that would make a breach betwixt them , or deuorce him from her : hee that loues his life , me thinkes , should not loue the intentiue murtherer , that plots and contriues his death . This disturber , this destroyer , is Sinne : It is a right Faux , a plotter of thy perdition , a right Cateline , a conspirator of thy calamitie : it watcheth opportunities , as the Foxe doth the Hare , as the Lyon doth the Dogge , as Iael did Sesera , as Iudith did Holofernes , and as Delilah did Sampson , when to deceiue thee , when to destroy thee : yea , euen when it fawnes vpon thee , and flatters thee , and playes with thee , then ( like the Cats play with the Mouse ) it purposeth to prey vpon thee . Thus it fawned and flattered vpon Adam and Eue , and offered them ( as Witches and poysoners offer Children ) an Apple to play withall , but by this Apple it killed them , so hath it done all mankinde besides , and wilt thou fauour it ?

Zealous was his spirit that once expostulated with one , as I now with thee , Peccatum omnes maiores tuos occidit , & tu fouis ? Sin ( saith one ) hath slaine all thy Predecessors , and Ancestors , and wilt thou make much of it ? Wouldest thou desire to looke vpon , and gloriously to sheathe that Sword or Knife that killed thy good Father , thy kinde Mother , thy speciall Friend , thine onely Childe ? This , Sinne hath done , or will doe . Couldst thou finde in thy heart to bid those Varlets welcome that did kill the Kings of France ? Now canst thou finde in thy heart to entertaine and retaine that sin in thy soule , which hath killed all the Kings in Christendome ? then perish thou by it with the rest : if thou wilt not be warmed be harmed . But sure to loue that sinne that not onely hath killed thy Progenitors , but that labours to imbrew his hands in thy bloud to , that sweetens his temptations to poyson thee , that spreads his ginnes daily to trap thee , that bends his bow still ready to strike thee , that lyes in ambush still to surprize thee , and yet to trust it , and follow the lusts and commands of it , to obey it , is great folly : but to make it thy bosome-friend , to lodge it in thine owne bed , to set it at Table with thee ( as Dauid did his treacherous Companion ) to carry it about with thee , to suffer it to haue free accesse euery day to the Castle and best Chamber of thine heart , through the dores of thy eares , and the windowes of thy eyes , and the entrance of thy mouth , to acquaint it with all thy secrets ; I say it is extreame madnesse . For the pleasing of sinne , thou dost preiudice thine owne life , temporall , spirituall , and eternall , and displeasest GOD ; and wilt prouoke him to cut thee off ; for whereas other Kings destroy onely the forraine Castles and Cities of their enemies , to establish their owne Crownes : so GOD for sinne destroyes the Citie and Castle which himselfe hath built and made , the body and soule of sinfull man .

Thirdly , 3. Vse of Mitigation this consideration of Deaths commaund ouer euery created nature consisting of body and soule , whereby all humane flesh is designed to the graue , serues notably to comfort and erect the poore deiected and reiected wormes of the world ; and to deiect and cast downe the high lookes and eleuated thoughts of the proud and potent : for , if both the one and the other consider well , that as they had both one originall and beginning from the earth , their foundation being from the dust and clay , and that both of them ere long shall be paraleld and equalized in the graue , where they shall see corruption . Neyther shall the meane man too much distaste his owne estate , and emulate the mighty ; neyther shall the proud Potentate exalt his Crest , and insult ouer the poorest Peasant .

Alphonsus in one word resolues what it is that equalizeth the poore man with the Prince , the Mechanicall with the Monarch , and that is the graue ; some say , sleepe ( in which the poore man participates halfe his life time with the rich ; nay , oft-times in the better share ; the poore Labourer soundly sleeping when Agamemnon and Assuerus are watching , when Ieroboam and Nabuchadnezzar are troubled in their thoughts about golden Calfes , and such things , as they dreame and doate vpon ; which made Caesar willing to buy the bed of the indebted poore man of Rome , who slept better then hee : ) but whether that Deaths yonger brother Sleepe , Death onely makes the Prince & the Peasant equall . worke alwayes this effect or no , it is as little materiall as it is vncertaine . I am sure Death the elder Brother , brings all states and conditions to this paritie .

Hence the witty Painters pictured it ( like Loues Cupid ) blinde , and without eyes , hitting and hurting at randome , Kings , Princes , Popes , Prelates , Lords , Lownes , &c. without difference and distinction of degrees , Crownes , Diadems , Scepters , Miters , Pals , Roabes , Rotchets , Ragges , Purples , and Leathren Pelts , being all Ensignes of his Trophies .

Subtua Purpurei veniunt vestigia Reges , Deposito luxu , turba cum paupere mix●i . The rabbling rout and purpled Kings Are all alike Deaths vnderlings .

Yea , Mors Sceptra Ligonibus aequat .

There Scepters and the sheep-hookes sympathize ; The Carter doth the Courtier aequalize .

This thought much possest Augustine and Bernard in their Meditations , and therefore they send vs to the graues and sepulchers of the deceased , Aspice diuitum tumulos , &c. to see if wee can finde any difference in their bones , and munmiamized earth , saue onely in the externall pompe , and superficiall vernish of their Monuments : nay , sure there is no difference at all , vnlesse ( as once it was said wittilie ) that the corrupted bones and putrified bodies of the rich , being more crammed and fatted with surfetting and drunkennesse , doe smell and sauour more strongly then the withered karkasse of the frugall and abstemious poore man .

This Consideration caused the wittie Cynicke , when hee was vpbraided by Alexander , Diogenes . what hee could finde him to doe amongst the sepulchers of the dead ( for indeede there was his choyse study , ) Oh ( quoth hee ) I am here searching for the bones of thy Father Phillip of Macedon , and I cannot discerne them from others . An answere as sound as Satyricall , as Dogmaticall as it was dogged : for , Seneca in Agamemnon . Victor ad Herculeas , &c. For , though a man could conquer more then eyther Philip or Alexander in their times , and could extend his conquest beyond Hercules his Pillars , yet his portion of earth shall be but a few feete , no greater then the meanest of his vassals , when he shall mete it out with his owne dead body , as Alexander himselfe was forced to confesse , when by an occasioned fall hee was constrayned to imprint his body in the dust .

And sure if Alexander had rightly applyed to himselfe eyther Diogenes his girds at his ambition , or his inclining dying condition , he would neyther haue so soared ouer all the world besides , liuing ; neyther should he haue subiected himselfe to the quipping censures of the wisest in the world , dying : for as it is recorded after hee was dead , and his bones were put in a vessell of Gold , diuers Philosophers meeting to see this dead and vnexpected dumbe show . One quipt at him thus ; Yesterday hee that treasured vp Gold , now Gold him . Another thus ; Yesterday the world would not content him , now a Sepulcher of sixe feete must containe him . Another thus ; Yesterday hee pressed the earth , now the earth presseth him . Another thus ; Yesterday hee ruled the world , now Death ouer-rules him . Another thus ; Yesterday all the liuing followed him , now hee followes all the dead : and euery one had the like diuersitie of Descant ; the last knits vp all their censures thus , Heri multos habebat subditos , &c. Yesterday he had many subiects , now all are his equals . Thus did these liuing Hares insult ouer this dead Lyon : so will the meanest insult ouer thee in the like case , though thy loftie lookes now ouer-toppe thine equals ; though thy pride trample vpon thine inferiours , as Pope Alexander did on the necke of Fredericke ; and dare contest and contend with thy superiours : therefore leaue thy hautinesse , and learne humilitie ; doe not magnifie thy selfe against those that are mightier , or aboue those that are meaner then thy selfe ; scorne not to sit at table with him that must lye in the same bed with thee , I meane , in the earth : looke not at thy white feathers and proud plumes with the Swanne and the Peacocke , but at thy blacke feete , the earth , thy originall . Quid superbis puluis & cinis ? Why art thou proud , dust and ashes ? what art thou but dust ? If Honourable , Noble , Worshipfull , Witty , Wealthy , Learned , Beautifull ; thou art but honourable dust , noble dust , worshipfull dust , witty dust , learned dust , beautifull dust . This is the proper adiunct to all the best and the rest of thy Epithites . What is one piece of dust , of sand , of slime , better then another ? Why boasts thou of thy Babell , of any thing within thee , or without thee , thy best things being none of thine but Gods , thy worst the Diuels and thine owne , not worth a proud thought , thou thy selfe being the earths , and none of thine owne .

Neyther let the holy , humble , pious , poore man be too-too much deiected , eyther at his owne meannesse , or at the greatnesse of the insolent insulting debashed men of this world , who ouer-toppe them , and ouer-droppe them to , as the high Oakes doe the lowly shrubs : but let them haue patience a-while , and they shall euery way paralell them .

As men in the Scripture are compared to Trees , so the Comparison holds well . Goe into a Wood and Forrest , thou shalt see as great difference of Trees in their kinde , as of the Starres in their kinde ; some Ash , some Oake , some Cedar ; some tall , some small , some straight , some crooked , some young , some old : but now , marke these Trees cut downe and burnt in the Furnace , in the Iron-workes , or the like , and tell mee if thou canst distinguish betwixt the ashes of one tree and another . Looke at the accounts of the Merchant , one Compter stands for an hundred pound , another for twentie pound , another for twelue-pence , another for a Cypher , this for more , this for lesse , but when the account is done shuffle them all together , and who can tell the difference betwixt this Compter and that , they are all but base mettall . So in this life there is difference betwixt man and man , in respect of inferioritie or Superioritie , Magistracie or Ministerie , Prince and Subiect , Master and Seruant , one man is of more value , ( as Dauids Souldiers said of him ) then a thousand others : one spreads out his boughs like Nabuchadnezzar , ( as Daniel interprets his Vision ) farre and neare : one is high in place , like a tall Cedar , another like a lowly shrub : one is a Figure , another a Cypher . But now when the Axe of Death cuts all downe , when like Compters we be all shuffled together , and put in the common boxe , the Graue , then who can say , here are the ashes of Alexander , here of poore Irus ?

Besides , Similes , illustrating Deaths effect in aequalizing all . thou seest a Stage-play ( as it is to be doubted thou seest too many ) there thou obseruest one acts the part of a King , another of a Captaine , another of a Reueller , another of a Gentlemen , another of a Courtier , another of a Pander , a Knaue , a Clowne , a Foole ; thou wouldest thinke some vaine fellow in his borrowed brauery to be a King , or in his acted knauery and folly ( as is most likely ) to be a very Knaue and a Foole : but when the Play is done , they are all alike , Rogues by Statute , if they wander ; or silken Beggers howsoeuer .

In this our life wee act diuers parts , some Comicall , some Tragicall ; some in this kinde , some in that , vpon the Stage of this world : in the time of acting , one is by his place and office a King , another a Baron , a third a Knight , a fourth a Squire , another a Physitian , Lawyer , &c. one a great man , another a poore Mechanicall Artificer , according to our seuerall ranckes and callings . But now when the Stage shall be dissolued ; the world burned , our parts acted , wee shall be all alike in respect of our interred bodies : and wee shall be iudged all alike in our particular or generall iudgement , according to the workes which we haue done in the body , therefore since wee are all earth , as like as one Egge to another , since all of one mettall , and like Leaden pellets , cast in one mould ; since all of one cloath , differing a little in the shape ; since all must goe alike to the earth , and all be alike in the earth : let vs not be too much exalted with greatnesse , like the Horse which is proud of his trappings , which must be pulled off vs when wee are stabled in our Graues : nor let vs be too much deiected with our meannesse of place and condition , since Death will bring the two vnequall lines of the high and low estate to be paralell in the center of our earth : at which time Senecaes Epitaph will fit the Tombes of both rich and poore : Seneca in Agam. Hic seruus , dum vixit erat , nunc mortuus idem , Non quam tu dari magne minora potest , &c. This poore man whilst he liu'd , a seruant was ; Now dead : the rich , in nothing doth surpasse .

Thirdly , since we must all dye , 3. Vse of Direction . it behooues all of vs , and euery one of vs , to meditate of Death , and to prepare our selues for Death , euen as hee that is to take a iourney , or to depart into some forraigne coasts , thinkes of it , contriues it , and fits and furnisheth himselfe for it : especially if hee be vpon going , and that his voyage must presently be vndertaken . Thus the case stands with vs , our long Voyage ( called here our departing ) must be vndergone ; it is vnauoydable , vndisspensable , for the matter ; vnlimited , vncertaine , where , when , and how , for the manner ; yet hastning and approaching , for the time : therefore it stands vs in hand to prouide , wee must bestirre our selues to prepare our viaticum .

The fatall and imposed necessitie of this departing we haue manifested , and might further manifest the necessitie of dying , 1. From Gods Decree , which is immutable , Heb. 9.27 . Esay 14.24 . Mal. 3.6 . 2. From mans sins deseruing , Rom. 5.12 . 3. From the change that GOD by Death will make in our bodies , Phil. 3.21 . 1 Cor. 15.35 . Iob 14.14 . 4. That the godly may be rewarded , Esay 23.18 . & Ch. 26. v. 19. and vengeance rendred on the wicked , Esay 24.8.26.21 . 5. Because wee are formed onely of dust and clay , which cannot last , Gen. 3.19 . Iob. 4.19 . 6. From the nature of all flesh ( yea , euen of the long keeping Peacocke ) which will not keepe for any long time from rotting and corrupting . 7. From the defect of radicall moysture , Iob 8.11 . Esay 7.10 . All which are so strong inducements to warrant that we shall dye , that in respect of the premises , man aboue all other creatures is said to be mortall , as both the Psalmist cals him , and Philosophie defines him . Homo est animal rationale , mortale . An Epithite appropriated to him , aboue the rest of the creatures ( though they dye as well as hee ) to put him in minde of death , more then them , of which it seemes hee is forgetfull . But a great many moe Motiues wee haue of our setled and serious preparation for this vnwelcome guest , Death , from the consideration as of his forcible , so of his speedy entrance : which will not , nor cannot long be deferred nor delayed : for , as rauening Time , this old deuouring Saturne , hath already swallowed downe all former ages ; so he comes with as swift a foote to deuoure vs , and all the earths children in his gurmundizing iawes . Swiftly indeede , for as an Arrow out of a Bow , as a ship on the Sea , as a Bird in the Ayre ; nay , as our thoughts , so swift is our time : and how euer wee runne on in sinne , yet euery day runnes on with vs to our graues , marching vehemently with Iehu ; our life sliding away , whether wee eate , drinke , walke , or talke , like the Ship that sailes , how euer the Passengers perceiue not : nay , Sen. Epist. 24. Tunc quoque cum crescimus , vita decrescit ; euen when wee grow and increase , then our life doth decrease . Yea , so mortall are wee , and so momentanie our life , that euen whilst wee liue wee may be said to be dead , not onely potentially dead , ( as hee that is poysoned , or the theefe condemned , is said to be but a dead man ) though the one be yet wrastling for life , and the other vnexecuted ; because the one is potentially , the other ciuilly dead in Law , euen so wee are dead in Law , as Adam and Eue were , because wee haue sinned like them , but we are for the greatest part euen actually dead .

For , let vs take the life of man as it is diuided into seauen parts , Infancie , Childe-hood , Adolescencie , Youth , Man-hood , Old age , and the Decrepit olde age . Now in these successiue ages , what is the latter alwayes saue the death of the former , De 4. Nouissimis . pag. 90. as both Inchinus and Seneca haue wittily noted ? What is Childe-hood but the abolition and death of Infancie ? what Adolescencie but the death of Childe-hood ?

How in liuing wee dye

Nay are dead in part .

Youth of Adolescencie ; Man-hood of Youth ; Old age of Man-hood ; and Decrepit age of Old age , and of Decrepit age Death it selfe is the Death . Which truth though our eyes be blinde to see , and our hearts dead to ponder , yet our tongues ( like Caiaphas his prophecying against our wils ) confesse it . For I pray you , when an old man , or a man of middle yeeres findes an vnaptnesse and vnablenesse in himselfe to performe that which in his youth he did and delighted to doe , what is his phrase ? Oh , saith he , that whorld is past with me ; intimating that he is dead and departed from the world , in respect of that age .

Oh then how had euen the very Childe neede to prepare for his finall departure , since one part of his life is dead already , his Infancie ? how the youthfull Ephebus , that hath two parts dead , and but fiue at furthest to liue ? how the youth , that hath three parts dead in him , and but foure to liue ? how the lusty man that hath foure parts of time spent certainely , and hath but three parts to liue and those vncertaine : how the old man chiefely , that hath acted fiue parts of his life already , and hath but two to act , vncertaine , by reason of his faultring tongue , and dryed braine , whether hee can act these or no , before Death strike him non plus ? But chiefely the Decrepit gray-headed man , who is dead sixe times , and now hath but one age vpon his weake and wearyed backe , about to rest him in his graue ? How should these premeditations excite our preparations ? that as we are compared to fruit in the Scripture , being called the fruit of the ●ombe , the fruit of the loynes , &c. so betimes to bring forth fruit worthy of repentance , ere we fall , like mellow fruit , from the tree of life : If wee haue past some ages wee are dead to those , euen as in fruit , the flower is the death of the bud , and the fruit is the death of the flower . Therefore let vs be fruitfull in doing good , ere wee be pluckt away , and be no more .

Oh how soone fruit perisheth ? How soone doth it ripen , how soone rot ? How doe the Wormes that breede of it , and in it , consume it ? The North and East winde blasts it : the Mill-dew infects it , Caterpillers spoyle it : now by violence it is pluckt from the tree ; now rotten-ripe it fals and so festers . So it is with all the seede of man , the fruit of woman , wee haue all one manner of grafting , and of growing , but a thousand different wayes of decreasing and decaying : Omnibus est eadem laethi via , non tamen vnus Est vitae cunctis , exitijque modus . All haue one way to life , one way to death ; Yet many wayes doth stint our vitall breath .

Moe wayes lead to the Sepulcher then to any Princely Palace , Mille patent aditus , &c. Meanders Labyrinth had not so many windings as Death hath wayes .

Hos Bella , hos aequora pescunt , &c. Warres , waters , fancies , frenzies , loue , mad lust , Besides diseases doe dissolue our dust .

By how many meanes we dye . As Seneca and Silius once sung , as pithily as Poetically . Histories of all times , places , and persons , Sacred and Humane , consort and confirme this experienced truth . The old World wee know was drowned ; so was Pharaoh with his Aegyptians . Sodome and Gomorrah , Ziglah , the two Captaines and Companies of fifties , that came against Elias ; Nadab and Abihu , Achan , and his familie , burned . Herod eaten with wormes : Daniels accusers deuoured with Lyons : the mocking children , with shee Beares : the Philistines smit with Emerods : the Israelites cut off many thousands in the dayes of Moses and Dauid by Plague and Pestilence . Bethlems Children and the Sichemites , butchered by the Sword : Ierusalem and Samaria , by the sword and Famine : Er and Onan , killed by the Diuine power : Ananias and Saphira throwne downe dead by an Apostolicall Spirit : Simon Magus his necke broke by Peters Prayers : Iulian killed with a Dart by the Prayers of the Church .

If wee would wade into Heathenish Stories , wee might adde to the Catalogue without number , such as haue perished by water , as Hylas in his Colchos voyage , Orontes , Lucaspis , Palinurus , Icarus , Laeander , Sappho , Menander , &c. whom Virgil and Ouid so oft mention , by fire , as Sardanapalus , Empedocles , in Aetna : Phaeton , Dido , in the Poet. Some destroyed by wilde beasts , as many Martyres in the Primitiue persecution ; as Saturdinus by a Bull , Ignatius , Policarpus , by a Lyon ; Felicitas , by Leopards ; Milo the wrastler , by a Wolfe ; Basilius slaine by a Hart ; Hatto the Bishop of Mentz , eaten with Mice ; louely Adonis , cunning Dedalus , prophecying Idmon , torne in pieces by Bores . Some by Dogs as Euripides the Poet , dogged Diogenes , weeping Heraclitus , Philosophers ; apostate Lucian , &c.

How many haue beene strangled vpon the Crosse , not onely Martyres , as Andrew , Peter , Diuers examples of seuerall sorts of deaths . Gorgonius , Simeon the Son of Cleophas , Peter , Aulanus , &c. following their head Christ : but euen many Kings as Policrates , the Spartan Leonides , Sindualdus , Arnulphus , Hanno of Carthage , &c. Besides Malefactors , such as Helen the Graecian Whore , Daphitas , the Grammarian , &c. and such as haue hanged themselues , as Iudas , Achitophell , Phillis , Erigane , Biblis . Some haue beene stoned to death by others , or shot with arrowes , as Achillis by Paris , Procris by Cephalus , Acron by Romulus , Hyrent by Sisinnius ; yea , a stone from a wall , as vpon Abemelech , out of a sling , as Dauids against Goliah , or throwne with the hand , as that which Patroclus threw vpon Cobrion in the Troyan warre ( besides the fall of wals , such as that of the Tower of Shilo ) hath beene the death of many . I cannot reckon all the meanes of our mortalitie , Hoc opus , hic labor . So many Creatures as I contemplate ; nay , so many things inanimate as I see , me thinkes I see so many Actors in the Tragicke fall of man . The Thunder in the heauens hath slaine many in earth ; if that which Virgil writes in the first , third , and sixt of his Aeneidos of Enceladus , and other Gyants , slaine by Iupiter , Aiax by Pallas , Ouid of Typheus , Propertius of Semele , be a fiction : yet the report receiued of the death of Anastatius the Emperour , Zoroastres the Magitian , Plinie . Tullius Hostilius , by Thunder , and that which wee haue heard and seene in this kinde , is Authenticke : What heapes and hauocke the Sword hath made in warre , let these millions speake , that haue perished not onely in the warres , betwixt the Kings of Israell and Iudah , in which in one battell there fell fiftie thousand betwixt Ahas and Ieroboam , Iosephus lib. 8. ant. saith Iosephus : as also betwixt the Iudges and Kings of Israell , with their enemies , when Achab slew an hundred thousand Syrians , Gideon an hundred and twentie thousand Midianites . But euen in these amongst Christians , when Charles Martill in one battell slew three hundred and fiftie thousand Gothes . In those amongst Pagans , Caesar bragging of an eleauen hundred and nintie thousand that had fallen vnder his conduct : besides those in ciuill warres betwixt him and Pompey , Scylla and Marius , &c. besides those that fell in Tamberlaines Trophies ouer the Medes , Albanes , Mesapotamians , Persians , Parthians , Armenians , Turkes , &c. In Sicinius Conquests in fortie fiue set battels : of Hannibals ouer Cornelius Scipio , Sempronius , Flamminius , Aemillius , and Terentius , where there were slaine at once fortie Senators : of Alexander ouer Darius , slaughtering an eleauen hundred : of Crassus , killing twelue hundred of Spartacus Armie : Lucullus two thousand of Mithridates Troupes : Ptolomie fiftie thousand of Demetrius hoast . Others moe in many maine battels recorded by Sabellicus , Liuie , Plutarch , Volateran , testifie , how much humane bloud the sword hath effused ; how many Tragedies poyson hath acted ; not onely the sodaine and frequent fals of so many Mitred Popes out of Peters supposed vsurped Seate , doth declare , but the dismall deaths of famous Emperours and Kings , as of Constantine the Sonne of Heraclius , Zimisces after one yeeres raigne , of Carolus Caluus , of Henry of Lucelburge , Lothar of France , Lodouicus Balbus , Dioclesian of Dalmatia , Lucullus , of whom Pliny : nay , of Alexander himselfe , Lib. 23. c. 3 with infinite others , who were as certainly poysoned as Socrates and Pope Victor .

Nay , so easily is the thread of our life cut , so soone our web vntwisted like Penelope's , or rather swept away with the Spiders , that euen in our meates and drinkes wee may suspect , that Mors in olla , Death is in the pot : haue we not the testimonie of Sextus Aurelius , that ingurgitation of meate , and too much repletion not being concocted in the stomacke , occasioned the deaths of Septimius , Seuerus , and Valentinian Emperours ? Doth not Ignatius ascribe the fall of Iouinian to the same cause , as also Gregory Turonensis imputes the sodaine death of Childericus the Saxon , being found dead in his bed , to the same crudities and suffocations by intemperancie . The like censure giues Eusebius of Domitius Apher , that ouercome of his meate , dyed at Supper . Neyther doth Hermippus indite any thing for the death of Archisilaus but his excessiue ingurgitating of Wine . As I my selfe once in Cambridge , saw a drunken dogge in forme of a man , vent out his soule , with disgorging his exonerated stomacke .

Neyther are wee onely subiected to our dissolution by too much repletion , occasion of so many diseases ; yea , of death it selfe , that plures gula quam gladio ; the panch destroyes moe then the sword : but the defect of meate and drinke hath contracted the liues of many in all parts , and those no lesse mighty . Millions haue tryed wofully the massacres of famine in the siege of Ierusalem and Samaria , Narriners by Sea , Cities in siege , Souldiers in the Campe , and the poore in dearth : yea , this hath beene the cruellest death that Tyranny and Ielousie could inuent . Thus was Richard the second dispatcht of his Countrimen : thus was Boniface the eight plagued by Phillip : Boniface the sixt by one Cincius a Romane Citizen , Aristo the Poet by the Athenians : Earle Vgoline by his vngratefull Countrimen : thus were Orator , Fortunatus , Foelix , and Silinus Martyres , pinched at Alexandria , and perished .

Nay , so soone wee are and are not , that God doth not onely sometimes with his owne stroke immediately from himselfe , cut vs short ; sometimes mediately by man , for , and in the midst of our lawlesse lusts , as Cosbie and Zimbri were slaine of Phinees , Arcibiades of Lysander , saith Plutarch , Iohn the twelfth , by the Husband of a Whore , in the midst of their filth : ( as it is reported by Tertullian , that Spensippus the Platonist : by Pontanus , that Belirand Herrerius : by Paulus Diaconus , that Rodoald King of the Longobards : by Cornelius Tacitus , that Tigillinus the Ruler of the Watch : by Celius , that fayre Phaon : by Pliny , lib. 7. that Cornelius Gallus , and Heterius , Romane Gentlemen : and by other Authors , that others haue perished in their pollutions in the very venerious act : ) but we perish sometimes euen in ; and by our lawful affections , euen the ouermuch opening and dilating of the heart in ouer-ioying , and the too much contracting of the same againe by ouer-sorrowing , hath brought thousands to their graues without gray hayres .

How many Authors haue we to testifie that which seems more incredible , that an ouer-ioying may presently depriue vs for euer after inioying any of the ioyes of life . What was the reason that Sophocles and Dionisius , both of them being victorious in the censure of the Critticques , for their exquisite Tragedies , dyed sodainely , saith Plinie , lib. 7. c. 37. euen of an ouer-ioy , as Valerius and Volateran also think , how euer Lucian and Sotades alledged by Crinitus , thinke contrary ? The like is reported of Chilo imbracing his Sonne , crowned at the Olympicke games : of a Romane woman at the safe returne of her son , which she thought was slaine in the wars at Canna : of Philippides , when his Laureat Poems were preferd : of Diagoras of Rhodes , when his three sonnes , saith Gellius , lib. 3. nott . at . or his two sons , saith Tullie , lib. 1. Tusc. were victorious in the publicke Wrastlings : of Philemon , when hee saw an Asse eate Figges prepared for the table : all who tell vs , that euen this affection of Ioy , with a sweet tickling ( like that stinging of the Serpent Dipsas ) may kill : much more may sorrow ( as Iacob confesseth , and Iudah intimateth in Genesis , hasten our heads to the graue , ere our haires be very gray : Griefe being to the heart ( vnlesse it be godly griefe for sinne , which neuer hurts but heales , 2 Cor. 7.10 . ) that the Moath is to the garment , the Catterpiller to the fruit , eating the heart ( like Promethius his Vultur ) bringing death as the Apostle also saith , 2 Cor. 7.10 . But if these things be able to ouercome this Microcosme , this little world of Man : if Fire , and Water , and Famine , and Fulnes , and Thunder , and Stones , be able to sunder vs from halfe our selues ( our bodies ) as the furnace can the Mettals ; if all the Creatures , the Lyons paw , Bores tuske , Buls horne ; nay , the least of the Lords hoast , the Gnat , the Flye , the Louse , the Mouse be armed against vs , as against Pharaoh and Hatto , be able to giue vs our parting-blow , to set vs packing hence ; nay , if our owne affections be sufficient to infect vs : how much more are wee indammaged and indangered by diseases and sicknesses ? to which as man is more subiected then any other Creature , as Galen and Hipocrates haue obserued , because hee hath sinned more then they , which sinne of his is the cause of all maladies in the outward man , Leuit. 26. Deut. 28. Iohn 5.14 . So there is not the least sicknesse or disease , but it hath conquered where it hath assailed . How many hath the Feuer extinguished , men of fame , Emperours and Kings , as Antonius , Antipater , Vespasian , Leo , Go●fred , Tacitus , &c. Antonie and Columbanus Monkes , were forced by it , the one sort to leaue their Crownes , the other their Cels. As others by other diseases , some by the Fluxe , as innumerable common Souldiers in seuerall Campes ; yea , Traian the Emperour , saith Platina : some by the Gout , as Septimius Seuerus , and Iustin the yonger , &c. Some by vnknowne diseases running betwixt the flesh and the skin , as Heraclius , Michael Paphlago , &c. Some by Apoplexies , as Paul the second , Pope ; Valentinian the Emperour , saith Diaconus ; Lucius Ami●us verus , saith Aurelius ; as also Francis Petrarke : Some by aches in their bones and sides , as Crassus the Orator , Boniface the ninth , as Gregorie the eleauenth , by a paine in the belly : nay , what member is there in man wherein Death rules not by the helpe of diseases : in the head , by Apoplexies ; in the eares , by Wormes ; in the eyes by Inflamations ; in the nose , by Fluxe of bloud ; in the mouth , by Cankers and Putrifaction ; in the tongue , by Vlcers and Tumours ; in the braine , by Frenzies ; in the temples , by Contusions ; in the brest by Stoppings , and Impostumes ; in the hands and feete , by the Gout ; in the legs , by Swellings ; in the belly , by Collickes ; in the reynes , by stony and grauelly matter ; in the armes , by dolour of the Arteries ; nay , in the heart it selfe , by Feares , Palpitations , Convulsions , Dilatations , and Contractions , by varietie of Passions . What shall I say more ? Mille modis lethimiseros mors vna fatigat . This Tyrant Death by many a fatall dart , Doth wound and wreake each liuing mortall part .

A Flye is able to choake vs , as it did Pope Adrian ; a Pinne , or a Needle , or a pricke with a Knife to destroy vs , the fall from an horse to crush vs , as it did Selenchus the Syrian , Lego the French-man , Earle Fulke , Nipheus , Leucagus Remulus , Thymetes , Amicus in Virgil , Aeneid . 10. Agenor in Ouid. The sting of a Serpent is sufficient to kill vs , as it did Laocoon the Troyan , mad Orestes , desperate Cleopatra , Demetrius Ptolomies Librarie keeper , with others . Yea , as our life is but a breath and a vapour , so the very smoake and vapour is sufficient to choake vs , as it did Minos of Creet , Luctatius the Orator , Zoe the wife of Nicostratus , yea , Thurinus that sold smoake , saith Erasmus in his Adage , perished by smoake .

If I should recite all the casualties incident vnto this dying life of ours , and amplifie out of Histories , how one hath beene killed with the fall of a stone vpon his pate , out of the clawes of an Eagle , as Eschilus the Poet : some by the fall of the house ; others by the fall of their beds , as Eupolis the Poet : some by dust blowne into their throates , as Iohanna wife to Andrew , Brother to the Sicilian King , and the like accidents . If I should but recite the multitudes that Gods hath swept away by the deuouring Plague and destroying Pestilence , which I thinke since the beginning of the world , hath killed moe then there be now in the world , or relate the late devastations that it hath made in Belgia , Italie , France , England and other places . Or if I should set downe how many haue dyed sodainely , euen in their seeming health , as Fabius Maximus , Volcacius the Senator , Alaricus the Emperour ; some in their iourney , as Alphonsus of Spaine ; some doing the worke of nature , as Arrius the Heretique , and Carbo the Romane ; some in their superstitious Orizons and Deuotions , as A. Pompey , and M. Iuuencius , when they were sacrificing ; some in sacking the Temples , as Gaudericus the Vandall ; some in writing Letters , as Cardinall Orescence from the Councell of Trent , and Terentius Corax ; some in the first day of their inuesting to Honour , as Caninius the Consull ; some in their mirths ; some in their meates , as Manlius Torquatus , and Osilius the Actor ; others in their Bathes , as Sauseius the Scribe ; besides these that daily experience addes in this kinde , it would make the securest Soule meditate of his ineuitable dying , and prepare his soule for her speedy departing ; especially considering that Quid cuiquam contigit , id cuiuis , that which happens to any one , may happen to euery one . All these recited examples of abbreuiated life and approching death , being glasses for vs now suruiuing , wherein to see the face of our mortalitie ; euery mans graue shewing vs this Motto ; Hodie mihi , cras tibi ; To day to mee ; tomorrow to thee : Death being pictured on euery Tombe to be seene with an vnderstanding eye , in forme of an Archer , now shooting ouer vs , at our enemies ; now short of vs , at our acquaintance ; now on the right hand , at our friends and bloud ; now on the left hand , on our Seruants and attendants , with his bow bent , and his arrowes drawne , and his ayme taken at our owne hearts ; onely staying till GOD bid him shoote ; which how soone it will be GOD knowes , Quis scit an adijciant , &c. Who of vs all the sonnes of sorrow , Knowes that his life shall last to morrow . Nonne fragiliores sumus , quam si vitrei essemus ? Are wee not more brittle then glasse , saith Seneca ? nay , Vitrum etsi fragile , tamen seruatum diu durat , Epist. 23. Glasse if it be safely kept continues long ; but all the dyet and keeping in the world , though wee should eate Pearles with Cleopatra , bathe daily in new milke with Poppea , fare daily deliciously with the rich Churle ; consult with a Physitian in euery act wee did ; yet wee could not long continue . All the meanes wee can vse will hardly draw out our life to that length that Birds and beasts liue ; for Ousels , Eagles , Harts , &c. that fulfill their hundreds , occasioned Theophrastus to complaine of Nature as a step-dam to man , whose limits as Dauid notes , Ipse senectus morbus The long liues of the Patriackes . are threescore yeeres and tenne ( for the rest of his life is eyther a death or disease , in his decrepit dayes . ) The Patriarkes liued their nine hundreds and aboue , as Adam and so Eue , their nine hundred and thirtie , Seth nine hundred & twelue , Enos nine hundred and fiue , Caynan his sonne nine hundred and tenne , Malalehel nine hundred sixtie and two , Iayred nine hundred sixtie and fiue , Methusalem nine hundred sixtie and nine , Noah nine hundred and fiue , &c. but wee hardly attaine to our nintie : but if a man liue past nintie , to nintie and seauen , or nintie and eight , with Liuia and Perpenna ; or to nintie and nine , with Statilia ; if hee passe his Climactericall of sixtie and three , wee count him an old man ; but if hee attaine to his hundred ( as did Valerius Coruinus , and Metellus , Abbot Paconius , and Titus Pauls Scholler ) wee account him very aged : but if hee exceede his hundred , as Heroditus writes of some of the Aegyptians , and some of Masinissa the Numedian King , to an hundred and foure , as did Hipocrates ; or an hundred and fiue , with Xenophilus ; or an hundred and seauen , with Terentia ; or an hundred and eight with Homer ; or an hundred and tenne , with Gnarinus , and Helias the Abbot ; or an hundred and twelue , with Cyrus a Bishop ; but chiefely to an hundred and twentie , with Romualdus the Hermite , we admire and wonder at him , as much as former times wondred at their Hermites . The shortnes of our present dayes demonstrated . And well wee may , since our life seemes to be but the Epitome and Compendium of former yeeres : so short , so momentanie , that as the Scripture compares it , to a flower , to grasse , to smoake , to clay , to dust and chaffe which the winde scatters , to a bubble , a blast , a breath , a vapour , a dreame , a shadow , a Weauers shittle , and such fading things : so Antiquitie hath called it a winged woman , fruitfull of sinnes , yet swift . Ambrose saith it is like the glory of the world , In Lucam . which the Tempter shewed CHRIST in the twinckling of an eye ; like the Vision which Esdras saw , vanishing in a moment , Esdras 1.8 . like Ierusalems Temple , that was soone destroyed : for as one stone was not left vpon another in that materiall Temple : so shortly , one bone will not be left vpon another , in the temple of the best compacted body liuing , which ( saith Inchinus ) is nothing else but Carnea glacies , fleshie Ice , or Icie flesh , soone thawed and dissolued ; a clayie frame ( saith Pontanus ) standing on the pillers of a little breath , ready euery day , it is so ruinous , to fall in manus Domini , into the Lords hands , of whom wee haue it as tennants at will . The largest limits of our Lease being but a day , for so Dauid and Moses , when they play the holy Geometricians and Arithmeticians , in measuring and numbring their time , goe not by yeeres and moneths , but by dayes : yea , and to some it is but a short Winters day ; to the longest that liued , a Summers day ; in which hee that hath the most prosperous Sunshine may be compared to those Flyes that breede in the Sunne neare the Riuer Hipanis , Aristot . de hist. animalium . which appeare in the Morne , are in their full strength at Noone , Hom● Ephimeron . and dye at Night . Whence came the Prouerbe , Hominem esse Ephimeron , that man is a continuer for a day , beyond which determined day hee cannot here abide . Foure causes of the long continuation of things .

Other things are continued long by extrinsecall meanes , or intrinsecall qualities within themselues : some by their extreame cold , as all sorts of Mettals ; some by their exceeding heate , as Pepper , Ginger , and the like ; some by motion , as Water and Wine , that by motion are kept from putrifaction ; some by continuation of the parts with the whole , as the Sea that corrupts not in the whole but in the parts , as may be seene and felt in the creekes in Essex that come from the Sea ; but man being made mortall , and so hauing that Epithite more fitly appropriated to him then any other creature , neither by his naturall composition can , nor in the wise Gods disposition must continue long vpon the earth , neyther can any Physicall meanes preserue him vnlesse a Metaphysicall power doe vphold him , and cause him to hold out to his old yeeres as Simeon here did .

Is Death so certaine , and Life so short ? Vse . 4. Of Instruction . then let vs learne to bestow it well , so long as God lends it . Absolon after a long time knew not how to pacifie and appease his Father , we haue but a short time allotted to pacifie and appease our displeased GOD , therefore let vs speedily labour our reconciliation ; let vs worke out our saluation with feare and trembling . As Abigall speedily met Dauid and appeased his wrath , 1 Sam. 25. and as Dauid speedily met the Lord by repentance after his numbring the people , 2 Sam. 24.10 . and as Peter went out presently , and wept bitterly , after the denying his Master , Mat. 26. So let vs who in the whole course of our life haue as much displeased as wee haue dishonoured our GOD , instantly haue recourse to the throne of grace , that the Lord may smell the sweet sacrifice of our broken hearts , ere wrath goe from the Almightie to our destruction . Oh our dayes are few , and our sinnes many , wee haue beene barren in good , fruitfull in euill , plentifull in sinning , Our many sins are to be mourned for , and why . penurious in sorrowing . If Dauids sinnes were moe then the hayres of his head , ours are moe then the sands in the Sea : and if hee washt his couch with teares , wee had neede wash our soules with flouds of waters , turning ( like Niobe ) into fountaines , and like that old conuert Pelagia , be Pelagus lachrymarum , a Sea of sorrow , as wee haue beene vncleane sinckes of sinne ; nay , if wee should now for euer shake hands with sinne , and haue no more commerce with the flesh and the world , but liue retyredly , mortifiedly , piously , and penitently , as the old Hermites pretended ; and if we should liue Noahs and Nestors yeeres , and euery day weepe as much as Mary Magdalene did at her spirituall marriage with Christ , as much for our selues as the Daughters of Ierusalem did for Christ : nay , if we should weepe out our eyes , like some penitents that Cassianus mentions , remembring with Ezekias our former vanities in the bitternesse of our soules , it were not a sufficient recompence for our fore-past rebellions , nor a satisfactorie sacrifice for our former sinnes .

But what shall wee say to those that in this short life make a long and a continuated custome of sinne , neuer redeeming the time , Vse 5. Of Redargution . or thinking of their few and euill dayes , or of the reckoning they must make when they are expired , but passing their time in iollitie , singing to the Tabret and the Harpe ; letting the reynes loose to all licentiousnes , making their bellies their God , planting here their Turkish Heauen of Wine and Women , wallowing like Swine in all lusts , like Sardanapalus amongst his wantons , seruing no other God then Mammon , or Goddesses then Venus ; making Dogs and Horses , or such base Creatures , their beloued Idols ? They thinke no more of death then the stiffe-necked Iewes , that made a league with the graue , and a Couenant with Hell ( such as some lazy Pastors make with their people , ) that if these will neuer trouble them , they would neuer thinke of these .

What is the estate of these that liue merrily as they say , like Pope Iohn , in corporeall and spirituall pollutions , like Pope Ioahn : these must trie experimentally , what that cursed Pope once ieasted at Atheistically , that there are long paines in another life for these that misspend their golden dayes in gracelesse impurities and impieties in this short life : The profane mans practise . these they both make this their short life shorter by their sinnes : both as euery sinne wastes the body as it wounds the soule , as also in that they prouoke God to cut them off short , eyther by his owne hand , as hee did Absolon , Er , Onan , and the Sonnes of Heli , or else by the sword of the Magistrate . And they hasten and prolong their plagues and paines perpetuall ; They leade their liues in ioy ( saith Iob , Ch. 20. ) and sodainly they goe downe to Hell : Oh they goe like theeues laughing to the Gallowes , and like traytors dancing to execution . Oh how sodainely is their candle put out ▪

Exhortat . Let me speake to such in the conclusion of this Vse : in Gods feare let them consider that this life is called a valley of teares ; here therefore they must sow in teares , if they will reape in ioy ; they must haue a wet Seede-time , if they expect a blessed Haruest . Let them ponder what Christ saith , Blessed are they that mourne , Mat. 5. As also , W●e be to you that laugh : let them thinke what Christ did ; wept oft , laught neuer , his Prophets and Apostles seldome or neuer . Let them know further , that God cals to weeping and mourning , and baldnesse , and sack-cloath . Esay 22. which call they haue not yet answered : for behold , Ioy and exultation , vpbrayding God , and brauing his command , euen to his face , with their hellish Prouerbes , as , Hang sorrow ; Cast away care ; As long liues the merry man as the sory ; Let vs be merry , wee know not how long wee haue to liue ; like the scoffing Atheists amongst the Iewes , Let vs eate and drinke , to morrow wee shall dye : Oh thou knowest not how long thou hast to liue ; therefore retort that temptation backe againe to Sathan thus : How wee must sowe in teares in this short seede-time of life . Therefore I will be sorie for my former sinnes ; I will be ( if at all ) soberly and mortifiedly merry ; therefore I will set my soule in order , and the house of my heart in order , like Ezekias , otherwayes I shall be worse then Achitophel that set his house in order ere hee hanged himselfe ; To morrow it may be I shall dye , therefore I will not eate and drinke inordinately , least I be taken away to hell , as was the rich Churle and Baltasser , in the midst of my cursed cates and drunken cups ; I will not any more serue the Diuell and my belly in chambering and wantonnesse , in surfetting and drunkennesse , but I will put on the Lord Iesus Christ . It is now time that I should awake from the sleepe of sinne , ere I sleepe in death ; I will arise vp that Christ may giue mee light . Oh alas , what fruit haue I had in the vnfruitfull workes of darknesse , whereof I am now ashamed .

Lastly , thinke with thy selfe how small cause thou hast of this thy irreligious profanenes , & carnall securitie , and besotting sensualitie . Hath a Traueller any cause to be merry when hee is farre out of his way , hath few friends , nothing to spend , stormy weather aboue his head , Pyrates lying in waite to rob him , night approaching , and vncertaine whether euer he get to his iournyes end ? Thou art in this world a pilgrime and a stranger : Heauen is thy country , ( from thence came thy soule ) thou art out of the way that leades thither , thou art in the broad way to hell ; thou hast few friends , God , Angels , Diuels , Man , and the Creatures are against thee : thou hast little to spend , thy good Tallents and stocke of Grace is already gone and spent , like the Prodigoes , on thy lusts , Luke 15. thou hast no moe meanes to helpe thy selfe , then the wounded man that trauelled to Ierico , that had not two-pence : there is a storme ouer thy head , Gods wrath hangs ouer thee in a cloud of vengeance ; Pirates , the infernall Spirits , lye in waite for thy soule : the night of thy death is neare : and thou art vncertaine of saluation ; nay , the word excludes thee and such as thou from apprehension of any comfort from that , since thou walkest in the shadow of death , in the way to damnation .

Consider againe what occasion of sports and merriments and sensuall sollaces a man can haue in prison , in colde irons . Did Manlius and Regulus , and Musius Scaeuola take delight in their prisons and pressures ? Now here thou art as it were in prison , like Ioseph in the stockes , like Manasses in fetters ▪ and in tribulation : the world it selfe is but a prison in respect of Heauens pallace , and thou in this prison liuing in securitie , like the old Worldlings , art enthralled to thine owne lusts , and so a slaue to Sathan who plots thy destruction , as Achitophel did Dauids . What vse we are to make of our short time . Therefore heare counsell and receiue instruction , since thou art here in a strange Land , like Israel in Babel , sit downe by the Riuers of water and weepe , hang vp thy Harpes and Instruments ; vse not carnall company that cause thy carelesse securitie and thy forgetfulnesse of God and thine owne soule : remember whence thou art , where thou art , and whither thou art going ; make that vse of thy time that Ioseph did of the seauen yeeres of plentie ; prouide against famine ; agree with thine aduersary whilst thou art in the way , ere thou come before the Iudge , as Cato counsels to doe something in youth worth thy relation and remembrance in age : and as trauellers vse to performe some exploit in their trauels worthy their thoughts and discourse when they come at home , so treasure vp those graces in life which may stand thee in stead after life ; prouide against a rainy day ; gather now honie from the flowers of vertuous actions , into the Hiue of grace ; worke whilst it is day , ere the night come ; doe good to all whilst thou hast time , Gal. 6. waite at all times with Iob , vntill thy changing come , euen as thou wairest for the times and seasons , in Winter for the Spring , in the Spring for Summer , in Summer for Autumne : thou canst not enioy thy sinnes long , thou must leaue them , or they thee violently ; therefore breake them off ( as Daniel counselled Nabuchadnezzar ) voluntarily by Repentance and Almes-deedes ; get a certaintie to thy soule ; conclude something , like Ambassadours that goe to forraine Courts , and haue but a short abode allotted , that may make for thy eternall peace hereafter , when thou commest before thy Prince ; make something certaine here ere thou goest hence ; in euery thing thou vndertakest thou louest a certaintie ; if thou iourney , thou wouldest rather goe by Land then Sea , because more certaine ; dost thou purchase , thou wouldest make sure worke of Lands or Tenements ? dost thou walke on Ice , thou poysest euery foot-step ere thou set thy foote , ere thou venter thy body ? so in euery thing thou wouldest be sure . Oh make sure worke for thy soule , that as Ezekias prayed for peace and righteousnesse all his dayes , so there may be peace to thy soule after thy dayes . Oh make vse of that precious time that is allotted thee ; take it by the fore-top , it is bald behinde .

Goe to the Pismire thou sluggard : learne of the Beasts ; the Ant sees it will not alway be Summer , the Crane and Storke thinke it will be another season , the Birds take the Spring prime to build their nests ; store thou vp faith , with her fruits , chiefely Repentance from dead workes . Now beginne , Ars longa , vita breuis , Life is short , but the Art of well liuing and well dying , which is the Art of Arts ( euen that which the best Master taught in the best Chaire , Christ vpon the Crosse , ) that is long : therefore Nulla dies sine linea , Euery day learne some line ; take out some lesson in this Art : sing not out thy time here with the foolish Grashopper ; loyter not with the idle men of B●lial , least thou incurre Christs checke ; play not the fat bellyed Monke ; and Epicurish Abbey-lubber , least thou smart for it ( as the * * When the Abbies were visited in king Henrie the 8. time . Cloysterers once did in this Land ) in the day of the Lords visitation . Learne to liue the life of grace , that thy death may be gracious and precious in the sight of GOD , as one of his Saints , that so thou maist dye not onely naturally , like a man , as thou must , but Christianly , like a Christian man , as thou oughtest : which that thou maist the better doe , as in other things thou contriuest how to doe well , that which thou purposest to doe ; ( as thou forecasts thy building , ere thou build ; thy iourney , ere thou trauell , ) So , oft remember how thou maist dye well , since thou must die ; and that is by liuing well , whilest thou here runnest the short race of thy life .

A good man like a good Tree , brings forth fruit tempore suo , in his due time and season : this Life time is , tempus tuum , thy time ; Death is tempus suum , Gods time : therefore begin to mend the ship of thy soule in the hauen , in thy health , not in the tempest of sickenesse , not in the Sea of death . I end my counsell as I begun ; this life is as short as sinfull , therefore spend it well .

2 Point . Secondly , in that Simeon here desires his departing , Life is laborious & Miserable . the nature of the word signifying a loosing , or an vnyoaking , being a Metaphor taken from Oxen loosed out of the yoke , after labour ; or from Prisoners set at libertie ; may well and warrantably administer vnto vs the consideration of the nature of that life which wee leade , to be as miserable as mortall , as laborious to the body as dolorous to the minde ; as also it may open our eyes to see something more clearely into the nature of death , with his bounties and benefits , in that it is not onely a curber of Sinne , but a curer of Crosses , an vnlooser from labours .

For the first , that whether you call it a curse or a command , which was imposed on the first man , that in the sweate of his browes hee should eate his bread , till hee returned to his earth , from whence hee came , Gen. 3.19 . all mans seede since , in their seuerall generations , haue beene exposed to . Doe wee not feele yet the smart of the forbidden fruit ? Are not our teeth set on edge by it ? Are not all things vnder the Sunne full of labour ? Are not the workes of Grace , the workes of Nature painefull ? the actions of the body , the actions of the minde , the operations of the soule and spirit laborious ? Is it not a paine to pray , a paine to repent , a paine to study , to contemplate , to discusse , to discourse , to number , to diuide ? Is it not painefull to write , to indite , to preach , to counsell , to exhort , to perswade , disswade , vrge , moue ? Let euery knowing man and experienced spirit speake .

Are not workes manuall and mechanicall painefull ? ( euen as the Arts liberall are ? ) Is it not paine to plow , delue , digge , sow , mow , to work in Coale works , & Mettall-mines , in brick and clay , is an Aegyptian bondage ? Nay , is there not onus ; as well as honos ; a labour , as well as an honour in euery Calling ? Are not Princes , and superiour Magistrates , Gouernours in houses , Colledges , and Corporations , ( like the heauenly Bodies ) as much in motion and labour , as in veneration ? Vertues , vices , pleasures , profits , riches , pouertie , wanton youth , couetous old age , all haue their burthens ? What callings without their crosses , from the Scepter to the Sheepe-hooke ? what sexe without his sorrow ?

No place is priuiledged from foure things . Whither shall a man flye , 1. from Sathan tempting ; 2. from the vanitie of his owne heart ; 3. from the bitings of venemous tongues ; 4. and from the crosses of the world ? I haue oft thought , if there were any place in the foure parts of the world , to auoid these foure , thither to flye : but there is no Asilum , or Sanctuarie from them , or any of tnem , vnder the Cope of Heauen . These alwayes follow , as the shadow the body ; and ( like proud Tarquin in Rome ) challenge a perpetuall Dictatorship in the whole life of man . What day sets ouer our head without his euill , eyther of Sinne or Punishment ? Adam must eate his bread in his browes sweate ; Cunctis diebus , all his dayes , in hear and sweat , toyling and moyling ; man must wearie his body and weaken his spirits , till hee keepe his eternall Sabbath in Heauen .

Bring me the man that hath not yet drunke of the common cup of humane calamities incident to life , and I shall more admire him , then the Graecians did Achilles that could not be wounded . I neuer read of any but Policrates , who was thought to be without the Gun-shotte of Fortune , by the deluded Heathens ; yet his death was as dolorous as his life prosperous . I am sure , mitred Popes , crowned Kings , inuested Emperours , tryumphant Conquerours haue seene the turning of Sesostris wheele , and haue experienced so many miseries that they haue cryed out , some of them , Miserum est fuisse foelicem , it is a miserie to haue beene happy : others , solus viues , Vacia ; that the priuate life of Vacia the Romane was farre safer then their publique , guilded , guilefull pompe : others , with Cyrus and Augustus , haue thought the Regall Crowne not worth stooping for : others , haue left voluntarily their Courts and Palaces for secure and penitent Cels.

If wee had no moe examples of the miseries of greatnesse eyther by birth , bloud , command , Examples of humane calamities . or desart , then in Nabuchadnezzers deiection amongst Beasts , being one of the greatest of men ; in Manasses his imprisonment ; in Sampsons grinding in the Mill ; in Agag hewed in peices ; in Adonizebecks eating crummes , like a Dogge ; vnder his enemies Table ; in Alexander poysoned , and left vnburied ; in Caesar stabbed by his pretended friends ; in Bellizarius , a blinde Beggar , after his Conquests ; in Baiazets Iron Cage ; in Socrates and Seneca's poysoning ; in Cleopatra's , Iezabel's , Agrippina's , and other infamously famous Queenes and Queanes , perishing , to omit all the rest in this kinde , it might verifie the Paradoxe , that Humana vita non est vitae , sed calamitas , Mans life is no life : Vita vix vitalis , an imaginarie life , and a reall calamitie ; in which anni pauci , aerumna multae , the yeeres are few , the griefes many : yea , so many , so manifold , so constant , so continuated by successiue crosses , which follow one another ( like the waues of the sea ) like the Messengers that came one after another , to Iob and Dauid , to bring ill newes of the death of their Children , euery day hauing suam & malitiam , & militiam , his wrath and his warre-fare ; that euen the very childe entring the lists into this militarie world , as soone as it comes from the mother , cryes and weeps : the first note it sings is Lachrymae , taught onely by prouident Nature . The Males ( saith a wittie Popish Postiller ) from Adam cry a ; and the Females from Eue cry e , e ; which put together make a Note of sorrow . Nondum lequitur , at tamen prophetat , ( Augustine ) Before it speakes , it prophesies , as though at the birth it had that prognosticating spirit , which Carden saith some men haue at their death , as though it did see some euill present , fore-see and feare moe to come .

I might goe along ( with Innocentius ) in this subiect , and shew the seuerall maladies and miseries incident to euery seuerall age , from Infancie to Decrepit old age : how like seuerall Beasts wee carry our selues , till Death bring vs to the Shambles : how pittifully Childe-hood wallowes like a little Pigge , in dirtie places ; and like Duckes and Geese , swattles and dabbles in wet and filth ? How Youth is a lasciuious Goat ; Adolescencie , an vntaimed Heiffer ; Man-hood , a sterne Lyon ; Old age a sluggish Asse , that onely beares a more precious thing then Isis , euen that which beares it , an immortall soule .

I might anatomize man further in all his parts and weakened powers , shewing the seuerall diseases that cease vpon euery member , where they challenge their seates and thrones . I might inlarge the crosses incident to euery Function and Vocation : but referring you to the Fathers , chiefely Bernard and Fulgentius , De conditione vitae humanae . De contemptu mundi . and to zealous Papists , chiefly Innocentius and Stella , besides him that in English hath writ the miseries of mans life , leauing you to their vintage , I onely rest with the taste of these Clusters , which we now further presse forth by vse .

Is it so that this life which wee liue is so laborious ( as the world wherein wee liue is wicked ? Vse 1. Of Instruction . ) then the lesse good that wee finde in the life naturall , wee must labour to counterpoyse it , by purchasing the life spirituall : the more discontent wee finde in the life of Nature , the more comfort and content wee must seeke and search for , in the life of Grace , which like Elishaes salt cast into Iordan seasons all the maladies of life . Now , if thou wouldest liue the life of Grace , and haue peace and ioy , euen by a drie passage as it were in the red Sea of this World , then doe those things that concerne thy peace .

Twelue meanes of true peace . First , abstaine from sinne : for where it raignes there is no life of Grace . Sin quencheth Grace , as water fire : Sinne will kindle a fire within thy soule , to burne with secret flames ; for , the wicked are like the raging Sea .

Secondly , as one of Christs true Disciples , subiect thy will and soule to Christ : it is his promise , thou shalt haue peace in him , and he will send thee the Comforter .

Thirdly , frequently confesse thy sinnes to God , more balme of inward ioy , thou shalt haue from the chiefe Physitian , the more thou dost lay open the vlcers of thy sicke and wounded soule .

Fourthly , vse frequent and feruent prayer , shut thy Chamber-dore , play not the Pharisaicall hypocrite , and Christ shall enter in and say Peace be to thee , as hee did to the Disciples .

Fiftly , keepe the Lords day strictly , neyther doing thine owne works and will , nor Sathans , nor speaking thine owne wordes nor his , but Gods word and will in publique and priuate duties : this brings much familiaritie with God , and hath the answere of many hidden ioyes from his Spirit : It is a spirituall rest to euery Christian , as it was promised a rest to the Israelites .

Sixtly , reade and meditate in he Word of GOD : They shall haue much peace that delight in thy Law , saith the Psalmist .

Seauenthly , suffer iniuries patiently ; sustaine and abstaine , and thou shalt feele within thine owne heart God taking thy part : for , Qui patitur est victor , &c. He that suffers ouercomes himselfe , the world , his enemies , and is Christs friend .

Eightly , contemne earthly vanities , they deuide and distract the heart .

Ninthly , be imployed in a Calling : the idle are tossed with a multitude of foolish fancies and fond desires .

Tenthly , be meeke , so shalt thou enioy the earth with ioy . Mat. 5.

Eleauenthly , get an humbled and a contrite heart , that is the seate of Grace , and throne of God . Esay 57.15 .

Twelfthly , doe righteousnesse , the fruit whereof is peace and ioy . These things belong to thy peace , which if thou practise , thy light shall shine to the darke world , and thou shalt haue a lightsome Goshen in the life of Grace , euen in the darkesome Aegypt of this wretched world .

Vse 2. Of Redargution . Secondly , is life so laborious ? are our dayes so dolorous ? Then these come within the compasse of a iust Redargution , that are so drenched and drowned in the things of this life , so besotted and bewitched with the painted beauties of this earthly Iezabel , the World , that they can neyther spirare nor sperare coelestia , that they haue as small hopes as they vse small helps for Heauen in a better life , but setting vp here their rests , & stinting their aimes at earth , they desire ( as Peter vpon the Mount ) to build tabernacles here in this vaile below , neuer caring for that building not made with hands , eternall in the Heauens ▪ 2 Cor. 5.1 . Alas , let such know that in their aerie hopes they feede but on the winde , with the Camelion : they imbrace but a cloud , with Ixion , in stead of Iuno : they touch Sodomes Apples , and are deluded with beautifull dust : they imbrace shadowes for substances , and place their desires vpon such objects as are vnworthy of an immortall soule and a heauenly inspired spirit .

The vanitie of life with all the things in life truly discouered . For , I pray you , what is life it selfe , yea , long life , which they so doate vpon and long after , but a most irkesome and tedious pilgrimage , enuironed with infinite perils , and vpon most light occasions lost ? or what is any thing in life worthy our liking and affections ? What is the body it selfe which we so pamper , but coagulated dust , guilded ouer in the out couering with colours , and set vp with the props of proportion ; the slaue of the minde , and prison of the soule : sperma fetidum , cibus vermium , mans excrement , wormes nutriment ? What is the Beautie of the body but a well coloured skinne , farre inferiour to the beauties of the Sunne and Moone , these heauenly bodies ? Besides , if we could see within , we should see a filthy Golgotha , and rotten dung-hill .

What is Strength when Sampson is bound by a woman ; since the greatest things and most worthy of a man are effected by the sinewes of wit , not by the strength of sinewes ? are not both Strength and Beautie the flowers of the body , which one blast of a Feauer will deface and shake all to fitters ? What are the Pleasures of the body but ( like the body it selfe ) sensuall , sinfull , pecu●ine and vile ; Diseases being the Vsury that Pleasures pay , and perpetuall Sorrow the bond ; as the Poets fayne of Iupiter , that hee ioyned Pleasure and Sorrow together in an Adamantine Chaine , when hee could not agree them in a difference that they brought before him . Besides , are not these corporall Pleasures inioyed of the Beasts more then of man , more strongly , vehemently and longer ? Are they not the workes of darkenesse , and vsed in the darke ? is any man so impudent that dare vse them publikely for shame ? Are not distempers , diseases , distractions , discredit to our good name , losse of substance to our estate ( when they deuoure their Idolatrous vsers of them , as Acte●n● Dogs did their Master ) fruitlesse repentance to the mind , dulnesse of wit , corrupting of the heart darkning the vnderstanding , decaying the Soules Intellectuall powers ; Impatiencie of a mans selfe , hatred of all vertues , inclination to all vices , their bad fruits and base effects ? Are not nominie , ignobilitie , imprisonment , deformitie , sicknesse , imbeci●litie , blockishnesse , and Stupiditie , their Pages and Attendants ?

For Riches ( the vulgars God ) what are they but the long expences and prouisions for a short iourney , oppressing the bearers , heauy burthens to sincke the Shippe of the Soule ? For , Gold and Siluer , the Helena that the world doates on , the Lais that most are inamoured vpon ( as the beasts vpon the Panthers skinne , for his seeming luster ) what are they but red and white dust , the base excrements of the earth , blowne away with the wind of euery casualtie ? Pearles and precious Stones what are they but the spoyle of Fishes , good onely in the estimation of the Lapidarie , and in their owners imagination , not in their owne nature , nor in any helpfull effects ?

Nobilitie , what is it but an opinion , or lot of birth , being our Ancestors not ours , also oft wrongfully acquired by oppression and crueltie ?

Glory , what is it but a puffe of winde , the vaine inflation of the earth , vncertaine , momentanie , oft wicked , like his father the multitude , who this day haue Hosanna for a man ; to morrow , Crucifie him : that in one houre will make one more then man , and then a murtherer , as they did Christ and Paul ?

Power , and a Kingdome , are but a spatious molestation ; Pulchrum malum , a beautifull euill , a guilded poyson , a Crowne adorned with counterfeite Iemmes , a sea of euils ? Honour ( if it come not from Vertue ) a friuolous and peruerse conceit ? Dignitie , if desert beget it not , what is it but the bastard of an vncertaine father , oft acquired by suite , craft , fraud , ambition , sinister meanes and wicked Arts ?

Lastly , to draw together the sailes of our speech ; in one word , what is the World , with all her Iezabels paint and Peacockes plumes , with which shee deludes her louers ? What is Life , and the best things in life , with which her Amorettoes and Idolatrous Adorers are so delighted ? hath not Salomon by a diuinely inspired spirit , giuen in his vnpartiall and infallible verdict , as one that knew most in this kinde of all meere men , Vanitie of vanities , and all is but vanitie , saith the Preacher . And as there is little good in life to be loued , so there is nothing but euill in this life ; Malum culpae , malum poenae . eyther in it owne nature , as is the euill of sinne ; or penall , the fruit of sinne : eyther crosses , such as the godly trye ; or curses , such as the wicked feele . The due meditation whereof hath caused many zealous spirits , Augustine , Ambrose , Chrysostome ; Bernard , Fulgentius , as also Pontanus and Stella , with many moe , to write seuerall Tractates , which I thinke ( as the Spider drawes her webbe ) they drew from themselues , and from the feeling of their owne hearts , concerning the contempt of the world , and the not louing this life : Vnicuique sua cupiditas est tempestas . some comparing it to a Sea , in which euery mans turbulent desires are a tempest : some to a darke and dangerous Wood , wherein are many wilde Beasts , Buls of Basan , deuouring Wolues , Herodian Foxes , poysoning Basiliskes , The world anatomized by sundry Similies . fiery Dragons : for , the Scripture giues the true mortall of Pithagoras and Ouids fictions in their Transmutations , men in shape are beasts in conditions , Tit. 2.12 . Esay 1.4 . &c. Some to a Net , that is spread for all , but catcheth and retaines onely foolish fishes . Others say it is an vngratefull Hoast , that entertaines and retaines , yet pils and spoyles all that trust it , still dislodging , dismissing , forsaking , forgetting his old Guests , to retaine new . Some say , it is like the darkesome Aegypt , wherein is plague vpon plague , at last deuastation to all that are not the true Israell of GOD . Some compare it to the Firmament in continuall motion . Some to a solitarie Desart , wherein is the roaring Lyon , the Diuell ; the Scorpion and Dipsas , the old Serpent , wicked Spirits , Theeues , Thornes of sinnes , and barrennesse of grace . Some vnto the Night : First , because of the blindnesse and ignorance that is in it : Secondly , the drowsie and secure sleepe of sinne : thirdly , the wilde beasts of the night , Heretiques , Schismatiques , &c. Bores of the Forrest , Foxes that spoyle the Vines ; the night , the time of forraging , in which also the enemie sowes Tares of sinnes and Heresies , the one to corrupt the good Wheate of Sanctification in the heart , the other of Illumination of the braine . Others , with holy Iob , make it a place of warrefare and combat , wherein wee are to fight with seuerall enemies of sundry natures , as Dauid did , with a Lyon , with a Beare , and with Goliah : some being within vs , craftie Sinons , our owne lusts ; some without vs , like armed Philistines , the lust of the world ; some aboue vs , Sathan in the Ayre ; some on the right hand , some on the left , as prosperitie and aduersitie ; some before vs , as the forbidden fruit of Sin ; some behind vs , the barking mouthes and biting tongues of maleuolent men . Some to a prison , wherein though it feed the body , yet it fetters the soule , like that wherein Ioseph had fauour , yet hee was kept fast . Lastly , Fulgentius compares it to a fayre Amazon Maide , with these Mottoes writ vpon her head , I haue wit and policie : vpon her browes , I haue comelinesse and beautie : vpon her brest , Here is strength and agilitie : on her right hand , Here are riches and prosperitie : yet vnder her feete , Haec omnia vanitas , All these are but vanitie : and so let vs account them . Loue not the world much lesse the lusts of it , concupiscence of the flesh , of the eye , and pride of life . Imitate CHRIST thy head , hee despised the pride and pompe of it , in refusing a Kingdome , in washing his Disciples feete ; Iohn 13. in preaching & practising humilitie , Mat. 11. in sustaining temptations and tryals , Mat. 4. in assuming our flesh , in chusing his fishing Disciples , in dying vpon the Crosse : hee crossed the couetousnesse of it , by possessing nothing , not so much as Foxes and Birds ; in commending the godly poore , Mat. 5. in dying naked vpon the Crosse , hee crossed the lusts of it , in his innocent and spotlesse chastitie , in being borne also of a chaste Virgin : so thou , if thou be a right Christian after him , if one of his Church , despise these terrestriall things ▪ seeke for celestiall , Col. 4.1.2.3 . &c. trample the Moone , these momentanie things vnder thy feete : vse the world as though thou vsed it not : looke at it and the things of it , as at a Lyon in a grate , subiect not thy selfe to it , be not the slaue of it , come not within the reach of it , it will teare thee and ( as the Panther and Hiena deale with Beasts ) by fawning deuoure thee : looke at it therefore , and like it , as a Pilgrime a strange Country , as a Traueller his Inne , onely to lodge in it for a few dayes or nights : alwayes be in readidesse with old Simeon to depart as the Israelites were ready in a trice to depart out of Aegypt : loue this life so , that thou wilt willingly lay it downe , as thou puttest off thy garments when thou goest to bed , when GOD cals thee to sleepe in thy graue .

Thirdly , both from these premisses , 3 Vse . wee may gather an vse of Instruction ; as also from the Text , wee may ground a doctrinall obseruation ; concerning the nature of death , comfortable to the godly , to whom all things ; yea , death it selfe happens for the best , chiefely if they grone vnder the Crosse : for , Rom. 8. if life be so burthensome , death must needes be beneficiall that vnlooseth our yoake , and takes the burthen from our weakened natures wearyed shoulders . The benefits of death to a Christian vnder the crosse . Therfore death comes to the good man , to the crossed Christian , as Moses to the Israelites in Aegypt , to deliuer him : it comes to the godly , as Pharaohs Daughter to Mosos fluctuate on the waters , as the Arke to Noah , as Obediah to the persecuted Prophets , to preserue them ; as the Angell to Lot in Sodome , as Abraham to Lot in captiuitie , as Dauid to his captiue Wiues to rescue them ; as the Angell to Peter in Prison to set them free ; as the Angell to CHRIST in his Agonie ; as Ionathan to Dauid , to comfort them in extremitie ; as Iosephs Chariots to old Iacob , to reioyce them ; nay , as Gods Chariot to Elias , to carry them into the place of ioy ; as the Angels to Lazarus , to carry them into Abrahams bosome . What shall I say more ? as Ionas his Gourd to coole Ionas in his excessiue heat ; like Saul to those of Mount Gilead , to help them in time of distresse ; like the yeere of Iubilie to the Bond-man ; like the long lookt for husband to a louing wife ; like newes from a farre Country like meate to the hungry , and drinke to the thirstie ; like a messenger from GOD , with this message , Affl●xite , non affli●am amplius , I haue afflicted thee , I will afflict thee no more , Aug. as God said in effect to Abraham , saith Augustine : thou hast had tentationem fidei , the tryall of thy Faith , now receiue benedictionem pro fide , a blessing for thy Faith ; blessing vs , as the Angell did Iacob , after we haue wrastled with the worlds woes . Therefore the godly dead , as the Latine beares it ( as is well obserued ) are not so much said to be dead as deliuered , as remoued , as redeemed from the worlds warfare : Mortui id est emeriti , quia rude donati , & absoluti à militia . Therefore Plutarch cals death Malorum remedium , & portus humanis calamitatibus , euils relieuer , and calamities calmer : vitae ianua , saith Bernard , & perpetua securitatis ingressus , the gate of life , and ingresse to a sempiternall securitie : the onely Physitian that askes no fees ( not so much as thankes ) and yet cures all cares inward , all diseases outward , better then Homers Moli , then the Balme of Gilead , or that marueilous Linguists Mithridate : yea , it cures all .

Dat cunctis legem , recipit cum paupere Regem . De conso . ad Apol. It spareth none , and yet befriends euen Kings , And cures the cares of poore meane vnderlings ;

And therefore God oft-times , as our Prouerbe is , takes them away soonest whom hee loues best : as many Parents know , that oft-times lose their Iosephs , euen that child , whom ( by the appearance of graces in them ) God and they loue the best , the rest being left them , whom they doe not so deseruedly loue . Hence it is , that when there were but foure in the world , Adam , Eue , Caine , Abel , God tooke away Abel the best of them ( for hee permitted his death though Caine gaue the stroke ) and hee suffered the worst of them to liue still ( saith Ambrose ) as the greatest blessing to the one , Lib. de Cain & Abel . and for a continuated plague and punishment to the other . Yea , Christ himselfe the spirituall Abel , whose bloud speakes better things for vs then Abels , was cut downe like a flower in the prime of his yeeres , at the age of three and thirtie , in the midst of his age , which hee might haue liued by nature , though hee was beloued of his Father aboue all creatures , Angels and Men. Lazarus was not a little loued of Christ , as the Iewes noted , Iohn 11. in his resuscitation , yet hee dyed young ; and though hee wept when hee raised him vp againe , to shew his power , hee wept ( saith Grauatensis ) because hee was reduced and brought backe againe to the miseries of life .

Hence it is not altogether a Fiction in Herodotus ( if his Workes , as they are * * By Mr. Stephens in his World of wonders . defended , are no Fables ) that when the Father of Leobis and Biton intreated the Gods for the greatest blessing vpon these his two Sonnes , in the morning they were found both dead in their beds . The like Boone was graunted to Trophomius and Agamedes , that built the Delphicke Temple to Apollo : the Morrall at least of all which , and such like , is this , that to many a speedy death is better then a prolonged miserable life : nay , that wee neuer beginne truely to liue till wee dye ; Aug. de ciu. Dei . lib. 14. c. 25 Iustus non viuit , &c. The iust man neuer liues as hee would , till he come to that place where he cannot dye .

Therefore let the Meditation of these things comfort vs in death , and encourage vs against the terrors and feare of death .

I confesse ( as wee haue already inlarged another poynt ) that death is fearefull to all flesh , both man and beast , Exhortat . much more to a wicked man : stout stomacks haue beene agast and turned crauens at his griefly face , euen as all the Troopes of Israell were affrighted when they saw Pharaoh behinde them , and the red Sea before them , the two lawes of death , ready to swallow them . And surely euen a resolued Christian cannot free his soule from reluctation when hee lookes onely at the corruption of the flesh , the palenesse of the face , the dissolution of the members , the obscurenesse of the graue , the lodge with wormes , the solitarinesse of the sepulcher ; and lastly , the dissipation and annihilation of euery part : but when hee considers againe , Natures course , Gods Injunction , his disposing Prouidence , Christs Passion , the bodyes Resurrection , the freedome and exemption of the soule from her inclosing prison , the Iubilie of the body from all bondage and seruitude : Faith preuails and Feare flyes .

Euen as those that come from a Citie to a Country Village , Tradesmen , or the like , Hom. de Diuite & Lazaro . when their businesse is well dispatcht ( saith Chrisostome ) returne into the Citie with ioy againe : so the Christian soule that comes from the new Ierusalem , the heauenly Citie , to traffique here in the low Countryes of this earth , by the Organs of the body , if it haue well executed the duties of Pietie , Charitie , and Christianitie , to GOD and man , may with ioy returne like a Ship Royall , loaden with precious Marchandize , from whence it came : for , such a man dyes not , but departs .

Death onely a departure out of life , not a finall destroyer . From whence we slide into the third point , briefely , concerning the Epithite which Simeon here giues to death ; hee cals it a Departure . From whence we may see partly into the nature of that which wee call Death : it is onely a Departure , a going , or transmigration from one place to another . Therefore when Abraham speakes of his barrennesse , he vseth this phrase , Ego vadam absque liberis , I depart this life , Hom. 36. in Genes. or goe away without Children . Chrysostome notes his phrase , and thereupon implies , Ecce iustus ille vt philosophatur , &c. That Abraham doth truely in that word , going away , philosophize and dispute of death : which Basil , Hom. de Martyrio . applying to the auncient Martyres , cals Migratio quaedam ad meliora , &c. A migration to a better habitation : Philosophy cals it , The priuation of all heate ; Compar . aquae & ignis . so Plutarch : or , Priuatio vitae , the priuation of life ; so Scaliger , Exercit. 307. Sect. 23. All which titles and tearmes may still hearten the Christian to confront it in the very face couragiously , according to Bernards counsell , Volo mortem , Epist. 105. si non effugere , &c. That since they cannot flye it , they should not feare it . Iustus mortem etsi non cauet , &c. since the iust man is not cautelous to preuent it , let him not be too timerous to encounter it : nay , rather let him enter the lists ( as the Persians went to battell ) ioyfully , and with a shout , since it is but a Bugbeare , or a shadow without substance , a Serpent without a sting , a superficies , no positiue thing of it selfe , but the corruption of the subiect that God and Nature subiects vnto it : at the worst to the worst , an Executioner of a Rebell ; Mors bona bonis , mala malis . good to the godly , a rewarder of a faithfull Seruant ; Iosephs Chariot to bring good Iacob from the Land of penurie to the Land of plentie , Et quis non ad meliora festinet ? saith Cyprian in his Sermon vpon death , Who will not hasten to exchange for the better ?

Lastly , me thinkes , here is notably implyed the immortalitie of the Soule ; for , what is it which departs but the soule out of the body , which flyes out when Death opens the doore that held it in , like a Bird out of the Cage , liuing else-where , in pleasure or in paine , in actu seperato , in a seperated act : as also the Resurrection of the body may not vnfitly be concluded ; for , in a departure betwixt man and wife , friend and friend , there is a constant hope of meeting againe : so these two friends which liue and loue together ( like Ionathan and Dauid ) the soule and body shall meete together at the Resurrection : both which poynts of Christianitie as Simeon beleeued , and taught his Schollers , ( being a great Rabbi and a Master in Israel , ) so hee seemes to mee , to allude here vnto both , and to professe his faith in both .

The body departing shall returne againe at the Resurrection . To beginne with the baser part , the body , that it shall rise againe ; howeuer it be a Mysterie scoffed at ( because vnknowne ) of the Iewish Saduces , scoffing Athenians , Braine-sicke Philosophers , stupid Stoickes , hoggish Epicures , disputing Peripaticians : howeuer denyed by all the rabblement of these Hereticall Valentinians , Simonians , Carpocratians , Cerdonians , Seuerians , Basilidians , Hierarchites , and all the Libertines : yet it was the faith of all the Patriarkes , Prophets , and Apostles , from the first houre that by reuelation of the Spirit , or by the Word , it was manifested to the Church of God : it was the faith of a a Psal. 17.16 Psal. 49.15 . Dauid , of b b Dan. 12.2 Daniel , of c c Ezek. 37.10 . Ezekiel , of d d Esa. 26.19 Esay , e e Iob 19.25.26 . Iob , f f Act. 24.15 Acts 17 32 Paul , g g Iohn 11. Arguments to proue the Resurrection of the body . Martha , Iohn the Diuine , of all the Saints , and so of Simeon .

Let these Arguments confirme thine : first , Christ thy head is risen ; hee is the first fruits of them that sleepe , and the pawne that thou shalt rise , being a member of his , 1 Cor. 15.20 . where my flesh and bloud is , there shall I be , ( saith Cassiodorus ) our Ioseph is in Aegypt before vs .

Secondly , the redemption by Christ extends to thy body , as to thy soule ▪ which body must rise againe , else Christs Passion were fruitlesse and forcelesse .

Thirdly , the body , which ( like Simeon and Leui ) was brother here in sinning , with the soule , must in Gods equall remunerating Iustice , be raised , to suffer in an equall measure and proportion , as it hath sinned .

Fourthly , Gods promises which hee hath signed with the finger of his Spirit sealed with the bloud of the Lambe , to the Elect of peace and Immortalitie , cannot be of vigour and vertue vnlesse their bodies rise .

Fiftly , the inseperable vnion twixt Christ and his Church should be disioyned , if the body rise not .

Sixtly , many absurdities would follow , which Paul addes 1 Cor. 15.14.15.16.17 . whither I referre you , as that all preaching , professing , and practise of Christianitie were else in vaine .

Seauenthly , if in other cases witnesses be to be beleeued , then those fiue hundred Brethren mentioned 1 Cor. 15.5.6.7 8. Cephas and the twelue , Iames and the Apostles , Mary Magdalene & Paul , that testifie Christs resurrection , by necessary consequence confirme ours , Rom. 8.13 . which depends vpon Christs .

Eightly , these that haue beene brought to life againe after their departure , eyther by the Prophets , as the widdow of Sarepta's Son , by Elias , 1 Kings 17.22 . or the Shunamites Childe , by Elizeus , 2 Kings 4.35 . And the dead Souldier by touching Elisha's bones , 2 Kings 13.21 . or by the Apostles , as Dorcas by Peter , Acts 3.40 . Eutichus by Paul , Acts 20.10 . or by Christ himselfe , as the widdow of Naims Son , Luke 7.15 . Iairus Daughter , Mat. 9.29 . Lazarus the brother of Marthae and Mary , Iohn 11.44 . and those which appeared in the holy Citie , when Christ rose , and ascended vp to heauen with him , Serm. de Passione . ( as Augustine thinkes ) are all Praeludia Resurrectionis , types and figures of our resurrection .

Illustrations from nature , that our bodies shall rise . Ninthly , we haue many resemblances both in the great Booke of Nature , and the little Booke of Grace ; in the word , and in the world ; Isaacks suruiuing in sacrificing , whom Abraham receiued in a figure , Heb. 11.19 . Aarons dry Rod that budded and blossomed , Numb. 17.8 . Ezekiels dry bones that came together , bone to bone , & flesh to flesh , Ezek. 37.8.9.10 . Ionas deliuery out of the Whales belly , are instances in the Word . In Nature : the Summer , liuing of Trees , 1 Cor. 15 36 37.38 . Hearbs , Plants , &c. yea , of Corne it selfe , in their seeming Winters death , when their sap is in the roote : these beasts , as some Beares , and Mice , &c. which sleepe all Winter , and seeme to reuiue in the Spring : Swallowes , Bats , Flyes , Gnats , &c. which by the Sunnes heate seeme to reuiue out of their cold sowne : the Arabian Phoenix , Pompon . Mela de situ orbis , lib. 3. c. 9. which by her selfe-burning , preserues the indiuiduum of her kinde : the Sea-Vrchin , that rejoynes after her rending in pieces , after she tastes the salt water : Serpents that are renued by casting their old skinnes ; the Sea-Lobsters by casting their old shels ; the Eagle by casting her old bill : Mechanicall men that renue many things that are old ; Image-makers that make againe their brassie pictures by marring them ; Bell founders that mend their mettall-worke by melting ; the Silke-worme , See the Book writ of the Silke worme . that liues in the preseruation of her kinde , by inclosing her selfe in her Clue , and dying : nay , man himselfe , that in his generation receiues life into his flesh , bones , sinewes , and vitall powers , from a little liquid seede ; that in his preseruation oft liues againe , out of sownes , and trances , seemingly depriued of breath and life ; that in his augmentation , eating , and by naturall heate concocting and digesting the dead flesh of Goates , Sheepe , and Bullockes , makes them his owne liuing flesh . All these speake vnto my vnderstanding , and confirme my Faith , that though Death swallow vs that are now liuing ( as the Whale did Ionas ) binde vs ( as the Philistines did Sampson ) lay vs in our sepulchers , and roule a great stone vpon vs ( as the Iewes did vpon Christ ) yet we shall come to shore againe ; breake these bonds ( as the bird the snare . ) and we shall be deliuered , we shall flourish like Noahs Oliue tree , after wee haue beene vnder the water : yea , these bodyes of ours , subiect to diseases , crushed , crazed , bruized , distempered , payned ; the head , with Megrim ; the lungs , with suffocations ; the ioynts , with Gouts ; the stronger parts themselues with shrinking in of the sinewes : Origen periarct . lib. 3. these bodyes which haue borne the burthen of the day shall once with the Angels sing Haleluiah ; these bodies of ours , I say , shall rise , besides these mentioned , wee haue many grounds of it : as first , the will of God that will haue it so , Iohn 6.39.40 . Secondly , the oath of God that it must needes be so , Heb. 6.13 . Thirdly , we haue double Hostage for it ; 1 the soules of the Saints , lodgers vnder the Altar , Reu. 6.9.10.11 . 2. Their bodies , lodgers in the graues , as our pledges till all things be restored , when they and wee shall be perfected together , Heb. 11.40 . Fourthly , the pawne of the Spirit within vs , Rom. 8.11 . All which , are so many nayles in the Sanctuary to fasten our hope . Neyther shall wee onely rise , but rise the same bodies for substance , though altered for qualitie , to our further perfection . Wee shall come againe ( I say ) the same bodies in which wee haue departed hence : the same bones , bloud , arteries , skinne , flesh , veynes , sinewes , parts , members , Iob 19.25 . Howeuer , I cannot say in the same age : for , there shall be neyther childe nor old man , saith the Prophet ; that is , Esa 65.20 . neyther weakenesse of youth , nor infirmitie of age , but all shall be flourishing and perfect , like Adam and Eue in their Creation , some say , from Ephes. 4.13 .

The consideration of our returne after our departure , Vse Of Consolation . and of our resuscitation at the generall Resurrection , for before that time none are , or shall be glorified in their bodyes ; neyther the Virgin Mary , whose Assumption is but a fiction , nor Enoch , nor Elias , nor the body of Lazarus , nor of those that rose with CHRIST Mat. 27.52 . In this Sermon called The Christians Watch. ( as Mr. Leigh proues pithily against all Papists ) It is a matter of singular comfort ; it is the Anchor of our hope ; the life of our Religion ( wherein it differs from Paganisme and Turcisme ; ) the hand that holds vp our drooping soules in the Agonies of death ; Fiducia Christianorum , The Christians comfort in the Resurrection . resurrectio mortuorum ( saith Tertullian . ) This made the auncient Martyres goe to the stake , and burning place , as wee goe to our beds ; this is that redemption of our bodies , which Paul mentions , Rom. 8.23 . the time of our refreshing , which Peter magnifies , Acts 3.19 . the time of our Iubilie and reioycing , vyhich Esay fore-sees in the Spirit , and exulteth , Esay 26.19 . when the hungry shall be satisfied , Mat. 5.6 . when mourners shall be comforted , Mat. 5.4 . when there shall be no more griefe , nor sorrow , nor paine , when there shall be a yeere of Iubilie , an end of our iourney , an accomplishing of our warrefare , a cessation from labour , a wiping away of teares , Reu. 17. verse 17. Chap. 21.4 . a putting off this mortall , and a putting on of this immortall , 1 Cor. 15.42 . A change of our vile bodies , that they may be like his glorious body , Phil. 3.22 . Oh be glad of this yee Saints , reioyce and sing euen as the little Birds are glad when Winter casts off her rugged mantle , and Summer brings his flowrie Spring ; as Beggars would be glad to put off their ragges , and be clad with Regall Robes . Let these comfort themselues in hope of this change and renouation , whose bodies are subiected to infirmities , weaknesses and maladies : De ciu. dei lib. 22. c. 20 for , then it shall cast away ( neuer to resume ) all infirmities , impurities , deformities , tardities , saith Augustine .

Asa shall not be gouty , nor Moses stammer , nor Mephibosheth lame , &c. let Cripples , Lazars , Beggars , Bedlams , lame Souldiers , Hospitall men , Spitlers , and all other impotent , distressed , diseased persons , apprehend this comfort , being conuerted Christians and beleeuers .

Let all weake and wearyed wights vse this Meditation of the Resurrection , as Iacobs staffe to rest and relye on , in their passage ouer this worlds Iordan ; as the clifts of the rockes to the Doues , and the stonie rockes to the Conies , to shelter them from the feare of death , the hunting Nimrod of the world : for , here is Medicamentum vulneris , &c. a precious Cordiall in all thy crosses , whether publique or priuate , of body or minde : nay , Aqua vitae , to reuiue thee , when thou art dead sicke , or sicke to death , to know that the minute or the moment of thy afflictions here , shall be succeeded ( nay exceeded ) with an eternall waight of glory hereafter , at the resurrection of the iust , 2 Cor. 4.17.18 . Thus the godly , Dauid , Iob , nay , Christ himselfe , the afflicted Primitiue Christians , that vnder Antiochus were racked and tormented , sollaced their soules in the midst of their anxeties , with this melodious Meditation of the Resurrection , Psal. 16.9 . Iob 19.25 . Acts 2.26 . Heb. 11.35 . Which onely apprehension puls off the vizard from Death , pluckes off his Lyon skinne , exposeth him as an Hobgoblin , or meere scarre-Crow , to the godlies dirision .

Let Atheists and Epicures feare him , that haue their portion in this life : let Infidels and vnbeleeuers feare him , whose hopes of any better estate are languishing , and faint , and perish with their soules : let his name be as terrible to carelesse impenitent worldlings ( as the name of Tamberlaine and Zisca once to Cowards ) which like guiltie fellons , feare the face of the Iudge : but let those that haue learned Christ better , and know in whom they haue beleeued , entertaine it as Cornelius did Peter , as the Galathians did Paul , as Peter did the Angell that brought him out of Prison , as that which makes the happiest exchange of a Mansion terrestriall for a Citie coelestiall , a vaile of teares for mount Sion , a region of death , for the land of the liuing , an earthly tabernacle for an house eternall in the Heauens , 2 Cor. 5.1 . For , who is so improuident or imprudent , that desires to stay in an old smoakie decayed Cottage , ready euery day to fall on his head , when the Land-lord offers to reedifie it and to make it better ( since euen Mise & Rats by Natures instinct , flye from an house that is inclining to fall . ) Now this clayie Cottage of thy body , which is vpheld by the weake prop of breath and vapour , is euery day declining ; blesse the prouidence of the Worlds great Architect , that when it fals , by resuscitation , will raise the frame and the fabricke a thousand times both fairer and firmer then the first .

Secondly , Vse 2. Of Direction . let the thought of the Resurrection be , as a consolation to thy heart , so a direction to thy life . Must body and soule meete together , and eyther be blessed together , or else for euer burne together after their departure ? and doth their euerlasting weale or woe , blisse or bane , depend vpon thy good or euill life here ? Oh then , Let vs liue holily to rise ioyfully . spinne the short thread of thy abridged life well and worthily , that so it may tye a blessed peace to thy soule : runne thy short race here well , that thou maist obtaine an eternall Crowne hereafter : passe the time of thy dwelling here with feare : think as once S. Ierome that zealous spirit thought ; Quoties commedo , &c. as oft as I eate , or drinke , or walke , or talke , or rise vp , or lye downe , I alwayes heare the Trumpe sounding , Surgite mortui , &c. Arise yee dead , and come to Iudgement . Thinke of dying and liuing againe , of departing and returning , of reuiuing , and strict vnpartiall iudging ; which thoughts let them not perish like abortiue fruit , but fixe them by these effects .

First , euery day awake out of the sleepe of some sinne , ere the darke night of death come , now in this lifes light that God lends thee .

Secondly , let it be a spurre to pricke thee to all good , and gratious actions .

Thirdly , a bridle to restraine thee from sin , both in the action and affection .

Fourthly , let them be meanes to rouze thee from the bed of securitie , and to set thee on thy feete ( as the Angell did Elias ) in thy iourney toward heauen .

Fiftly , as water poured out , to coole the furnace of thy furious affections , euen in thy youthfull and burning bloud .

Sixtly , a Diall or watch to direct thee how to spend thy time well .

Seauenthly , as a Fanne to winnow thee from the chaffe of sinne .

Eightly , as a winde to scatter and disperse thy inordinate passions ,

Ninthly , as a paile or Parke to keepe thee within thy limits and bounds .

Tenthly , as a Counseller to redeeme thy time .

Lastly , a holy director ( as it was to Paul himselfe ) to cause thee in euery thing to endeuour to keepe a good conscience towards God and man , Acts 24.15.16 .

The immortall soule dyes not but departs . Thus wee haue seene that the body must returne to take part with the soule after the dissolution : the same foundation will beare this truth , that the soule is dissolued , it dyes not : for which cause Paul cals his death a dissolution , Phil. 1.23 . it departs , it dyes not : therefore Simeon cals death onely a Departing ; and in the mouth of these two witnesses it is euicted that the soule is immortall : Death kils not the soule , but onely lets it out as Noahs Doue was let out of the Arke , as a man is let out of prison and fetters : for , Plato cals the body , Ergastulum animae , the Prison of the Soule ; as Luther cals it the Asse of the Soule ; Sómá i. Sémá. and Erasmus , Sepulchrum animae , the sepulcher of the Soule . Now , death onely breakes open this prison doore , vnties the fetters of the senses , vnlooseth this Asse , roules away the stone from this Sepulcher , le ts out the soule , sends graue deorsum , leue sursum , the grosse body downeward , the soaring soule vpward : the soule is put here in saccis vilibus , in a base sacke , as Ioseph put his golden Cup and siluer treasure in Beniamins sacke . Now , Death ( like Iosephs Steward ) opens the sacke naturally , or rips it vp violently , takes out the treasure vntoucht ; if any thing perish the sacke is vnripped , the body destroyed ; the soule is as safe as Iosephs siluer : for , it cannot die , being vnmateriall , and a forme abiding in it selfe ; which forme cannot be taken away ( like roundnesse or squarenesse from a Table ) because it subsists not in the matter , but in it selfe .

Secondly , the soule is impenitrable , insufferable , it suffers not of any externall agent , from the fires heate , or ayres coldnesse : it receiues no hurt from the frozen Ice of Norway , or the scorching Sands of Affricke , therefore receiuing nothing whereby it should decay , it cannot corrupt , or marre , or dye , since nothing in the whole world is contrary to it .

Thirdly , man is desirous of immortalitie : Now , how could hee desire it , and discusse of it ? how should man so labour and seeke for immortalitie , some by skill and policie , some by martiall exploits , as Hercules , Thesus , &c. some by Soueraigntie , as Alexander and Caesar ; some by Bookes ; nay , some by villanies , as the burners of Diana's Temple ; vnlesse mans soule were immortall ? for , Ignoti nulla cupid● .

Fourthly , God by creation infusing it , or by infusing creating it , gaue vnto it in the first originall the gift of immortalitie .

Reasons prouing the soules immortalitie . Fiftly , the rage of conscience in the wicked , their soules accusing them of secret sinnes , as Caine , and Nero , and Herod , of their murthers ; Iudas of his Treason , &c. their inward horrour appearing by their pale faces , trembling ioynts , deiected lookes , as was seene in Baltazzar and Felix , Dan. 5.6 . Acts 24.25 . their consciences , like Magistrates , commanding them to execute themselues , shewes they are more then mortall .

Sixtly , the effects of the soule , in numbring , diuiding , discussing , discoursing remembring , affecting knowledge , desire of blessednesse , respect to glory , &c. shew it immortall .

Seauenthly , if the Soule were not immortall man should not resemble GOD , neyther in Creation or Regeneration haue any part or participation of the Image of God , or any reuelations from God , or communications with the Spirit of God and our spirit .

Eightly , else there should be no difference betwixt vs and Beasts , whose soules are in their bloud , Gen. 9.4.6 .

Ninthly , else there should be no vse of Iudgement , of the day of doome , or of Christs second comming .

Tenthly , else were the godly of all men most miserable , if their hope were onely in this life , 1 Cor. 15.19 . the Sonnes of Belial whose portion is oft-greater in this world , then the Lords owne Saints ( as Dauid , Iob , Ieremie , in their times haue complained ) should else be in better case then they .

But since the Sunne of this truth shines clearely in the Scriptures , why should I giue any moe Reasons , which are infinite , both in Philosophy and Diuinitie : so adding light to the Sunne , and water to the Sea .

First , is not the argument that our Sauiour Christ vsed against the Sadduces , from Exod. 3.6 . authentique against Atheisme ? God is the God of Abraham , Isaack , and Iacob , therefore the soules of Abraham , Isaack and Iacob are liuing stil though they be dead themselues .

Secondly , was not Enoch translated that he should not see death ? Gen. 5.24 . Heb. 11.17 . then Enochs soule still liues .

Thirdly , had not Daniels prayer beene an ignorant and friuolous wish , as some note , praying for Nabuchadnezzar , D. Willet his Hexaplae in Danielem . Oh King liue for euer , Dan. 2.4 . If the life of his soule had not beene the obiect of his wish ?

Fourthly , doth not Elias pray that the soule of his Hostesse Childe may returne againe into him ? therefore it was not dead and extinct : ( it is no matter where it was , it is as absurd to say that it was in Limbo puerorum , as Papists doe , as that the soule of Lazarus and Lairus Daughter was in Purgatorie ) suppose it were in heauen : Mat. 17. it was liuing where euer it was , euen as the soules of Moses and Elias were liuing and gaue motion to their bodies being vpon the Mount with Christ .

Fiftly , Christ promiseth Paradise to the penitent Theefe , Luke 23. the very day of his dissolution , of which hee had liuery and seasure , and present possession in his liuing soule , for his dead body hung all that day vpon the Crosse .

Sixtly , Lazarus dying was carryed into Abrahams bosome : what was carryed ? his Soule , Luke 16.22 . as the wicked Angels fetcht the soule of the secure Churle to Hell , Luke , 12. verse 20.

Seauenthly , Iohn saw the soules of those vnder the Altar , that were killed for the Word of Christ , Reu. 5.6.9 .

All which , with infinite moe , being so many Arrowes shot against Atheisme , doe euince that the soule is immortall , and that the spirits of the iust , here with old Simeons , after their departure from the body , returne to God that gaue them , Eccles. 12.7 . A truth that the very Heathen saw by the light of Nature , as appeares by their Writings , by Antiochus his Epistle to Lisius , wherein hee thinkes his dead Father translated to the Gods , 2 Mach. 11. ver. 23. Plato in his Timeo . Tully in his Diuinations , and in his Booke of the sleepe of Saeipio : Pithagoras and the Pithagoreans : Thales Milesius , Hermes , Euripides in his Tragedies : Plutarch in his Consolatory Epistles : Seneca in his Booke of immature death ; yea , the Poets in their fictions of the Elizean fields , and the like , ayme all at this , more like Christians at least Christian Philosophers and Poets , that the Heauens are aeterna animarum domicilia , the eternall mansions of good soules departed . Vse 5. Of Consolation . Chris . What death is to the godly . lib. 2. de morte .

Let vs beleeue this by the light of the Word , which they saw by the poore sparke of Nature ; and let the thought of it still encourage thee ( which is the Naile that I driue at in all this discourse ) to looke Death boldly in the face , since to the godly it is but Titulus sine re , a bare title without any subsisting ; a bare name , a blancke without a Seale : good ( saith Bernard ) to the good in regard of rest , better in regard of securitie , best of all as the way to life and immortalitie , being as Ambrose cals it , alledged by Pontanus , the birth day of thy eternitie , the repayrer of thy lifes ruines , not abolishing but establishing thy best being . Therefore Summum nec metuas diem , &c. Feare not thy last fate , rather desire it with Paul , because it is but thy dissolution ; be thankfull for it with Simeon , because it is but thy departure ; waite for it with Iob , because it is thy changing ; then feare it , or fret at it , with the naturall and morrall men of the world . For , why should that eyther feare thee or fret thee , that cannot hurt the best , the greatest part of thee ? If the gold be saued , who regards the losse of a rotten purse ? If the Pearles within be preserued , who cares for the breaking of an old chest ? If the costly Marchandize and loading of the ship be safe , what Marchant respects the ruines of a rotten Barge ? If the liuing soules be not indangered , nor the best of the stuffe endammaged , wee care not so much for the burning of an old house : wee respect not the losse of the Cradle , if the childe be safe : the mangling of the cloaths , if the body be vnwounded . Now , that which the Gold is to the Purse , the Pearles to the Chest , the Wares to the Ship , the good Wines to the Caske , the Honie to the Hiue , the Housholder to the House , the Childe to the Cradle , the Body to the Garments ; that is the Soule to the Body as much more eminent and excellent as the thing contained exceedes the continent . If death doe fetter the Body , and free the Soule , where is the losse ? what is the crosse ?

Secondly , Vse 3. Of Redargution . is the Soule immortall and the Body mortall ? then execrable is the folly of the multitude ; and lamentable is the dotage of all sorts from the highest to the lowest , that spend & misspend their yeeres , dayes , strength , wit , wealth , and all their Tallents , in pleasing , contenting , satisfying , and fulfilling the desires of the flesh , with the affections and lusts thereof ; in decking , adorning , feeding and pampering this sluggish Asse , this rotten Carrion , the body , which perhaps shall take vp his Inne in the earth to morrow , and be meate for wormes ; in the meane space neglecting and not regarding the soule , which is to liue for euer .

Oh how many millions of men and women to , euen amongst common Christians , may be arraigned , accused and conuicted of this folly and dottage ( that in other things are politique Gallio's and plotting Iezabel's ) yet in this are witty fooles , in preferring the Purse before the Gold , the Caske before the Wine , the Hiue before the Hony , the Body before the Soule ?

How many spend yeeres , and moneths , nay , all their precious time in hawking , hunting , whoring , carding , dicing , &c. in scraping and gathering yealow dust together , in doing workes morrall or sinfull , their owne workes or the Diuels ? how many in doing nothing , or doing euill , or as good as nothing ? How many women spend many dayes and houres , in tricking and trimming the painted sepulchers of their soules , I meane their bodies , in a Glasse , who ( neuer considering how the glasse of their time runnes ) spend not a moneth in a yeere , a weeke in a moneth , a day in a weeke , an houre in a day , in the publique or priuate worship of GOD , in looking into the Glasse of Gods word , prayer , meditation ? &c. How many Citizens , and Countrimen , of all sorts , spend the whole sixe dayes in catering and purueying for the body , who grudge God his Sabbaths , for the prouision of their soules ? such men , eyther they thinke they haue no soules , or that their soules shal die with their bodies like the beasts , liuing like Libertines and Epicures : as their faith is like the Saduces , which denied any Spirit or Resurrection , or soules immortalitie , as Iosephus testifies of them . Iosephus antiq. lib. 8. c. 2. & de bello Iud. lib. 2. c. 7. Oh we had need cry to such deluded franticke men , and tell them , that they haue soules , and soules immortall , to raigne with GOD , or to be plagued with the Diuels , after their departing out of the body .

His hoped Pacification . In these words , In peace .

NOW followes the last part of this holy Hymne ; Simeons Quietus est , or his Pacification , God suffering him to depart in peace . Caluin and Bucer renders Simeons minde thus ; Nunc libenter , sedato & quieto animi moriar ; Lord , now I depart willingly , with an appeased heart , and a setled soule , since I haue seene thy Christ .

From whence I gather , Doctrine . that a good man that liues piously , alwayes dyes peaceably . It appeares here in Simeon , so in the rest of the Saints ; as in Abraham , to whom it was promised , Gen. 15.15 . that hee should goe vnto his Fathers in peace , Godly men alwayes die in peace . and should be buryed in a good age : which promise was plentiously performed to Abraham , for he yeelded the spirit , dyed in a good age , an old man , and of great yeeres , Gen. 25.8 . So Isaack the Sonne of Promise , gaue vp the ghost , and dyed peaceably , being old and full of daies , Gen. 35.29 . Neither was the death of good Iacob , that preuailing Israel , discrepant to his holy life ; for he dyed quietly , making an end of his charge vnto his Sonnes , hee pluckt vp his feete into his bed , and gaue vp the ghost , Gen. 49.33 . After the like manner was the death of chaste and mercifull Ioseph , Gen. 50.26 . of penitent and patient Iob , after hee had seene his sonnes and his sonnes sonnes , euen foure generations , Iob 42.16 . Of zealous and sincere Dauid , 1 Kings 2. after hee had counselled and charged his Sonne Salomon to walke in the wayes and Statutes of the Almightie . Deut. 34. Of Moses the faithfull Seruant of the Lord , who dyed when his eye was not dimme , nor his naturall force abated , though he were an hundred and twentie yeeres old , God himselfe being present at his death and buriall . So Iosuah that couragious Leader of Israel , Iosh. 24.29 . Aaron the Lords Priest , who dyed before the Lord in the Mount Hor , Numb. 20.28 . Eleazar Aarons Sonne . Iosh. 24.33 . Samuel the Lords Prophet , 1 Sam. 25.1 . with all the rest of Gods Children , Patriarkes , Prophets , Iudges , Kings , Martyres , Confessors , the learned Lights of the Church , such as Ambrose , Augustine , &c. as they haue liued holily , they haue dyed happily : of which in their seuerall Histories they haue giuen demonstrations , most of them , if not all , in these three particulars .

First , Three things demonstrate that the godly dye in peace . that they were gathered to their Fathers in a mature and full age , full of yeeres ; reaped like a Ricke of ripe Corne into the Lords Barne , taken like mellow Apples from the Tree of life : in which full age Abraham , Isaack , Iacob , Ioshuah , Iob , with the rest before mentioned : as also the Patriarkes before the Floud , which out-liued them , with others of the faithfull , did blessedly yeeld their spirits , and quietly slept in the Lord ; which blessing of long life being the promise annexed to that fift Commandement of Obedience , is peculiarly incident to the godly rather then the wicked , whose sinnes ( as the Iuie kils the Oake ) ordinarily abbreuiate their dayes : or if any of the faithfull dye young , or in their middle age , before they haue attained to the yeeres of their Fathers , eyther by a naturall dissolution , as Iosias ; or by a violent death , as the auncient and moderne Martyres ; eyther they are taken away from the euill to come , as Augustine was immediately before the siege of Hippo , by the Gothes and Vandals : or else because they are ripened already in grace , and come to that maturitie , which GOD , in his fore-seeing wisedome knowes they would or could attaine to , and so are fitted for glory : or else they testifie the truth here to others confirmation , Gods glory , and their owne consolation .

Secondly , the Elect vsually haue their wishes , The godly oft haue their desires before , at , and in their deaths . and the fruition of their desires ere their departure , to the great satisfaction of their soules ; the contentation of their hearts : the corroberation of their faith , and the scaling pledge of Gods speciall loue vnto them : thus Simeon ere his death , had CHRIST in his armes , which was the desire and longing of his heart . So Abraham saw Christs day before his death , in the spirit , and reioyced : what did old Israel so long after in the whole world ; ( except the sight of Shiloh , the Messias in the flesh , ) as to see his darling Ioseph ? which longing of his the Lord satisfied at the full ere his death for , his dying eyes did not onely see Iosephs face , but his seede , Ephraim and Manasses , Gen. 48.11 . What did Moses desire more then the fruition of Canaan , the promised Land ? Now , euen before the Lord shut his dying eyes , the Lord tooke him vp into a mount , and as a rellish and a taste of his fauour , gaue him a sight of Canaan , Deut. 34 ver. 1.4 . In what could Dauids heart be more setled , then to see his Throne setled in Salomon his Sonne ; which his desire was accordingly accomplished , for his eyes did see what his heart desired ; for which hee blessed God 1 Kings 1.48 . And the like ordinarily fals out , as many aged Christians at this very day can bring in their experienced probatum est ( as many that are fallen a-sleepe before them could haue testified ) how the Lord hath heard their requests , and granted the desires of their soules , in these and these particulars before their deaths .

Thirdly , the godly expresse the hidden ioy , The last words of holy men are holy . and inward peace which they finde within their soules , by their seasoned and sanctified words of grace , which they breathe out as a sweet Perfume , from holy hearts , to the refreshing of others , vpon their sicke beds , with which they vsually winde vp the thread of their life : words so good , so gracious , that they are worthy to be writ in Letters of Gold , and for euer to be remembred , as they are recorded in the sacred Cannon , and collected by holy men , from the Saints of latter times .

For example , what a sweet gratulatory speech is this of Simeons , in his farewell to the world ? Lord , now lettest thou thy Seruant depart in peace , &c. Euery word hauing his waight and Emphasis . Ponder the last Sermons that Moses , and Ioshuah , and Samu●l , these faithfull Seruants of the Lord made immediately before their deaths , vnto the Israelites , Gods chosen people : how zealously they perswade to the seruice of the true God , disswade from Idolatrie and false Gods ; enumerate Gods speciall mercies , exhort to obedience , dehort from rebellion against God and their Superiours ; proclaime the promises to the obedient , pronounce mercies to allure , denounce iudgements to terrifie the disobedient ; blessing GOD by gratulatory Songs for his benefits , and blessing the people in their Tribes ( Deut. 32. & ch . 33. Iosh. 12. 1 Sam. 12. ) and a man shall see the peace they had in their hearts , by the grace of their lips .

The last words of Iacob were blessings and prophecies . Of Ioseph , were admonitions and cautions : the one to his Sonnes , the other to his Brethren , See 1 Sam. 22. & 23.1 Gen. 49. Gen. 50. The last words of Dauid were his charge to Salomon his Son , concerning Gods worship , and the gouernement of his Kingdome , 1 Kings 2. vers. 3.4.5.6 . &c. The last words of Steuen , the first Martyr after CHRIST , were prayers for his Persecutors , Lord , lay not this sinne to their charge , Acts 7.60 . Last words reuealed of the Theefe on the Crosse , Gregorie . that bonus Latro , good Theefe , that so happily stole Paradise , were ; Lord , remember mee when thou commest into thy Kingdome , Luke 23. The seauen last words that Christ spoke vpon the Crosse , to the Daughters of Ierusalem , to his virgin Mother , to his beloued Disciple Iohn , to God his Father , De Passione . to the penitent Theefe , as recorded by the Euangelists , explained by Ferus Nabumius and Gueuarra : these , and all these of holy men in the sacred Cannon , Mons Caluariae . and of Christ himselfe ( as one speakes of Cyprians Epistles ) referunt pectus ardore plenum ; shew their deaths were full of peace as their liues were full of grace .

If I should instance in all the rest of this kinde , and set downe at large , What speeches the Saints haue vttered in their deaths . the gracious words , like Apples of Gold in Pictures of Siluer , that haue proceeded out of the mouthes of Saints , euen when they lay vpon their sicke couches , drawing their last breath ( testifying their faith in Christ , their hope of Heauen , their zeale for Gods glory , their sorrow for sinne , their sealed pardon . ) Or when they were to be martyred , and sacrificed by fire , as they are collected and recorded by Ecclesiasticall Authors , Eusebius , Nicephorus , Apotheg . morientium . the tripartite History , the Centuries , Mr. Foxe his Martyrologie , Grineus , Mr. Perkins , and others ; to whom I referre you ; It would easily appeare that where the Premisses are Grace in Life , the Conclusion will be Peace in Death .

Let vs chew the cudde in the Meditation of some particulars . How to dye well . Euseb. lib. 3. cap. 30. Idem lib 4 c. 15. The last words of Peter in his crucifying death were thus to his wife ; O Coniux , memento Domini , Oh Wife remember the Lord Iesus . Of Polycarpus , were prayses and prayers . Of Cyprian , Salus mea , virtus mea Christus Dominus , Christ the Lord is my strength and my saluation . Of Ambrose , Nec pudet viuere , nec piget mori , &c. I neyther am ashamed to liue , nor grudge to dye , because I haue a good Iesus both in life and death . Of Augustine , Paulin. in eius vita . It is no great matter that wood and stones fall and ruine , or that mortall men dye , vsing that sentence of Dauids Psalmes ; which also Mauritius the Emperour vsed , Possidon . in eius vita Oswaldus Miconius de Zwinglio , anno 1536. when hee was slaine by Phocas his Centurion : Iust is the Lord , and righteous is his iudgement . Zwinglius thus , when hee was wounded in the wars mortally , Well goe to , they may kill my body , my soule they cannot . Erasmus dying in the house of Ierome Strobenius , breathed out his soule , crying thus . Chare Deus , &c. Deare God , oh God my mercy , deliuer me ; make an end , oh Christ , and saue mee . Peter Martyr , saith Simler and Bullinger that were present at his departure , confessed his faith , acknowledged Christ his Sauiour , expounded and applyed Scriptures , exhorted his Brethren , and in his death was wholy diuine . Obijt an● Christi . 1564. So was Oecolampad●● that burning Lampe in Gods house , who supplyed with the oyle of grace , gaue a wondrous light , euen in his death , as appeares by Grineus his Epistles to Fabritius Capito , and others . Luthers death resounds ioyfull prayses for Gods reuelation of the truth vnto him , and victory ouer the Romish Antichrist . Caluin ( as Beza reports that heard him ) with Dauids heart dyes , not speaking , but sighing out Dauids Psalmes . * * See a little Book from the Martirologie gathered , called , The deaths of holy Martyres . Ridley , Latimer , Hooper , Saunders : with many moe constant Professors , dyed desirous of the fire saluting the Stake , professing their Faith , confirming their Brethren , and calling vpon God .

If I should ascend a little higher , How great men haue liued and dyed good men . and looke into the sicke Couches of Emperours , Kings , Queenes , Dukes , Earles , Nobles ; which , like those Boreans , Acts 17. were truely noble indeed , I should occasion you to magnifie Gods mercies , in calling some great ones , who by their workes and words , as liuing so dying , testified that their Graces did equalize their Greatnesse . I might instance in Charles the fift , in Theodosius the great , in Maximilian the second , in Stephen King of Poland , in Fredericks the third , Prince Elector ; in Ferdinand ; in Queene Anne Bullen ; in Ioahn Gray , the Duke of Suffolks Daughter ; with diuers of others . To omit the last words of Chrysostome dying in his exile , of deuout Bernard , of Ignatius the Martyr , of these Belgicke Lights , Phillip Melancthon , Tremellius . Musculus , &c. with ma●y moe : some whereof thankefully recording the benefits they had receiued from God in life , spirituall and temporall ; some , pouring , out their soules for the good of the Church ; which they haue bequeathed vnto Christ ; some discoursing of the vanities of this life of the fruits of sinne , of the miseries of man ; some reioycing in the Spirit , for the mitigation of their paines , the consolations which they felt from the Spirit , their vnion with Christ , their happy passage into Paradise , their transmigration vnto their Sauiour ; exulting at the ioyes of Heauen which then they haue seene , as Moses saw Canaan , and in part tasted ▪ nay , some as it were by a Propheticall Spirit , illuminating them as it did Iacob and Ioseph , fore-seeing and fore-telling what should happen after their deaths ; as Iohn Husse and Ierome of Praige did , concerning the Papacie , haue all of them , here with Simeon , departed in peace .

And though some amongst the Heathens , as Cyrus , Caesar , Augustus , Titus , Trai●● , Senerus , Adrian , Pompey ; as also some of their Philosophers and Poets , as Aratus , Socrates , Aristotle , Anacharsis , Antisthenes , Theophrastus , with others , haue spoke , to admiration , concerning the necessitie of dying , the miseries of life , the exprobration of Tyranny , the soules immortalitie , the true God , which they called The thing of things , to whom they haue called and committed their Children ; as their Apothegmes and speeches are recorded by Plutarch , Zen●ph●● , Laertius , and others , yet they haue come so farre short of Christians , eyther in their ciuill acts and morrall workes liuing , or their words dying , that it is as easie to discerne betwixt them , the strength of Nature , and the fruits of the Spirit , as betwixt conduit water and Aqua vitae by the taste .

Now the Reasons why the godly depart in peace are these . Reasons why the godly depart in peace .

First , the Promise of God , which must needes be acccomplished , that Peace shall come ; that they shall rest in their beds euery one that walketh before the Lord , Esay 57.2 . which promise as it was verified in Enoch and Elias , that walked with GOD , so it shall be in all the faithfull .

Secondly , they haue peace with God , with whom they are reconciled by Christ , which is their peace ; and therefore they must needes haue peace in God , going out of the world to God , who haue had peace with God in the world , from whom they haue beene absent in the body .

Thirdly , they haue that peace of God in their owne conscience , which passeth all vnderstanding , Phil. 4. which setteth them in an assured perswasion of the loue of God to them in his Christ , the Lord shining in their hearts with the beames of his Spirit , and the memory of all their well done deedes then reflexing vpon their vpright consciences , fill them euen full of hidden ioy , and inward peace .

These Reasons might be amplified , Cauils remoued that blemish the deaths of the Saints . and many moe added , but I hasten to the Vses , being onely intercepted with some Obiections of carnall reason , which must be remoued .

Obiect . 1. The first is this ; Death is the wages of sinne , Rom. 6.23 . the curse of the Law , Gal. 3.10 . the enemie of Christ and his children , 1 Cor. 15. How then can it be good ?

Ans. I answere , the nature and propertie of death is altered by the death of CHRIST to the godly ; to whom it is a short cut to heauen ; it is onely a curse to the reprobates , whom it sends to hell ; euen like the red Sea , that drowned onely the Aegyptians , but gaue a passage vnto Gods people into the Land of Promise .

Obiect . 2. Christ , Ezekias and Dauid , prayed against death , therefore it brings no peace .

Answ. Wee haue shewed the reasons of Ezekias and Dauids prayer before : the first wanting Issue to succeede him , the second being afflicted with an issue of sinne , which was not healed , Mat. 26.39 which caused for the time , both their doubts and feares : for our Sauiour Christ , he prayed not against death simply , for he dyed willingly ( else his death could not haue merited ) hee prayed for the remouall of the cup of his Fathers wrath , being the curse of death .

Obiect . 3. The godly oft dye sodainely , therefore not peaceably : for , sodaine death is a Iudgement against which we pray .

Answ. Death is not euill because it is sodaine ( for the last Iudgement shall come sodainely , and yet not euill ) but it is euill to the vnprepared , as to the wicked Mammonist , Luk. 12.20.21 . Secondly , it is neuer sodaine to the Christian in respect of preparation , eyther more or lesse , generall or speciall ; which preparation , if it be the shorter , God accepts in their intention , Heb. 11.17 as he did Abrahams sacrificing of Isaack , as hee did Dauids in building him a Temple : if they haue no more time then with the Theefe on the Crosse , to implore Christ to remember them ; with the Publican to giue one knocke on their penitent brests , with Peter to giue one shrike vnto Christ , crying , Helpe Master , who dare say but with that out-cry they awaken Christ ? If Moses and the beleeuing Israelites had beene cut off sodainely by Pharaohs Sword , or the surging waues , if Peter had sunke when hee walked on the waters , if the Disciples had beene lost when they were tossed in the tempest , if Paul had beene drowned when hee suffered shipwracke , wee should haue thought their deaths sodaine in the execution ; but who durst haue censured them in respect of preparation ? no more then we censure Mephibosheth that was slaine in his bed , or Bethlems Children , or those that perished in the French Parisian Massacre , by the diuels meanes , & the Duke of Guize ; or Ionathan that was slaine in Battell ; or Abner that was killed by Ioab . Nay , I know none of iudgement that dare censure the soules of Iobs Children , and of Lots Wife , that were taken away in the act of seeming sinnes : Quest. ad Dulc. c. 24. I thinke with Augustine that God respects not , quo modo , after what manner , as quales morimur , what manner of ones wee dye , in Christ , or out of Christ . We came not together hither , but like the Labourers in the Vineyard , some at one houre , some at another ; so must wee goe forth , some sooner , some later .

Obiect . 4. But some of the godly raue , rage , blaspheme , behaue themselues like frantique men ; nay , seeme to despayre .

Answ. First , these are the effects of their Melancholy , or are to be imputed to burning Feauers , the Collique or other violent diseases , the fruits onely of their infirmities , or at the most the temptations of Sathan , which the diuell must answere for , not they , being rather passiue in these sins then actiue : and therefore they not arguing any want of loue towards God , any deliberate purpose of sinning , but weakenesse of Nature , tendernesse of conscience for sinnes committed , they hinder not their peace .

Secondly , wee see ordinarily , and I can speake it by certaine experience , in the visiting of many , that these by Gods mercy recouering againe the vse of Reason , they seriously repent of these infirmities , their faith appearing like the Sun from vnder the darkening cloud .

Thirdly , these and all other vnknowne sinnes , are pardoned and buryed in Christs death , to those that are in Christ , Rom. 8.1 .

Fourthly , in the matter of saluation God oft workes by contraries , and by the gates of Hell brings his Seruants to Heauen . Therefore let vs not play the arrogant Crittiques in condemning those that haue liued well , eyther of Impietie or Hypocrisie , by their deaths . Let vs looke into their former courses of life and conuersation : let vs iudge charitably and Christianly , as wee would be iudged in the like case .

Obiect . 5. But Gods Saints are at their deaths most of all molested , assaulted , and tempted by Sathan ; some in one nature , some in another , as was the good Mr. Knoxe , and M ri● . Katherin Stubbs , and others . How then can they dye in peace ?

Answ. Many of the godly ( God tying and chaining vp Sathan ) dye , as here old Simeon , and others before recited , as a Torch or Fire-brand , without sense of paine or tryals , Esa. 57. vers. 1.2 .

Secondly , Exercentur in praelio , vt maiori remunerantur praemio , they are exercised in the last combat , that they may receiue the more ioyfull Crowne of conquest .

Thirdly , by Faith , Prayer , and Gods Word they resist Sathan as Christ did , Mat. 4.4.7 . and hee , like a Crocodile , pursued , flyes away , Iames 4.7 . 1 Pet. 5.9 . for , the godly , in that houre laying holde vpon the promises , flying vnto Christ , hee mannaging their cause , the holy Spirit assisting , when Sathan lookes for the greatest victory , hee receiues the greatest foyle .

Obiect . 6. But some that goe in the rancke of the godly , haue dyed of the Plague and Pestilence , Numb 25. 2 Sam. 24. which hath beene vsually sent as a iudgement for the sinnes of disobedience , vncleannesse , diffidence , &c. vpon the Israelites and others , from which the godly are promised to be preserued , Psal. 9.10 . How then die such in peace that die of the plague ?

Answ. First , that promise of preseruation from the Plague in the Psalmist , is to be vnderstood of those Iewes that in Dauids time were vntouched with it .

Secondly , then the Plague came by Gods immediate hand ; now by meanes .

Thirdly , the godly are preserued from it , as it is a curse , but not as it is a fatherly correction : for , doe wee not thinke that many Christians in Corinth , died of the Plague ; 1 Cor. 11.30.31 ? Vide pag. 30. 38. 45. 54. 92. 36. Hinningi Grosij . In these great Plagues which Grosius hath mentioned in his Tragicall Histories , which haue swept away whole Countries , with these that haue raged in particular Cities , as in Venice , in Florence , the yeere of our Lord . 400. in which thirtie thousand : or in Constantinople , when Leo Isaurus ruled , wherein there dyed three hundred thousand Citizens ( as both Volateran and Aegnatius testifie , ) shall wee say that none of these dyed the Seruants of God ? Shall wee censure Alphonsus the ●leauenth King of Spaine , that good Lodouicke , with his Sonne Iohn , many zealous Diuines , as Beza and others , for bad men , because they haue dyed of the Plague ? Suppose it be an accursed death ; did not Christ , the penitent Theefe , Peter and Paul which were crucified by Nero , with their heads downewards , dye an accursed death , euen the death of the Grosse .

Fourthly , besides , is it not Gods visitation like other diseases ?

Fiftly , is it not oft-times sent , Lib. de Mortalitate . as Cyprian well notes , as well for the sinnes of those that liue , as of those that dye , as appeares in the Plague sent vpon Dauids Sheepe , when he the Shepheard sinned in numbring of them .

Sixtly , is it not a disease , though sharpe , yet short , and more tollerable then the Stone , Dropsie , Gout , Palsie , or the French disease ?

Seauenthly , did not Dauid desire this kinde of death , rather then eyther Famine or Warre ?

Eightly , nay , haue not Gods Saints , as namely , Iob , for many moneths together beene troubled with a more grieuous maladie ?

Ninthly , is not God very mercifull to many that dye of the Plague , that haue their senses and memories , till the last houre ? are not those blew spots which appeare , Gods tokens , as they are called , fore-warning them that haue them ▪ as God did Ez●kias , to prepare themselues , for they must dye ?

Lastly , is their any death , much lesse this , can hinder the soule after her departing from Gods present and immediate fellowship , or the body from a glorious Resurrection ? and , what if none visit the afflicted in this sort ? the fewer that gaze on them , the fitter they are to looke vp to God . And what if they dye and want solemne buriall ? what preiudice is that to the bodies resurrection , or soules saluation ?

Obiect . 7. But some of the godly dye of Famine , as did Lazarus ; from which God promiseth to preserue them , Psal. 34.

Answ. First , it is vncertaine whether Lazarus dyed for want of food , or the violence of his disease .

Secondly , this death is rare , and seldome fals out , God prouiding for his ( as hee did for Iacob and Elias euen in Famine ) but if this happen , God armes his with patience , and strengthens them with the assured hope of life eternall , as hee did the persecuted Hebrewes , who were exposed to nakednesse and hunger . Heb. 11.38 .

Thirdly , the Promise is conditionall , as all others are that concerne these outward things , which fall alike to all , Eccles. 9.

Fourthly , some vnderstand the place in the Psalmist , concerning the soules of Gods Saints , which are fed with the hidden and precious Manna of the Word , to life eternall , Iohn 6. Apoc. 2.17 .

Obiect . 8. But some are slaine by their enemies ; these dye not in peace .

Ans. Yes : for no death can seperate Gods Children from his loue , Rom 8.38 .

Secondly , though they kill the body , as Cain did Abels , the Philistines Ionathans , y●t ( as Zwinglius said in the like case , as you haue heard ) they cannot kill the soule .

Thirdly , it is a priuiledge if they dye in Gods cause , and procures them a greater increase of glory . Apoc. 14.13 . Mat. 5.8 .

Obiect . 9. Lastly , it is obiected , that some of the godly , as Sampson and Rasis , haue killed themselues , others haue done the like in our dayes . How haue these dyed in peace ?

Ans. For Rasis , it was a weakenesse in him , Vide Polani Syn● . de inter . Scrip. Lelius de expresso dei verbo . if hee were a good man , or a wickednesse if he were not . For Sampson , what hee did was typicall , as he prefigured Christs death , that ouercame dying .

Secondly , it was by a speciall instinct and motion of Gods Spirit inimitable : no more then Abrahams sacrificing his Sonne , for those which our experience instanceth in . I confesse it is a ticklish point , and the knot is hard to be loosed .

I know that Saul , Achitophel , and Iudas , that killed themselues , are noted in the Scripture for reprobates . And it seemes that those which doe this inhumane deede , doe not for the instant thinke of hell torments , yet what then ? God neuer forsakes his chosen : Secondly , his mercy is bottomlesse ; from the Ocean of which mercy , hee may distill some drop of grace at the last point of time .

Thirdly , this act is done commonly in some Frenzie or predominant Melancholy , when they are not themselues .

Fourthly , Sathan is a wilie Serpent , that obserues his aduantages , and the Lord knowing his malice and wickednesse , and mans frailtie and weakenesse , punisheth this sinne , ( as he did the first sinne , Adams sin in Paradise wherein this Serpent was chiefe actor ) more in Sathan the agent , then in man the patient .

Fiftly many Selfe-murtherers liue after the selfe inflicted fatall stroke ▪ and repent ere they dye . Let vs iudge the best of them , and pray to GOD to giue vs grace neuer to yeeld to the like temptations . Amen .

And now these Doubts discussed , these Obiections remoued , we come to the Vses .

The first is this : Vse 1. Of Instruction . is it so that the Seruants of the Lord doe dye in peace ? wee must then if wee meane to dye well , as the Lord shall inable vs , learne to liue well . Hee that would die well must liue well . If wee will dye in peace , wee must liue the life of grace : for , it is not tam vetus , quam verum , so prouerbiall as true ; Qualis vita , finis ita , as is the life , so is the death . Instance in all particulars in the Scripture , from the first line in Genesis , to the last Letter of the Reuelation , and wee shall neuer see otherwayes , excepting one example of the Theefe vpon the Crosse , which is particular , miraculous , vpon a speciall occasion , to magnifie the effect of Christs bloud , and the power of his Passion , to eternize his mercy that gaue life euen at his death ; and to shew and demonstrate his Deitie , that at the lowest ebbe of his crucified Humanitie , was able to saue a soule , to strengthen the Disciples , and allure the vnbeleeuing Gentiles : I say , excepting him , which is an extraordinary example , and not to be propounded as a president by any presumptuous soule ; wee shall not finde any one that liued ill and dyed well ; but that had the Prologue of their euill life shut vp with the Tragedie of a damned death . Gen. 4. Looke vpon Cain the murtherer , that desperate Runne-a-gate , Gen. 7. Gen. 4.24 . Gen. 38.8 . on the licentious Worldlings , on Lamech the seauentie times auenged Polygamist ; on polluted Onan , and wicked Err ; on vncleane Sodome , Those that haue liued wickedly died wretchedly . with her Sister Gomorrha , Gen. 19 . 2● . on rebelling Israel , hard-hearted Pharaoh , obdurate , superstitious , and irreligious Aegypt , Exod. 6.7.8 . & ch. 14. on disobedient Saul , 1 Sam. 15. on lving , Iesuitically aequiuocating Gehezi , Examples . 2 Kings 5. on theeuish Achan , treacherous Achitophel , traiterous Iudas , adulterous and murtherous Herod , bloudy Ioab , couetous Ahab , persecuting Iezabel , deluding Ananias , deceiuing Saphira , cruell Antiochus , proud H●mman , vsurping Athalia , rebelling Absolon , with millions moe : looke at their liues , obserue their deaths , peruse their Stories paralell their doings with their sufferings , and tell mee if they haue not sealed vp and concluded sensuall and sinfull liues with cursed deaths : Amos 6.2 . nay , as the Prophet saith , Goe yee to Calneh and see , and from thence goe you to Hamath the great ; then goe to Gath of the Philistines : looke vpon I●ppa , behold Tharsus , wonder at Niniuie the pride of Assur , Esay 13.19 gaze vpon Babilon the beautie of all the Chaldees honour . And as you passe by , cast your eye vpon Ierusalem , that virgin Daughter Sion . And if you please reflexe vpon proud Troy , renowned Carthage , famous Constantinople , learned Athens , rich Thebes , warrelike Numantia , populous Samaria , ancient Rome , old Antwerpe ; and when you haue viewed them all , in the Map of your retyred Meditations , tell these renowned places , these wonders of the world , that sinne hath sackt them , that pride hath beene their period , that their faults haue caused their fals ; that they haue beene miserable because vnmindfull of God and of themselues ; that they with their inhabitants , because they haue wanted grace , haue wanted peace .

But if these be to generall for thy application , descend into particulars ; The fearefull ends of Heretiques and Persecuters , in euery age . runne ouer Histories , read the Tragicke parts that wicked men haue acted vpon the Stage of this world , and marke their ends , when Death hath struck them Non-plus . Leaue all other sinnes and sinners ; looke on these that eyther haue broached errours Heretically , or resisted or persecuted the truth obstinately and cruelly ; and you shall see them dying horribly : you shall see blasphemous ▪ Cerinthus killed with the ruines of an house , Euseb. lib. 7. cap. 20. Theod. lib. 1. c. 14. as he was sitting in a Bath at Ephesus . Manes , the Father of the Manichees , exposed to the teeth of Dogs , with his skinne slain off by the command of a Persian King . Arius , Sabellicus lib. 5. c. 4. that hellish patrone of the Arians , Euagrius lib. 1. c. 7. voyding out his bowels with his excrements . Olimpius , strucke with Thunder , by a three-fold Dart from Heauen , for his blasphemies against the Trinitie . Anno 1553. Nestorius perished in Aegypt , by the rotting of that tongue of his which denyed Christs humanitie . Tandemus , Euseb lib. 10. c. 8. that Gygantean and profane contemner of the Word and Sacraments , clouen to the braine by a sailing Priest . Eus. lib. 3. c. 13. Oros lib. 7 c. 11. Michael Seruetus burned at Geneua . Maximinian the Tyrant , smit with a sodaine plague from GOD , his eyes swelling , his whole body burning , so dyed . Cruell Domitian , the next persecuter after Nero. slaine by his Wife and Seruants , and buryed like a Dogge . Eus. lib. 9. Lucius Verus cut off by an Apoplexie , the eleauenth yeere of his cruell raigne . Maximinus the Thracian , murthered by his Souldiers . Decius drowned in a puddle . Valerian , King Sapors slaue , after his persecutions , had his skinne pluckt off his rotten carkasse . Dioclesian with his Collenge , butchering seauenteene thousand Christians in thirty dayes , consumed miserably , in his Frenzie , by a lingring disease , and his fellow hanged himselfe . Vide Zonaram ▪ annalium lib 2. Eus. lib. 8. Valeus the Arrian Emperour , burned in his Inne , by his pursuing enemies .

What neede I giue Coale-worts twice sod , and set before you againe those dishes that haue beene cooked by all authenticke Ecclesiasticall Authors that are of credit , concerning the miserable death of Iulian the apostate , whose bloud his owne hands threw into the ayre : Cent. 1. c. 12. Hist. Eccles. of Aurelian smit with a Thunderbolt : Commodus strangled : of Paulinus possessed with a Diuell , after hee had martyred Martinian and Processus : with diuers others , in which the Antichristian Popes , as they haue acted the chiefe parts in filthinesse , blood-guiltinesse , and superstition , so if wee obserue their ends , as they are recorded by Platina , Onuphrius , &c. and their owne Writers , wee shall see they haue dyed fearefully and desperately , as they haue liued damnably : as may be instanced in Siluester the second , Alexander the sixt , Heldibrand , &c. and others : all which instances , with all other examples , that Iewes or Gentiles , the Christian or Pagan world afford vnto vs , are nothing else but comments vpon that Maxime which S. Augustine drawes from his owne experience , when hee saith , Nunquam memini male mortuum , &c. I neuer remembred any to haue dyed ill , that haue liued well , and hardly doth hee dye well , that hath liued ill .

Therefore to extract another Vse from these premisses . Vse 2. Of Redargution . Is it so that onely the Seruants of God , the Lords Simeons dye in peace , and none else ? then the madnesse of those men is to be mourned ( as Samuel mourned for Saul ) and their ignorance or obstinacie is to be pittied , that flatter their owne soules , and secure themselues they shall dye happily , when they haue no care nor conscience to liue holily . Faine would they , with Balaam , Numb. 22. dye the death of the righteous , but they will not liue the life of the righteous : they would act Simeons part in death , but they will not labour for Simeons Spirit : they would dye like Iude , but liue like Iudas : dye like the Sonnes of God , liue like the sonnes of Belial : dye like Saints , liue like sinners : dye like Dauid , but liue like Diues , in chambering and wantonnesse , in surfetting and drunkennesse , in delights and dalliance , in pleasures and pompe : they would be with Christ on Mount Sion , but they will not follow him to Mount Caluarie ; they will not be crucified with him ; nay , they will not crucifie one lust , nor sacrifice one sinne , nor mortifie one member , for the loue of Christ , for the loue of their owne soules : they will not plucke out their right eies , cut off their right hands , throw away those sinnes that are as deare to them , as eyther eyes or hands ; for gaining of God , for purchase of Paradise , for conquest of a crowne : nay , they will rather carrie both their eyes , and both their feete , all their deare and darling sinnes ( whither Iudas carryed his Hypocrisie , and Herod his Lust ) euen to death with them , euen to the graue with them , euen to Iudgement with them ; then cast them off ( as the wilde Beast hunted , casts away his stones , for which hee is pursued ) to saue their life by dying ; nay , to saue their soules by dying to sinne . Doe these men beleeue the Scripture , that tels them , Gal. 6.6 . as they sow so they shall reape ? Nay , doe they beleeue Experience , that in euery Garden , Field , and Seede-plat shewes it ? Doe they credit the holy Oracles , that if they liue after the flesh , they shall dye ; but if they mortifie the deedes of the flesh by the Spirit , they shall liue ? Rom. 8.13 . And doe they ▪ ( nay , dare they ) then goe on in sinne and thinke notwithstanding to reape saluation ? Are they but dead men all their life , euen dead in sinne and trespasses , without the quickning Spirit , Ephes. 2.1 . ver. 5. and doe they thinke to be liuing men in death ? Doe men vse to gather grapes of Thornes , and figs of Thistle● ? they know to the contrary : and thinke they that a good death will grow of a bad life ? An ill life is the vsuall Prologue to a Tragicall death . let them neuer hope it . I aske such men as Iezabel asked Iehu , 2 Kings 9.31 . Iehu , Iehu , did Zimri prosper , that slew his Master ? I trow no. So I aske euery licentious loose sinner ; Did euer any sinner dye well without repenting , that offended God his heauenly Master , by treasonable sinning ?

Apply all these precedent examples to thine owne soule , and make them thy presidents : read them ouer againe , and remember them ; and paralell thy selfe with them . Art thou a Theefe ? looke how Achan dyed , that was a Theefe , Iosh. 7. Art thou a Whore-master ? looke how the Sodomites dyed ; how Er and Onan dyed , Hophni and Phinees , that were vncleane . A Whore ? looke how whorish Iezabel dyed . A Swearer ? looke how blasphemous Rabsakeh and Senacharib dyed , 2 Kings 19. An Idolatrous Papist ? looke how the Idolatrous Israelites dyed . A Drunkard ? looke how drunken Nabal dyed , 1 Sam. 25. Art thou addicted to any other sinne ? looke whether those that haue runne in the same race , in the same sinne , haue prospered or perished ; haue dyed ill or well : if they haue prospered , follow them ; good lucke haue thou in thy iourney : if perished ( as they haue ) then in Gods feare retyre , Faciant aliena pericula cautum , let their harmings be thy warnings ; Praemonitus , praemunitus . Be not more insensible then Birds and Beasts : the Bird will not flye into the Net , or light on the Lime-bush , or runne into the Snare , where shee sees another Bird flackering before her . Thy Horse , as thou art trauelling , will not follow the tract of another horse that stickes fast before him . Oh he not thou like the Horse and Mule , without vnderstanding : thou wouldest not follow another into a gulph , a Turne-poole , a pit , a Quag-mire ; oh follow not Sinners ( as the Beast the Droue to the slaughter ) thorow the iawes of a desperate death , into the pit of damnation after death , that haue gone the very same way , in the very path of that sinne wherein thou liuest . The vaine hopes of wicked men .

But thou thinkest perhaps to escape scot-free , or that GOD will be more mercifull to thee then to them . Nay , that cannot be , hee is the same GOD that hee was to iudge , if thou beest the same soule to sinne . What desert is there in thee to pleade sparing more then in them ? nay , rather lesse . Si in Ierusalem scrutinium , quid faciet Babilon ? If hee spared not Ierusalems sinne , he will not spare thee , a Sodomite , a Babilonian : if he spared not the sinnes of the Iewes his owne people ; nay , of Iudas his owne Disciple , he will not spare thee , a sinner of the Gentiles , a slaue to Sathan : if hee spared not Cedars , great Kings , hee will cut downe Shrubs , such as thou : nay , thy case shall be worse then these fore-recited ; because thou hast had more mannuring and watering then they , more Grace offered , more Gospell preached , now in the day of thy gracious visitation .

But thou hopest to recoyle and retyre out of the way of sinners . Indeed backe againe by repentance is the better way ; to vnweaue againe ( as once Penelope did ) the webbe of thy sinnes . But when will this retyring be ? Thou purposest in thine olde age . Oh foole ! who hath giuen thee a Lease of thy life till thou beest old ? The rich Churle saith . Soule , take thine ease , thou hast laid vp enough for many yeeres , when hee had not one night to liue : here was a short Epitomie : perhaps the cases stand so with thee .

Pelles tot Vitulorum quot Boum . To the Market comes to be solde As well the young sheepe as the olde .

Goe into a Golgotha , a Church-yard , thou shalt see as many young sculs as old ; little as great : obserue Funerals , and thou shalt see the Fathers oftner mourning for their dead Children , then Children for their deceased Parents . Apply to thy selfe what hath beene spoke of this point .

It is hard to leaue the custome of sinne . But thy carnall heart saith , that thou canst leaue thy sinne when thou wilst , and repent , and that GOD will accept thee . Art thou so perswaded ? dost thou thinke the custome of sinne is so soone left ? is not Custome another Nature ? Can men that haue been accustomed , leaue to sweare by their Faith and their Troth ( the Iewels that they pawne to Sathan and the World vpon euery triuiall occasion ? ) and canst thou leaue greater and grosser , more pleasing and more profitable sins when thou wilst ? Canst thou not leaue such sinnes , which thou maist as well spare as the dirt from thy nayles ; namely , thy vaine words , thy oathes and blasphemies ? and canst thou leaue these that haue nearer allyance with thee , and stand thee in more stead ? Is an inueterate sore , a long raigning Disease so soone cured ? Is that Diuell that hath taken long possession , so soone cast out ? Can the Aethyopian leaue his blacknesse , and the Leopard his skinne ? then will it be easie for thee to doe well that still accustomest thy selfe to doe euill .

Besides , thou thinkest thou canst repent when thou wilst . Thou maist as well imagine that if thou wert dead thou couldst reuiue and liue againe when thou wilt ( for a wicked man is a dead man liuing in the life naturall , dead in the life spirituall ) thou maist as well thinke to worke a Miracle when thou wilt ; for , it is no greater Miracle to raise a dead body ( as Christ did Lazarus ) then to raise a dead soule : None can repent when hee will . to turne stones into flesh , then a stony heart into a fleshie that can repent . Indeed if Repentance were in thine owne power , there were policie in it to deferre this fight with sinne ( as Fabritius lingred to fight with his enemies ) and still to taste the sweet of sinne : but it is not in thy power to repent , it is the gift of God . Acts 5. ver. 31. from whom this grace and all other come , Iames 1.17 .

I , but thou hast Scripture for thy purpose : so hath the Diuell his Scriptum est : is it not written , saith the ignorant Lay-man , or the carnall Cauiller ( that remembers no other Text but this , which hee wisely vrgeth to his owne destruction ) that , At what time soeuer a sinner repents from the bottome of his heart , the Lord will be mercifull , &c. It is true , that at what time the sinner repents , hee shall be pardoned , as Mary Magdalene , the Publican , and others were : but the Lord saith not , that at what time soeuer a sinner sinnes , hee will giue him Repentance : Aug. Qui dat poenitenti veniam , nescis an dabit ▪ peccanti poenitentiam . Repentance is the gift of Grace , it comes not from Nature : a stone hath as much power to mount vp to the Church Steeple of it selfe , as a wicked man to repent of himselfe . Therefore dally not with sin ; be not deceiued , God is not mocked . If thou couldst leaue the traffique and commerce with sinne when thou wouldest , and repent from thy heart , sinne might with greater shew be retained , and with lesse danger : but since the longer thou continuest in it , the more thy heart is hardened ; since ( as the Prophet speakes of Wine and Women , ) so euery other sinne takes away the heart , Ose 11. and makes it incapable of any Christian dutie ; let it be thy wisedome ( as Daniel councels Nabuchadnezzar ) to breake off thy sinnes betimes ; leaue sinne ere it leaue thee ; beginne at length to liue ere thou dye : for , ( as Similis once said of himselfe ) though thou seest many yeeres , thou liuest but those that are piously and penitently spent .

Now redeeme the time which thou hast misspent : now is thy Haruest lead home : now prouide against the rainy day of thy last day ; now in the calme of life , arme thy selfe against the tempest of death . Oh it will be too late to thinke of leading a good life when life is ended , too late to buy after the Market is done , too late to traffique after the Mart , too late to saile when the Tyde is past , and the Sea is rough : therefore prepare a medicine before the wound , Sero Medicina paratur . Heare not the voyce of the Serpent , Eritis sicut Dij , you shall be like Gods , to puffe you vp with pride ; but feare , and beleeue the voice of God , Moriemini , yee shall dye like men : for this death prepare betimes ; now is the acceptable time ; now is thy time , thy day , thy houre , thy visitation ; now the voyce cals , Christ knockes , the Angell moues the waters , Moses and the Prophets perswade ; the shortnesse of thy life , multitude of thy sinne , difficultie of repenting , thy Houre-glasse running , time spending , thy former fruitlesse liuing , danger of deferring , death approaching , all vrge , moue ; pleade , for a conuerted soule , a holy heart , a renued life , that thou maist dye a blessed death , finde a ioyfull resurrection , and inioy a happy glorification .

Lastly , to conclude this Text , for this time , Doctrine . and so this Worke ( hauing exceeded my purposed and proposed breuitie ) let mee onely offer vnto your considerations this meditation , that there is a direct and a certaine method and rule as of liuing so of dying well , There is a way laid downe in the word , to a blessed death . so plaine , so perspicuous , that some haue writ whole Tractaites of this subiect ; from whose Haruest I will not be ashamed to gleane something ( as Ruth out of the field of Booz ) and insert their eares into this Garland , borrowing some few grounds of him , whom I heard as a Master out of Moses Chaire , liuing * * Mr. Perkins . Mr. Sutton in his Booke Learne to Dye . , and reuerence dying . If any therefore demaund in this great and maine poynt of all poynts , what course hee is to take , that with old Simeon he may die in peace ; for Resolution of this case of Conscience , I say that to dye well , there are two things requisite , A preparation before death , and A right disposition in death . This Preparation is two-folde ; generall and speciall : generall , is that whereby a man prepares himselfe to dye throughout the whole course of his life : to this the Scripture continually exhorts , when it inioynes vs straitly to watch and pray , to awake from sleepe , to prepare to meete the Bridegroome , to be in a readinesse , euery day ( like Souldiers that expect their Generall ) against the second comming of CHRIST to Iudgement : not to haue our hearts oppressed with surfetting and drunkennesse , and the cares of the world , least that day come vpon vs vnprouided , as the theefe vpon the carelesse housholder ; as the snare vpon the Bird , as the Floud vpon the old world , as fire vpon Sodome , as desolation vpon Ierusalem : A thing that stands vs all much vpon , as a dutie not to be omitted . First , Death is certaine , yet vncertaine . because of that vncertaine certaintie that is in death , certaine for the matter , ( as before we haue proued ) vncertaine both in respect of the Time when , which none knowes , whither morning , euening , midnight , or Cocke crow : in Winter , Summer , Spring , or Autumne . Secondly , in respect of Place ; for none knowes where , whether at home or abroad , by Sea or by Land , in his bed , or in the field . Dauid dyed in his bed , Ionathan in the field ; the deceiued Prophet , and Amasa , in the high-way ; Abner at the Court ; Icarus , Helle , Aegaeus , by Sea ( from whom the Aegean , and Icarian Sea , and Hellespont were named : ) three Popes , Iohn the first , Iohn the foureteenth , and Caelestine the fift , dyed in prison : nay , some haue dyed in the very Priuies , as Arius , and * * Lampridrus . Heliogabalus , two Monsters , and there had Saul dyed had not Dauid spared . Therefore Mors omni loco te expectat , Seneca . tu expecta eam , since Death expects thee in euery place , expect thou it . Thirdly , for the Manner , no man knowes how hee shall dye , whether of a naturall or violent death : Iosias was shot by the Archers and dyed , Eglon was thrust in at the fift rib , so was Abner , so was the late French King : some sodainely , as Fabius the Romane , Gandericus the Vandall : some of a lingring disease , some of a burning Feauer , some of a colde Collique , some this way , some that , according to the phrase : Vt moriar scio , nescio vbi , quomodo , quando . I am assur'd to die , yet doe not know The way that leads to death , when , where or how .

Therefore wee are speedily to prepare for this iourney of death , since it must be gone , and wee know not how soone we shall be inforced to trauell : in other matters morrall , the Axiome may beseeme the most politique , Deliberandum est diu , quod perficiendum semel , that wee should determine that deede with deliberation , which wee purpose to put in execution : but in this weightie worke , the lesse wee are in demurring , and the more in action and doing , the better it is : to learne to dye is Ars Artium , an Art of Arts , which all the Schooles of the Gentiles could not teach without Theologie ; great Rabbies in humanitie , are meere Ideots in this heauenly Science . It stands vs in hand then euery day ( as the Pythagoreans in Philosophy ) to be proficients in this Mysterie : for therefore is the last day vnknowne , that wee should prepare our selues euery day : and the rather , because our last day is the inchoation of our perpetuated sorrow or solace : the day of our Marriage with the Lambe , or of our massacring with the roaring Lyon ; Vt in illo die , Mors inueniet , Heb. 9.27 . Dominus iudicabit , as the Tree fals , so it lies , as death at that day shall leaues vs , so shall Iudgement finde vs : The pains of hell are without remission or redemption . Esay 30. many changes and conuersions from euill to good , but at that day there is no change no conuersion , Nulla remissio , nulla redemptio , no remission , no redemption : If Death finde vs barren Trees , so it cuts vs downe , so Hell-fire burnes vs in that Tophet prepared of old . If death ceaze vpon vs impenitent sinners , as it did on Cain and Iudas , so Iudgement findes vs , so Hell holds vs , so the vncleane Spirits torment vs : there wee shall continue more millions of yeeres , then be Atoim or moates in the Sunne , then Bees in Hybla , then there were Locusts in Aegypt ; nay , moe then there be Sands on the Sea-shore , pyles of Grasse on the Ground , or Starres in the Heauens , in such exquisite torments , that Perillus his Bull , Diomedes his wilde Horses , Maxentius his tying the liuing to the dead , till they dye with stincke and Famine ; the French Burning-Chamber , Spanish Inquisition , tearing with Lyons , boyling in Oyle , pinching with burning Pincers , and the like , are pleasing Baths , cooling Harbors , and refreshing recreations in comparison : neuer to be relieued , neuer to be released , not to be ransomed with thousands of Goates and Rammes , with riuers of Oyles , not with all the Masses , Trentals , Dirges , &c. and trumpery of Romish Superstition ; nay , not with all the Prayers of the Saints in earth or heauen : nay , if Noah , Dauid and Daniel should intreate , if the Virgin Mary should mediate , if all the Angels should supplicate , eyther the remission of their sinnes , or intermission of their sorrowes and plagues , it were bootlesse and fruitlesse .

Oh then , how much doth this mature and preparatorie repentance concerne euery soule , that by it the vnion being made betwixt Christ and their soules , their sinnes being washt away in the bloud of the Lambe , the Lord at that day may freely accept them , and seeing no iniquitie in Iacob . Numb . 22. Psal. 32.1 . nor transgression in Israel , may couer their offences , and not impute their sinnes to their deserued condemnation ? In omitting or pretermitting of which dutie , wee may iustly blame and exclaime against wicked and secure worldlings , Repentance is not to be deferd till sicknesse , or death . that neuer thinke of this waightie worke , till by sicknesse they be summoned to their dissolution : then , with the vnrighteous Steward , they beginne to shuffle and bussle a little , to make all straight , in some superficiall and hypocriticall Repentance ; like Ahab . 1 Kings . 21. Which preparation of theirs , for their Passe-ouer out of this world , is at that time very preposterous , because then all the senses and powers of the body are occupyed about the paines and troubles of the disease . Besides , Physitians to be consulted with , Plurimis intensis minor , ad singula sensus . Friends to be conferred with , Houshold affayres to be set in order : a Will to be made ; order taken how debts must be eyther paid or receiued : neighbours comming to visit ; oh how doe they diuide , how distract the sicke party ! Is that a fit time of this preparation ? When so many Irons are in the fire , it is likely this great one will coole : much lesse is it conuenient to deferre it till the houre of death , as is the practise of carnall and carelesse men , imagining that if they haue but time to say , God forgiue me , Lord haue mercy on mee , with the Publican , but especially to runne ouer the Lords Prayer , and the Creede , which they vse in ignorance and superstition , as Popish Charmes , without any faith , feruencie , and feeling ; they holde themselues cocke-sure of saluation , though their preparation be not so good , as the Iewes for their Passeouer , as a Christians is or ought to be , for his ordinary hearing the Word , and receiuing the Sacrament . Doe not these men presumptuously thinke ( like blinde Bayards ) that they haue God , and his Grace , and his Mercie at commaund ; that they can repent when they list : the contrary experience whereof improues their folly , discouers their delusions , and shewes that they build on the sand , and rest on a broken staffe ; The danger of deferring discouered . for , was there not a time when Esau sought the blessing with teares and found it not ? Would not Iudas faine haue repented , as appeares by his hypocriticall confession , Mat. 27.3.4.5 . and yet a Halter was all the comfort he got ? Would not Antiochus Epiphanes had mercy , when notwithstanding his expired life ended in miserie ? Would not the foolish Virgins haue entered the Bridegroomes Chamber , when it was past time , but were excluded ? And doth not the Lord threaten that many shall seeke to enter in at the straite gate but shall not be able ? Why so ? Because they seeke too looke , when the time of grace is past . And indeede it is iust with God to reiect them in aduersitie , that haue reiected him in prosperitie ; not to heare when they call , though they howle on their beds like Wolues , that would not heare when hee called by his Word , and the motions of his Spirit ; to forget them in death , that would not remember him in life ; to harden those that would not be softned .

Consider with thy selfe what reason there is to the contrary : is it reason that God should accept the Winter of thy life , thy barren and frozen soule , when thou hast offered vp the Spring , Summer , and Autumne of thy yeeres to Sathan ? that he should receiue the euening Sacrifice , when Mammon , or Lust , hath had the morning ? that he should be pleased with thy lees and dregs , when thou hast giuen the best wine of thy bloud to the Diuell ? will hee pledge Sathan in such a cup ? will he take the refuse , and off●ls , and leauings of Sinne ? It is possible hee may , I doe not limit the vnbounded Ocean of his mercy , but it is not probable hee will .

Make it thine owne case : wouldest thou entertaine an old decrepit Seruant , that is able to doe thee little or no seruice , and giue him great wages , that hath spent his youth and strength in the seruice of thine enemie ? I trow not . Will any Generall admit of a lame Souldier past seruice , that hath serued all his life against him , in his enemies Campe ? will God admit thee into his seruice , entertaine thee into his Campe , receiue thee into his House , reward thee in his Kingdome , when thou hast spent the prime of thy yeeres in the seruice , nay , in the seruitude and slauery of Sathan ? I say as Augustine said to such a deferrer as thou , Non dico saluabitur , non dico damnabitur , I will not say thou shalt be saued , I dare not determine thou shalt be damned : I leaue thee in the hands of God , that hath thee as the Potter hath the Clay , as the Smith his Iron , as the Carpenter his Wood , as the Creator his Creature , to harden or soften thee ; to make thee a vessell of honour or dishonour ; to glorifie himselfe in his Mercy , in thy conuersion ; or in his Iustice , in thy confusion .

But thy heart tels thee , and Sathan tels thy heart , that thou maist repent at thy last houre . Thou maist indeed if God will , but ( to driue thee from this false holde ) it is not likely thou shalt repent truly and sincerely . It is said , Iudas repented in his death , so the Word is , Mat. 27. verse 3. hee had a Legall sorrow in him , yet hee is called a reprobate for all that : it is too true , that Poenitentia sera raro vera , late Repentance is seldome true Repentance . It is commonly as sicke and weake as is the partie ; it is not voluntarie and free , as that is which brings saluation , 2 Cor. 7.10 . but vsually constrained and extorted , by the feare of hell and other Iudgements of God : for , crosses and afflictions and sicknesse , will cause the grossest Hypocrite that euer was , to stoope and buckle vnder the hand of God ( as did Pharaoh twise ) and to dissemble Faith and Repentance , and euery other Grace of God , as did Ahab ; as though they had Gods graces , as fully as any of Gods Seruants , whereas they are altogether destitute of them , naked and blinde , like the Laodiceans . Reu. 3.18 . And that such repenters commonly counterfeite , it appeares by this demonstration : True Repentance is a turning to God ; so the Word cals it , Ioel 2.12 . an auersion from sinne , which is his Terminus à guo : a conuersion to God , Terminus ad quem ? so most Diuines hold it . Now where is the turning from sinne in such repenters ? They forsake not sinne , but sinne forsakes them : they leaue their euill wayes , because they must leaue the world : they leaue sinne in action , but hugge it still in affection : if they had a new Lease of their liues , they would beginne new sinnes . Nay , Si nunquam morirentum , Gregorie . nunquam peccare desinerent ; If they should neuer dye , they would neuer desist from sinne , as appeares in the practise of these pretended repenters : for , if God doe recouer them from their sicke-beds , and take his hand off them , doe they goe their wayes and sinne no more , Iohn 5.14 ? Nay , doe they not returne to their former bias ; Canis ad vomitum , like Dogges to their vomit againe , and Swine to their wallowing ? insomuch that though the world say they are mended , yet Christians can see no amendement in them , but they keepe their worst wine vnto the last , and their end is worse then their beginning ?

Yet for all this which hath beene said , the Theefe on the Crosse stickes much on the stomackes of many ? Why may not they liue as ill as hee did , and yet deferre their repentance till the last , and be saued as hee was ? I haue vnloosed this knot before . But to giue still further satisfaction .

The theefes repentance vpon the Crosse examined . First , it may be , ( nay , it is likely ) the Theefe was neuer called before that time , so much as outwardly : that , hee neuer heard Christs Sermons before then that hee saw him ; which thou doest , or maist doe , in this light of the Gospell : therefore if hee had dyed impenitently , hee should haue beene more excused then thou .

Secondly , as his example is extraordinarie , so it is particular : now , particulars are not to be vrged for a generall practise .

Thirdly , his example is singular , wee haue no moe late repenters saued but hee . We haue him indeede ( saith Augustine ) that we should not despaire , if wee doe deferre ; and yet wee haue but onely him , him and no moe in the whole Scripture , that we should not presume . You know his other fellow-theefe , that liued as hee did ; dyed not as hee did , but impenitently , scoffingly , and desperately : so haue all other obdurate wicked ones dyed , as we haue proued out of the Word . If then Sathan , and Nature perswade thee still to liue in sinne , thou maist repent at last , with the good Theefe , and so be saued : thinke that it is more probable thou shalt dye impenitently , with the bad Theefe , if thou continue thy courses , and so be damned .

Thou knowest , amongst many Traytors , the King pardons some ; but for one that is pardoned , an hundred are deseruedly executed : were it not folly to attempt treason vpon hope of pardon , because some one is pardoned amongst many ? but it is greater folly to liue impenitently till death , because one Theefe was in that case saued , when as wee haue instanced in Cain , Iudas , Herod , &c. and an hundred moe , that as they liued in iniquitie , dyed in impenitence , and now are damned eternally .

Therefore to conclude , Exhortat . let mee heate thy heart a little , and inflame thy affections to prepare speedily for thy dissolution : to take time before thee , it is bald behinde ; to worke whilst it is day , ere the night of death comes , harden not thy heart any longer , but to day heare his voyce , that cals thee , as it did Samuel and Dauid , to awake and to seeke his face : Cry not with the Crow , Cras , Cras , to morrow , to morrow , but this day with Noahs Doue , come into the Arke : yet Ionas cryes in the streetes , Ionas 3.4 . yet the Angell stayes Sodomes flames , Gen. 19. yet the weather is fayre to build an Arke in , Gen. 7.5 . yet the Prophet cryes . Oh Iudah , how shall I intreate thee ? Hos. 6.4 . yet the Bridegroome tarries and stayes the Virgins leasures , Mat. 25.7 . yet the Apostle beseecheth for Christs sake , that thou wouldest be reconciled , 2 Cor. 5.20 .

Oh therefore prepare oyle betimes , with the wise Virgins , enter whilest the gate is open , seeke the Lord whilest hee may be found , call vpon him whilest hee is nigh , waite for thy Masters comming with the good Seruant , build the Arke ere the Floud come , prepare thy soule ere Death come : this is thy time , thy day , tempus tuum : Death is Gods day , tempus suum , and his time . Now is the time to repaire the Ship of thy soule in the Hauen , but the tempestuous Sea of Death is no fit time : the breach is to be made vp in the time of peace , not in time of warre . Now make peace , in the day of peace , with the God of peace , that with old Simeon thou maist dye and rest in peace , and remaine in glory . Thus much for preparation .

Now the manner of this Preparation consists in some particulars , which wee meane to prosecute .

Meditation of death is a principall part of preparation to die in peace The first whereof is Meditation : Memento mori , must be euery mans Motto : a point that as the Scripture inioynes , so the Saints haue practised , and the Heathens haue approued this principle , that Tota hominis vita , mortis meditatio , the whole life of a man ought to be the meditation of death : the best Schollers that euer were in the Schoole of Christianitie , haue beene taken vp in this thought . Adam was no sooner created , but God his Schoole-master catechizeth him in this point of death : hee cals him Adam , rubra terra , red earth ; hee casts him into a sleepe , the Image ( nay , as the Cynicke cals it ) the Brother of death : hee tels him , if hee sinne , hee shall dye the death . When hee had sinned , he fore-warnes him that hee shall returne to his dust from which hee came : hee makes him garments of Beasts skinnes , that had dyed for sacrifice , to shew him that hee was mortall , like those Beasts whose skinnes hee wore : hee sets him to dig and tyll the Earth , to put him in minde both of the dustie matter whereof hee was made , and into which hee and all his posteritie must be dissolued . Adam , it seemes , tooke out these Lessons , and taught them his Children ; for though hee called his eldest Sonne Possession , yet hee called his Brother Abel , Vanitie , when hee had more experience of the vanities of life , and life it selfe .

In this Meditation the Patriarkes were wonderously taken vp , the very forme and fabricke of their Mansions , not dwelling in seiled houses , as wee doe ( though they were both greater men and of greater meanes ) but in Tents and Tabernacles , such as they vse in the warres , ready vpon all occasions to be remoued ( euen like the Boothes in Sturbbish Faire ) shew , that they did constantly ponder of their owne remouals ; nay , their tongues expressed the abundant thoughts of their hearts in this kinde , Abraham confest himselfe but dust and ashes , Gen. 18.17 . Iacob acknowledgeth his life a Pilgrimage . Ioseph giues order for the buriall of his bones , Gen. 50. The greatest purchases which wee reade the Patriarkes made , or that euer they spoke of , was onely a place to bury their dead in . Moses so thought of his mortalitie , that hee makes a Psalme wherein he both acknowledgeth mans frailtie , and inferres this Petition pathetically , that the Lord would teach him , Psal. 90.12 . and the Israelites , to number their dayes : which Psalme the auncient Fathers vsed in forme of a Prayer . Iob waites till his changing come , Iob 10.14 Dauid makes no other reckoning of himselfe then of a Pilgrime , Psal. 120.3 . and Peter accounts his continuance here , but his abode in a tabernacle ; 2 Pet. 1.3 .

Oh that such thoughts did possesse vs ! they would make vs more familiar with Death , and it more welcome vnto vs ; for , Iaculapraeuisa , minus faeriunt , Darts fore-seene doe the lesse harme . Oh , how many sinnes would they cut off , ( as Hercules did the heads of Hydra , ) which are the onely weakeners of our Faith , wounders of our soules , workers of our woes , and disturbers of our dying peace . Therefore saith the Wise-man , Remember thy end , and thou shalt neuer doe amisse . For , as the Bird directs her selfe by her taile flying , and the ship is directed by her stearne , sayling , to auoid the Rockes : so is a Christian conformed and confirmed in an happy course , preserued from the Soule-splitting Rockes of sinne , by the thought of death .

First , it mortifies from the world : Effects of deaths meditation . hee easily contemnes all , that thinkes hee must dye , ( saith an olde Hermite ) for , what cares a condemned malefactor , that fits himselfe for his euery houres expected execution , for thousands of Gold and Siluer .

Secondly , it curbes the pompe and glory of the world : for what cares old Berzillas for all the pleasures of Dauids Court , when the keepers of his house , his hands , tremble ; Eccl. 12.3.4 his legs , these strong men bowe themselues ; when his eyes , the windowes of his body , waxe darke ; when his eares , the daughters of Musicke , are abated ; when the Grashoppers , or bended shoulders , are a burthen ; and his teeth , the Grinders , cease ? hee thinkes rather of returning to Gilead , and dying in his owne Country , then of Ierusalems Court , 2 Sam. 19.

Thirdly , it curbes pride : Quid superbis puluis & cinis ? saith Bernard ; Oh , how can dust and ashes be proud ? meditatio mortis , &c. Augustine . the meditation of death is the nayle of the flesh , which fixeth all the proud lusts thereof to the wood of the Crosse . What Peacocke can be proud when hee lookes at his blacke feete , the earth from whence he is , and whither hee tends . Therefore euen amongst the Heathens , saith Caelius Rodiginus , when their Emperours were crowned , as a counter-poyson against pride , they were carryed vnto the Sepulchers of dead men , and there it was demanded of them , what one should be made for them . So Climachus reports of that good Basil , that the very day wherein with great ioy and applause he was propounded Doctor and Pastor to the people , as an Antidote against pride , hee made one to tell him thus ; Pater , sepulchrum tuum nondum est perfectum ; Father , thy sepulcher is not yet finished . The like thoughts , amongst others , Augustine vsed , when hee found himselfe tickled with secret pride , with the applauses of the people , for his exquisite Sermons .

Fourthly , it is a meanes of temperancie , and a restrainer of intemperancie , and a curber of Carnalitie and Epicurisme . Hence it was that the auncient Aegyptians , Lib. 3. as Heroditus reports , in their Gemalia and Feasts of great and Noble-men , there was the portraiture of a dead man , in wood , which was round , like a Globe , had to euery guest to behold , with this Motto writ on it , In hanc intuens , pota & oblictate , talis post mortem futurus .

Beholding this vse merry glee , For as this is , so thou shalt bee .

Hence it is that Augustine , as hee would haue a man alwayes to thinke vpon these quatuor nouissima , foure last things , Death , Iudgement , Heauen , Hell ; so chiefely in their Festiuals and meetings , wherein Sathan chiefely beguiles men ; as hee did Adam and Eue by eating . And sure , amongst other things , this made that Ci●icke Philosopher so abstinent , because hee was continually amongst tombes and Sepulchers : but sure the meditation of their Tombes and Sepulchers , De orig. Monich . caused Paulus Symplex , Macariu● Pambo , and other Hermites in Hospinian , to be so abstenuous , euen to a maruell , if not to a miracle . I wish the Tricongij , Biberij , and Heliogabuli , I meane the Epicures and Belly-gods , that eate and drinke till there be as little Grace in their Soules , and Wit in their Pates , as their be Wines in their Pots , that they would drinke out of an earthen vessell , with Agathocles ; or looking vpon a Deaths-head , as is the fashion in some Countryes ; or that a dead mans skull were presented vnto them the first dish at their Table , as it is in the Court of Prester-Iohn : or at least , that if the picture of Death which I haue seene in the bottome of some cups , will not , yet that the sight of the dead creatures before them ▪ might call vnto them as Phillips Boy to Phillip , Memento te esse mortalem , Oh Epicurish Glutton , remember thou art mortall : or that they would ponder the voyce which S. Ierome alwayes imagined , euen when hee was eating and drinking , Arise you dead , and come to Iudgement . Perhaps these thoughts would make them put their kniues to their throates as Salomon speakes , and damme vp the gulph of their inordinate appetites .

Fiftly , this thought would worke in vs contentation in euery estate , as it did in Iob , who in the midst of his afflictions , comforts himselfe with this consideration , Naked came I out of my mothers wombe , and naked shall I returne . The thought of this , that wee shall carrie nought away with vs but a Coffin , or a winding sheete , should keepe vs within compasse of too eager pursuite in purchasing , or impatiencie in parting with this vnrighteous Mammon .

Sixtly , this thought of death is a notable meanes and spurre to further our Repentance : it will cause vs , if any thing , not onely with Ezekias and Achitophel , to set our houses in order , but our hearts to : for , what so hastned the repentance of Niniuie as the beliefe and thought of Ionas his Sermon ; it was time for them to bestirre themselues , when they had but forty dayes to liue . So when Elias tels Ahab that the Dogges shall eate him and Iezabel , hee makes some superficiall shew of repentance . So the third Companie of fiftie , with their Captaine , that came by violence to fetch Elias , when they saw the two other Captaines with their fifties , consumed with fire , they seeme to relent , and deale with the Prophet by intreatie .

If then meditation of death haue such force , both in the godly and wicked , both in Christians and Pagans , to incite to vertue , restraine vice , curbe couetousnesse , cure pride , bridle lust , moderate murmuring , keepe in intemperancie , procure repentance , cause mortification , and doe euery way so correct a vicious life , and so direct a happy death : since of all other Meditations this strengthens the minde , as of all other meates bread strengthens the body : since it is as needfull to a good life as wings for Birds , sailes for Marriners , tailes for Fishes to swimme , wheeles for Coaches to runne , as Climachus makes the comparisons : since you see the holy Patriarkes , Abraham , Iacob , Ioseph , Iob , Moses , Dauid ; nay , I may adde our Sauiour CHRIST ( who was most frequent in discourse with his Disciples of his death , his Passion , his houre , his crucifying ; nay , euen then when hee was transfigured in glory , hauing two dead men with him , Mat. 17. Moses and Elias , and talking of his death when hee came from the Mount , ( as appeares in the Euangelists ) did so oft thinke of death : since the Saints after Christs death , Augustine , Ierome , Basil , Bernard ; the deuout Hermites ; nay , euen Ethnicke Kings and Philosophers , made such good vse of this Meditation ; as we haue proued : then let the thought possesse vs that are now liuing , of our ineuitable dying ▪ that it may worke in vs the same effects that it did in them .

Exhortat . Oh let vs thinke of it in our prosperitie , in our pleasures ; let vs meditate of it in our Orchards , in our Gardens , as did Ioseph of Aramathia ; who ( Iohn 19.41 . ) had his Sepulcher in his Garden , euen the place of his recreations : let vs thinke of it in our beds ( those Embleames of our graues ▪ ) in our Closets , in our Cloisters , in our Walkes and Galleries , that so remembring it in euery place , expecting it at euery houre , it may not come vpon vs vnprouided , as the storme vpon the Marriner , as the enemie vpon the drowsie Centinel , as Dauids Companie vpon the drunken Amalekites , Inuadunt vrbem s●mno vinoque sepultum . as the politique Graecians vpon the secure Troyans . Death is like the Basiliske , it hurts not if it be spyed betimes : if Death spye vs first , it kils vs , as the Basiliske doth the Traueller ; if wee spye it first , wee kill it , as the Traueller doth the Basiliske , as Ambrose makes the Application : and therefore as Aristotle writes of two Fountaines , the one whereof if a man drinke , it makes him laugh so much till he dye ; if of the other , it both hinders laughter , and preuents death : Et risum impedit , & mortem . these two fountaines are the Remembrance and the Obliuion of death : the last is like poysoned water to kill vs , the first like strong distillatorie waters to reuiue vs .

Yet alas , for all this who thinkes of death ? Expostulation . there is such a generall crust of Securitie growne ouer this Land , that it is to be feared wee are exposed to the same dangers that Ierusalem was , the cause of all whose plagues was , shee knew not her visitation , she remembred not her end , Lament. 1.9 . Oh how few number their dayes that they may apply their hearts vnto wisedome ? How few thinke of their ends , till sicknesse end them , till Death say to them as GOD to Ezekias , Thou must dye : and as the Prophet to Ahaziah , Thou shalt not come downe from thy bed to which thou art gone vp ? 2 Kings 1.4 . How few looke into hell ere they leape into it ? How many Arithmeticians are in the world , that number all things but their dayes ; their corne , cattle , sheepe , stocke , money , wares , and the like● that are as wise Serpents in euery thing , excepting in fore-seeing their death ? How many , like carelesse debters , still runne into the debts and arrerages of former sinnes with GOD , their patient Creditor , neuer thinking of the day of account , the strictnesse of the Iudge , the closenesse of the Prison , the Serieant at their backes , Death ready to arrest them ? How many sleepe out their time , like Salomons sluggard ? How many cry , Soule take thine ease , eate , drinke and be merry , singing to the Tabret and the Hharpe , stretching themselues vpon their Iuory Couches , saying ( like these Epicures , which Tertullian blames in his Bookes of the Soule ) Oh Death , what haue we to doe with thee ? trouble not thou vs , and wee shall not trouble thee : yea , though wee haue so many Monitors , euery day , in all the things of Nature : the Sunne setting ouer vs , the graues vnder vs , M●numentum ▪ quasi ●●●ens mentem . though wee see many Tombes euen in our Churches and Monuments ( as the word signifies ) to admonish vs ; Crosses and Sicknesses , Deaths summons , that tell vs Death is approching , vellicat haec aures , atque ait en venio ; yet neuerthelesse , as the sight of one obiect or colour takes away the eye from beholding another : the thought of the world , and the lusts thereof , takes away the thought of death . And as Absolon carryed on his Mule , whilest hee hung by the haire of the head , was thrust through three times by Ioab ; so our soules being carryed here vpon our flesh , ( which Augustine , Hugo , and Luther , call the Asse of the soule ) whilst our thoughts are climing , and fixt vpon the high Tree of Honour , Pleasure , Preferment , Death , like Ioab , comes and kils vs with a triple Dart that wee see not , Time past , present , and to come : neuer thinking of these darts till wee feele them , no more then the fish of the hooke till it hold her ; yea , though wee see daily , wiser , wealthier , holier , healthfuller , and younger then our selues , goe to their graues , yet this thought still raignes vs , that wee shall not dye till wee be old , as Seneca notes , Non patemus ad mortem , &c. yea , Ad Mart. euen such as thinke they shall be happy after death , thinke little of the day of death ; Lib. de gratia no●● Test . Tantum vim habet carnis & animae dulce consortium , saith Augustine , such force hath that sweet consort betwixt the soule and the flesh . But it is more which Tully notes , that there is no man so old , but hee thinkes hee may liue one yeere longer , though hee vse his third foote when one of his other feete is in the graue already : and this makes euen old so encline in their thoughts and desires vnto the Marriage-bed , who in the course of Nature , haue but a few steps into their graues ; yea , to associate themselues with such young yoake-fellowes , that if Sophocles were liuing , hee would blush once againe for shame to see them ; and Cato should haue more matter to laugh at , then to see an Asse eate Thistles : in which we verifie Christs prophesie , that as in the dayes of Noah , wee marry and are marryed , neuer thinking of death till the Floud come . This makes such an invndation of sinne , as delights Sathan , who takes as great delight to steale away our hearts from the thought of Death , as Absolon did to steale away the hearts of the people from his Father Dauid : for , he knowes full well , that if wee should thinke of Death , wee should not practise sinne : hee knowes that as the Serpent , when shee stops the one eare with her taile , the other with the earth , shee will not harken to the voice of the Charmer ; so the Lords Doues , that are as wise as Serpents , laying their eares to the earth , remembring their mortalitie , will not be deluded with the charmes of his temptations : he knowes that his hooke bayted with riches , will not be bit vpon if a man remember himselfe , breuis incertique huius iteniris , of this his short and vncertaine iourney : hee knowes hee will not sinne , that knowes after death hee shall inherit Serpents and Wormes . For which cause when hee would haue vs to sinne , hee hides the griesly head of Death , casting the scumme and mist of some deceiuing pleasure before our eyes , ( as they say Iuglers doe in their trickes , ) shewing vs onely sinnes pleasure , ( as the Panther shewes his pleasing spots to the Beasts ) to deceiue , hiding his head , that hee may deuoure vs .

Therefore to conclude this Part , as our Sauiour Christ said , De paup . amand . Remember Lots Wife : as Nazianzen saith to oppressors , Remember Naboths Vineyard : so I bid those that are terrigenae & Brutigini , the sonnes of the earth , Remember their earth : nay , God wisheth thee to remember thy earth , Oh that they were wise ( saith God , of Israell ) and would remember the latter things , Deut. 32.29 . Oh that wee were wise euen in this particular ! oh how should wee auoid many snares of Sathan , that preuailes ouer vs , euen by our securitie in this kinde ? And therefore Quos viuentes blanditijs decipit , &c. whom hee deceiues by fraud liuing , Greg. in Mor. hee deuoures by force dying . Oh how should wee be prepared for the second comming of CHRIST , if wee had but an eye to the pale Horse and him that sits thereon ! Apoc. 6.8 . Oh that wee had but the wisedome of the Cocke , that eating his meate , hath euer an eye vpwards , to looke at the Eagle or the Hawke ! Oh that wee , as wee looke downewards with the eye of Reason , to the things of this life , would with the eye of Faith looke vp for the comming of Christ , who as hee rose like a Lion , is ascended like an Eagle , and will descend againe to iudge vs : then should wee be fitted , with the good Seruant , come when he will come , to entertaine our Master with ioy , Mat. 24.23 .

But alas , woe be to the secure world , wee neither thinke of Iudgement generall nor speciall , after death or in death : sometimes indeede wee can say , wee are all mortall , but ( ex vsu ●agis quam sensu ) as some pray , it is a word rather of custome then feeling : wee seeme to be a little more moued when wee follow a Funerall , then wee weepe and waile , and cry out , This is the end of all flesh : but as soone as wee are at home , the most we doe is a carnall fruitlesse mourning for the dead ; wee make no spirituall vse of it to dye to any sinne : in which , as some compares vs , wee are like to Swine , who when some one in the Heard is bit with a Dogge , all flocke about and gruntle , but presently it is forgot , they fall againe to wallowing and rooting : or , like little Turkies and Chickens , who if the Kite or Buzzard swap and catch one , all the rest with their dammes , are in an vprore , but instantly they fall againe to feeding : so when Death that deuouring Dog , that rauening Kite , that preyes vpon all flesh , snatcheth away any of our Friends and Neighbours , wee complaine and exclaime of lifes breuitie , the worlds vanitie , wee mourne and pretend mortification ; wee lament and seeme to repent , but within few dayes all is drowned in the Leth of Obliuion : wee forget Death , as Nabuchadnezzar forgot his Dreame ; wee fall againe to our former sinfull securitie , and so wee continue till wee dye , exe●cati , insoporati , impraeparati ; excecated , insoporated , vnprepared . God reforme this , and teach vs , as Dauid prayes , Psal. 38. the number of our dayes , and make vs wise to saluation .

Besides this Meditation , which wee make a part of preparation , to the attaining of this peaceable departure , other duties are to be adioyned : some whereof are to be performed in health , some in sicknesse , some in the immediate summons of Death it selfe : of all which briefely in these subsequent directions .

First , let him that will die in peace , The life of Faith brings peace in Death . liue by Faith , Hab. 2.2 . let him not content himselfe with an Historicall Faith , such as the Diuels haue , Iames 2.14 . no● with a Ciuill Faith , such as morrall men haue , and as the Heathens haue ; nor with an Implicite Generall Faith , See D. Mosse , his Sermon of the Faith of Diuels . which the Papists haue , euen the Coblers Faith , to beleeue as the Romish Church beleeues : for alas , all these kindes of Faith bring no more peace and comfort to the soule , in any extremitie , then cold water to a man that is in a sowne . And therefore many men are deceiued , which thinke they shew themselues exquisite Christians , and haue enough to saluation , if to their Pastor or others , in their sicknesse , they can repeate and render their Faith , according to Gods Word , and the Articles of the Creede ; with a renunciation of all points of Poperie , of Heresies , and Superstitions : for alas , this generall illumination , this knowing Faith , which onely swimmes in the braine , without a particular applying Iustifying Faith , which workes by Loue , and brings forth the fruits of Prayer , Repentance , godly Sorrow for sinne , Zeale , Sanctification , new Obedience , &c. neuer heates the heart , nor comforts the conscience , nor hath the answere of any sound peace from God . Oh therefore labour for a Iustifying sauing Faith , for a speciall and an applying Faith ; such as Paul preacht to the conuert Iaylor , Acts 16.31 . Phillip to the baptized Eunuch , Acts 8.37 . such a Faith as is commended in the auncient Patriarkes and Primitiue Worthies , Hebrewes the eleauenth Chapter ; such as CHRIST commended in the Centurion , Mat. 8.10 . and the Canaanitish woman ; Mat. 15.28 . such as Thomas had after his incredulitie , calling Christ his Lord and his God ; Iohn 20.28 . such as Paul had , when hee profest that he liued euen by Faith in Iesus Christ , Gal. 2.20 . such as Simeon here had . Oh get Christ into thy heart by Faith , as this good old man had him in his Armes and in his heart , and thy death shall be peaceable like his .

Repentance the meanes of peace with God . Secondly , if thou wilst die in peace , repent speedily of thy fore-past and present sinnes : for , sinne hinders all true peace ; There is no peace to the wicked , saith my God , twise for surenesse in expresse words , Esay 48. verse 22. so Chap. 57.21 . Iniquitie makes a diuision and seperation from God , Esay 59.2 . euen in life , much more in death : for then the soules of the wicked goe to Hell , Psal. 9.16 . much more in Iudgement , Mat. 7.23 . Where there is plaine and palpable whoredome discouered there can be no peace betwixt man and wife : all sinne is whoredome , and sinners are called Adulterers and Adultresses , Iames 4. verse 4. they are spiritually and corporally polluted by the Flesh , the World , the Diuell ; for which cause , rebellious Israel and Iudah are compared to Whores and Harlots , Ier. 3. v. 8.9 . &c. Now , if any wicked soule should aske with a desire of resolution , as the two Messengers of Ieboram , and as Iehoram himselfe asked Iehu , Is it peace ? Is it peace ? 2 King 9.18.19 . Is there peace or shall there be peace betwixt God and my soule ? I resolue him roughly from God , as Iehu did Iehoram , verse 22. What peace ? What hast thou to doe with peace , since thou wantest Grace , the inseparable companion of Peace ? 2 Tim. 1.2 . What hast thou to doe with peace , whilst the whoredomes of thy Mother Iezabel , and her witchcrafts are great in number ? whilst the pollutions of that whorish Iezabel , thy vncleane soule , are daily increased ? whilst thy Treasons and Rebellions against thy God ( which , as Samuel tels Saul , are like the sinne of witchcraft , 1 Sam. 15.23 . ) are with an obdurate and obstinate heart continued ? Was there any peace to Absolon , though a Sonne , when hee was a Traytor against his Father ? Can there be any to thee , not a Sonne of God , but a slaue of Sathan , rebelling against the Father of Spirits ? Had Zimri peace ( saith Iezabel to Iehu ) that slew his Master ? 2 Kings 9.31 . Zimri was a Traytor , and slew Elab , as hee was drinking till hee was drunke , in the house of Arza his Steward ( an vsuall end for drunkards ) 1 Kings 16.9.10 . Iezabel argues well ; Can Traitors haue peace ? looke to it Iehu ; thou art a Traytor against Ahab : sure Traytors seldome or neuer dye in peace . Witnesse , Absolon , Sheba , Adoniah , our English Traytors , Romanized Semenaries , treacherous Conspirators , Lopus , Squire , T●●chburne , Babington , Parry , &c. our late Powder-plotting Pioners , the French Rauillack , millions moe , which being like Ioab , men of bloud , haue come to their ends ( as is said of Tyrants ) cum caede & sanguine , with bloud and slaughter . Oh then , how canst thou , a worme of the earth , a wretched man , because a wicked man , liuing in treasonable sinnes , with a heart as hard as the neather-Milstone , rebelling against so great , so glorious , so potent , so powerfull a God , once hope that euer thy gray haires shall come to the graue in peace , or that thy soule after her flitting , shall rest in Abrahams bosome the place of peace . Can a man haue peace in Rome , and be opposed against the Pope , the vsurping Herod ( that supposed earthly God , as his flattering Parasites call him ? ) oh then , canst thou dust and ashes , be opposed on earth against the mightie Iehouah , the God of heauen ?

Christ that opened the eyes of the blinde , open thine eyes to see , and thy heart to beleeue , as hee did Lydia's , Acts 16.14 . and giue thee , at last , a resolution to breake off thy sinnes by repentance , Dan. 4.84 . the enemies of thy peace , least God breake thee like a Potters vessell , and teare thee in pieces , whilst there is none to deliuer thee , Psal. 50.22 . Oh , sue for pardon for thy sinnes , seeke for peace to him which is the Prince of peace , Esay 9.6 . seeke for peace by him and his merits , which was ordained to be thy peace , and to worke thy reconciliation , Col. 1.20 . so thou shalt shut vp the last period of thy life with inward peace , and goe to keepe an eternall Sabbath , with him , that is the God of peace .

Thirdly , that thou maist die peaceably , invre thy selfe to dye daily ; and that after this manner .

First , euery day mortifie some sinne , nip some Serpent in the head ; crucifie euery day some corruption , set vpon thy lesser sinnes , and so get ground of thy greater sinnes : Three wayes how to dye daily . as in particular , leaue thy dangerous and damnable custome of swearing and blaspheming , by these degrees : first , breake off thy Ciuill Oathes , First dye to sinne . as in swearing by thy Faith , Troth , Christendome , &c. Secondly , then set vpon thy Ridiculous and Childish Oathes , as by Fay , How to leaue the damnable custome of Swearing . Fakins ▪ Trokins , Bodikins , Slid , Sounds , Cocke and Pye , with the like ; whereby thou seekest to mocke and deceiue God , who will not be mocked : Gal. 6. Thirdly , then invre thy selfe to leaue thy Superstitious Oathes , as by the Masse , Rood , Crosse , by our Lady , and by Popish Saints : &c. Fourthly , so proceede against thy Heathenish and Idolatrous Oathes , in swearing by the Creatures , ( as Laban and Iezabel by their Idols , Gen. 31 , 53. 1 Kings 19. verse 2. ) as by men , by S. Peter , and by S. Iohn , &c. by the Heauens , the Earth , by Fire , Sunne , the Light , Meate , Drinke , Money , &c. or by the parts of thy body , as Hands , or the like , or by thy Soule ; all condemned , Mat. 5. ver. 34. Iames 5.12 . And so with a courage set vpon thy impious , horrible , fearefull , damnable , blasphemous Oathes , as by the Lord by God ; the eternall God , by Christ , by Iesus , and such like ; or by the parts and adiuncts of Christ , by tearing his Humanitie ( as the Iewes did his body ; by diuiding him ▪ as the Souldiers did his garments , Mat. 27.35 . ) in blasphemie , by his Death , Passion , Life , Soule , Bloud , Flesh , Heart ▪ Wounds , Bones . Sides , Guts , Armes , Foote , Nayles , &c. of all which I tremble and quake to thinke , write , and speak● , though thou makest no more scruple of such Hell-bred Oathes , then of thy ordinary words : so deale with all other sinnes ( of which thy soule is as full as a Serpent is full of venome , and a Toade of poyson ) Crucifie them by degrees , and dye to them daily , else thou dyest for euer if thou dye 〈◊〉 in them .

By this course thou shalt take away the sting of Death , which is Sinne ; for , the strength of Death is Sinne , 1 Cor. 15. euen as the strength of Sampson laid in his hayre , Iudg. 16.17 . which sinne , when it is subdued , Death it selfe is as easily conquered as weakened Sampson was by the Philistines , verse 21. yea , it can doe thee no more harme , then a Dragon , Viper , or angry Waspe which haue lost their stings .

Secondly , dye daily to the world , Secondly , dye to the world . loue it not , nor the things of it , that so thou maist more happily dye out of the world , and more hopefully entertaine thoughts of a better world . And in this case doe as Runners vse who oft runne ouer the Race before they runne for the Wager , that so they may be better invred and acquainted , when they come to try their abilitie : or , as is said of Belney the Martyr , that being to suffer by fire , many dayes before , he would hold his hand a pretty while in the flame , so to prepare himselfe to sustaine the paines of Martyrdome , which he was to vnder-goe .

Thirdly , Beare crosses patiently . Thirdly , dye daily , by invting thy selfe to take Crosses and Afflictions patiently , as sickenesses in body , troubles in minde , losse of goods , of friends , and of good name , &c. which indeede are little deaths , euen pettie deaths , not onely Prologues of death , but Preparatiues to death : for which cause GOD sends them to his children more then to the wicked , euen to weane them from the world , and prepare them for death ( as the Nurse weanes the Childe from the Teate by doing bitter Aloes vpon it ) and sure he that beares Crosses most patiently , is well prepared to dye peaceably , as appeares by S. Paul , 1 Cor. 15.31 . who by making good vse of afflictions , dyed daily : it holding commonly , that Mors post crucem minor est ; Death is lesse dolorous after the crosse .

Fourthly , Prayer oft preuailes for a peaceable departure . Fourthly , pray seriously for a peaceable departure : it is confirmed by examples of all ages , and experience of all Gods Seruants , that hee that prayes well speedes well . Iacob and Abrahams Seruant had Gods blessings vpon their Iourneyes , as an effect of their Prayers , Gen. 24. Gen. 27. Thou shalt finde Gods presence euen in that houre of the last iourneying of thy soule from her earthly Mansion to her heauenly Country , if thou pray for this grace particularly and effectually : therefore as thou oughtest to pray continually for other a a Lu. 18.1 . Eph. 6.18 . things , 18 Things to be prayed for , that death may be prosperous . so euen in health and prosperitie pray frequently and feruently : 1. That God would make this backeward , repugnant , and nilling nature of thine , willing to her dissolution : 2. Prepare thy vnprepared soule : 3. Subdue thy corruptions : 4. Purge out the drosse of thy sinnes : 5. Giue the patience to kisse his correcting Rod , when hee whips by sicknesse or diseases : 6. Succour thee in thy last and greatest conflict : 7. Support thy weaknes : 8. Aide thee against Sathans force and fraud : 9. Strengthen thy Faith : 10. Renew thy decayed graces : 11. Giue thee the power and comfort of his owne Spirit : 12. Not to visit thy sinnes in Iustice but in Mercy : 13. To preserue thy soule from the Hunter , and thy darling from the Lyon : 14. To giue his Angels charge ouer thee in thy extremitie : 15. To keepe thee from 1. Impatiencie , 2. Frenzie , 3. Distraction , 4. Idle fancies , 5. Rauing , 6. Raging , 7. Blaspheming , &c. least thy death be scandalous : 16. To touch thy tongue with a coale from the Altar , that thou maist speake , 1. to Gods glory , 2. and to Edification : 17. To dye the death of the righteous : 18. Lastly , to receiue thy soule into that new Ierusalem which is aboue . Such Prayers we haue vpon record in holy Writ , as of Dauid , Psal. 39. and Moses , Psal. 90. true patternes of our Prayers in this kinde . And sure , who euer approacheth oft to the throne of Grace , and supplicates to a pittifull God , from faith and feeling in these and the like petitions , he shall be sure to finde an answere from God , euen when hee lyes vpon his sicke-bed , as the fruit of his former desires . Besides that his former acquaintance with God , in speaking to him , and talking , as it were , with him oft-times in life , by Prayer , will increase in the sicke Patient , euen a holy boldnesse , in a filiall feare , to come to that God , ( as one friend to another in extremitie ) with whom he hath so oft conuersed and conferred with , by the Word and Prayer , in health and prosperitie .

Fiftly , that thou maist depart in peace , make sure to thy soule the inheritance of life eternall , euen here in this thy life naturall : for as worldlings are something at quiet when they haue made sure such houses , lands , leases , and purchases , as they haue long gaped after ; so , assurance of life eternall is the onely pacification to the spirituall man ; this is the lot , the portion and inheritance that his soule longs after , the estate that hee preferres before all the flesh-pots of Aegypt ▪ or the Iewels of Aegypt . Now for the purchase of a fixed place in the heauenly Canaan , thou must prouide these treasures : 1. sauing Knowledge , 2. Faith , 3. Sanctification ; of more price with God , then Gold , Pearle , and precious Stones , with men . For the first , there is no traffique with God , or purchase from heauen without it , Iohn 17.3 . This is life eternall , to know God , and whom thou hast sent Iesus Christ . For Faith , the Truth affirmes it with asseueration ; Verily verily , hee that heareth my word , and beleeueth in him that sent mee , hath eternall life , Iohn 5.24 . Iohn 3.16 . For Sanctification , whosoeuer submits their hearts and liues to the regiment of the Spirit of Christ , they are the children of God , Rom. 8.14 . Now God hath an heauenly inheritance for all his Children : get therefore these graces , and saluation instantly comes to thy heart , as it did to Zacheus house . Luke 19.

Sixtly , it will make much for thy dying peace , to doe all the good thou canst in life , to all men in generall , to the Church , the Saints , and houshold of Faith in special , by thy 1. Wit , 2. Wealth , 3. Power , 4. Place , 5. Authoritie , 6. Credit with great men , ( as Nehemias and Mardocheus did to the Iewes ) or by any other meanes whatsoeuer . Therefore hath God put it into thy heart to build an Hospitall for the distressed ; to giue some annuall contribution to the poore ; to mend some common wayes for a publike ease ; to erect or repayre some Grammer-Schoole , for the trayning vp of youth ; to found some Fellowships or Schollerships in some Colledge , as a furtherance to learning ; to plant some Library , for a help to good Letters ( like that famoused BODLEY , the Phoenix , in this kinde , of our time ; ) or to erect and maintaine in some barren place , a preaching Ministerie ( the best worke of all , because conuersant about the best obiect , the sauing of soules ; ) or any the like : Oh then strike whilst the Iron is hot ; goe about this worke speedily , euen as speedily as Dauid went about the building of Gods house , who would not haue giuen any rest to the temples of his head , till hee had finished what hee intended , had not God staid his resolution .

And here I cannot but take notice of the preposterous charitie of some , that doe little or no good liuing ( vnlesse to themselues , and those to whom Nature tyes them ) yet after their death they doe some good , by their Deputies , and Assignes , and Executors ( which oft-times ayming at their owne ends , by some quirques and euasions , proue executioners of the desires of the deceased , rather then Executors ) yet suppose the Will be Legally performed , what may be censured of thine intent , that hast beene close-handed in life , and now art seemingly open-hearted at thy death ? First , that thou giuest what thou canst no longer retaine : Secondly , or thou giuest to good vses , what thou hast got by ill meanes : or thirdly , that conscience accusing thee , thou wouldest stop the mouth of it , by this sop , cast to that barking Cerberus within thee , as Iudas did , by casting away his thirtie pieces of siluer , the price of bloud , Mat. 27. Fourthly , or else from some opinion of satisfaction for by-past sinnes , or present merit , with our blinded Papists : but chiefely the censorious Criticall world will iudge , that if thou hadst not parted with the world , thou hadst not departed with thy bewitching wealth : therefore All that thine hand shall finde to doe , doe it with all thy power , Eccles. 9.10 . For there is neyther worke , nor inuention , nor knowledge in the place whither thou goest : to Saelomons counsell I ioyne Pauls ; Doe good to all whilst thou hast time , Gal. 6.10 . Doe what seruice thou canst to Gods Church , to the Common-wealth , to euery particular man , chiefely to the poore members of CHRIST .

Oh what a comfort will it be to thee , if thou hast beene bountifull and beneficiall to the distressed , when thou canst say on thy sicke Couch , with Nehemias in another case ; Lord remember mee concerning this good worke , and concerning that good worke , Nehem. 13.22 . Oh blessed is hee that iudgeth wisely of the poore , the Lord shall deliuer him in the time of trouble : the Lord will strengthen him ●pon his bed of sorrow ; thou hast turned all his bed in his sicknesse , saith the Psalmist , Psal. 41. ver. 1.3 .

A good conscience in life , brings peace in death . Seauenthly , keepe a good conscience with God and man , that it may be a continuated comforter vnto thee , as in life , so in the agonies of death , as it was to Paul in all his pressures , Acts 24.16 . and as it is to the Saints in all their sorrowes a continuall feast , Prou. 15.15 . a perpetuall Christ-tide , a Iubilee in the iawes of death , a peace passing all vnderstanding , Phil. 2. For , as the want of this is the Racke and Gybbet vnto the wicked , the greatest heauinesse and plague , Sirach . 25.15 . as the Wiseman tearmes it ; a plague of plagues , an euill which goes beyond all euill that tongue can speake , as euen a a Seruus in Mustell . Plautus and b b Lib de moribus . Seneca haue thought it : the greatest wound and griefe that can be sustained , as Salomon determines it , Prou. 18.14 . nay , the very flashes and Prologue to hell , as Iudas Latomus and Hoffmeister haue tryed it in their despayring deaths : so the inioying of a good conscience is the greatest ioy ; c c Hugo lib. 2 de anima . cap. 9. Hugo cals it the Temple of Salomon , the Field of Benediction , the Garden of delight , the treasurie of the King ▪ the house of God , the habitation of the holy Ghost ; the Booke sealed , and shut , to be opened in the day of Iudgement ; the very thing ( saith Ambrose d d Lib. 2. de officijs . , ) that makes a blessed life , yea , and ( I may adde withall ) a blessed death : for , to vse the words of e e Bern. in Serm. Bernard , as hee prepares a good dwelling for God , whose Will hath not beene peruerted , nor Reason deceiued , nor Memory defiled , so God prepares a dwelling for him that is pure in heart and soule , Psal. 15.12 . and in whose spirit there is no guile , Psal. 32.2 . Of which blessed mansion they haue some taste euen in death , that keepe a good conscience in life .

Hence is it that the godly take there deaths patiently like sheepe , sing ioyfully like the Swanne , as Martyres haue done at the stake , and as did our good Simeon : when the wicked dye like Swine repiningly , like the Hiaena ragingly .

Naturalists f f Cicero lib. 1. Tuscul . quaest. write , that the warme sweet bloud recoyling to the heart of the Swanne , tickleth her with such a secret delight , that it makes her sing euen in her death . Contrariwise , when the Hiaena is in dying , the blacke and distempered bloud gathers to her heart , which makes her sad and mournefull . This is worth applying : the conscience of holy actions so warmes the hearts of Gods Seruants , with that inward ioy , that they dye singing their Hosanna's , tryumphing and reioycing in spirit : but the consciousnesse of wicked wayes and workes of darknesse , oathes , vncleannesse , profanenes , &c. like streames of blacke bloud recoyles backe vpon , and clogs the hearts of the Sonnes of Belial , which makes them dye as wofully and cursedly , as they haue liued retchlesly and wickedly : oh therefore good Readers , who euer you are , Ministers or Lay-men , keepe a good conscience I intreate you , with God and with man , in all your wayes and walkings , in your courses , callings , functions and tradings ; that in your deaths you may shew your selues the Lords Sheepe , the Lords Swannes , like Simeon ; not the Diuels Swine and Hels Hiaena's .

Now thou art to be directed in some dueties in thy sicknesse , the probable summoner of thy death : for , though God onely know when death is nearest , he hauing as the keyes of the heauens , and the keyes of the heart , so the keyes of the earth , and of the graue , of life and of death , 1 Sam. 2.6 . yet it is probable that life is nearest expiring , when sickenes is approaching ; as the wals are nearest ruine , when the Cannon is laid to batter them . Now these Directions I referre to these three heads . First , respect God ; secondly , thy selfe ; thirdly , others .

In respect of God : first , renue thy former repentance , seeke earnestly to be reconciled to God in CHIRST ; get more assurance of the Mercy , Fauour , and Loue of God towards thee ; gather together all thy spirituall forces ; striue and wrastle couragiously against Diffidence , Distrust , Infidelitie , and Despayre , like an actiue runner , shew some brunts as it were of inward strength , euen when thou seest the Goale , and art nearest the end of thy race . Now , for strengthening thy Faith , and renuing thy Repentance the better , take this course .

First , when Sickenesse or Infirmitie ceazeth on thee , consider that it ariseth not from 1. Chance , 2. Fortune , 3. Rawnesse of Weather , 4. Ill Ayre , 5. Bad Dyet , 6. Catching of cold , or the like ( which are eyther no causes at all , or else onely secondarie ) but by an immediate prouidence .

Secondly , search out the cause for which God afflicts thee , and thou shalt by the light of the word and of thine owne conscience , find , that the cause is thy sin : other causes there may be , as CHRIST shewes in the case of the blinde man , who neyther sinned nor his Parents , Iohn 9.2 . As 1. tryall of Faith ; 2. of Patience , as in Iobs case ; 3. exciting to Prayer and Repentance , as in Ezekias case , Esay 38.1 . 4. to preuent sinne , to which Nature and corruption inclines ; 5. the Humiliation of pride ; 6. manifestation of the workes of God oft cause the Lord to visit euen his owne sonnes with sicknesses and diuers diseases , but in Gods reuealed will , sinne is the ordinary cause , as appeares , Deut. 28.21 . Leut 26. &c. Sixe causes of sickenes besides our sinnes . Sinne caused the Aegyptians Botches , Exod. 9.10 . the Philistines Emerods , 1 Sam. 5.6 . the Widdow of Sarepta's Sonnes sickenesse , 1 King . 17.18 . and therefore when CHRIST cured the bodies of his Patients , hee first remits the sinnes of their soules , & so remoues the cause , Mat. 9.2 . Iohn 5.14 . as in the blinde man , and the sicke of the Palsie .

Fiue duties to be done in sicknes . Thirdly , when thou hast felt thine owne pulse , and laid the finger on the right cause , which is sinne ; then by examination of thine owne hart find out what speciall sin causeth thy present scourge : oh search thy selfe thorowly , Zeph. 2.1 . examine thy soule narrowly , Psal. 4.4 . Play the selfe Constable , make priuie search in euery roome within the house of thy heart , for thy secret sinnes , as for priuie Traytors .

Fourthly , when thou hast found them out confesse them , bring them to the strict barre of Gods Iustice , arraigne them ; nay , be thy selfe a Witnesse against them ; yea , a Iudge to condemne them , as Paul prescribes the Corinthians , in the like case . 1 Cor. 11.30.31 . and as Dauid practised in his owne particular , Psal. 32.5 .

Fiftly , supplicate and intreate the supreame Iudge of Heauen ( that may condemne thee , or repriue thee ) to pittie thee , and pardon thee . Ieremy and Hosee will direct thee how to put vp thy supplications in forma pauperis , as a poore penitent , and what words to vse , that will plead and preuaile for pardon , Lam. 3.40.41 . Hosee 6.1 . Dauid sets thee an holy President , most beseeming thy imitation , who when hee was sicke , at least vpon the occasion of his sickenes , penned speciall Psalmes of repentance ; as namely , Psal. 6. the 22. the 38. the 29. which I prescribe to be rea● of thee , repeated , and applyed with Dauids heart : also , as spirituall Physicke , 1 to purge the ill humours of thine heart ; 2. to quicken thy dulnesse , 3. to excite thy deadnesse ; 4. to inflame thy desires ; 5. to comfort thy conscience ; 6. to strengthen thy faith . 7. to prepare thee to Prayer : What Scriptures are fittest to be read of a sicke man . reade seriously the History of Christs Passion , recorded , Luke 22.23 . Chap. the 29. Psalme , the 42. Psalme , the 51. Psalme , the 1 ▪ 43. Psalme , the 14. Chapter of Iob , the 11. the 14. the 17. Chapter of Saint Iohn Ecclesiastes Chap. 1. Dan Chap. 9. Romanes Chap 8. the 7. Chap. of the Apocalypse , 1 Cor. 15. Chap. these will giue thee some holy heate .

Thus thou hast the true preparatiues in thy sickenesse in respect of God : they are the more worthy remembrance because so few follow them ; for alas , how many that haue liued long in the bosome of the Church , are so farre from renuing their● Faith and Repentance , that when they lye sicke and are drawing to their deaths , they must be catechized ( as Christ did Nicodemus , and Philip the Eunuch ) euen in the maine doctrines of Faith and Repentance ; like as some new conuerted Pagans were in the Primitiue Church . There be few Ministers acquainted with visiting the sicke , but they shall finde that men that haue beene vnder the meanes , twentie , thirtie , or fortie yeeres ; doe , at the end of all , beginne to inquire as the Iewes of Peter , Acts 2. and the Iaylor of Paul , Acts 16. what they should doe to be saued ; not yet knowing the meanes and the way to saluation : which argues the great securitie of our age , and contempt of God : oh take thou heede betimes , vse all good meanes before-hand , that thou maist be able in sickenesse , to put in practise these spirituall exercises of Repentance and Inuocation .

The second branch of the sicke mans preparation concernes himselfe ; and that eyther his soule or his body : for the soule .

D. Maxeys Sermon on the Agonie of Christ . Laboraui in gemitu meo● First , the sicke partie must arme himselfe against the feare of death , and feeling of sicknesse . Death is very fearefull to all men , euen to the godly , as one obserues well in Dauid for all , who though hee were neyther daunted with Sauls malice , nor the Philistines hatred , nor Absolons Treason , nor Achitophels treachery , nor in grapling with a Lyon , nor in fighting with a Beare , nor incountring Goliah , yet when Death beganne to close with him , and lay holde on him , then hee cryes out ; Oh I am troubled aboue measure . Oh spare mee a little , Psal. 6.3 . & 39.13 . Therefore , thus incourage thy present feeling , and greater feare .

First , that sicknesse , and so death , is the rod of a Father , not the whip of a Iudge , the correction , not destruction of a Sonne , Heb. 12.6 .

Secondly , since it is the Lord , say with Eli , Let him doe what seemes good , 1 Sam. 3.18 . His will be done on mee , in mee , and by mee : on me , in suffering ; in me , by his grace working ; by me , in obeying .

Thirdly , Christ thy high Priest and Intercessor is euen touched with a fellow-feeling of all thine infirmities , Heb. 4.15 .

Fourthly , against deaths feare , Short furnitures against the feeling of sickenesse and feare of death . 1. consider the estate of thy life , which life is but a vanishing Vapour , Iames 4.14 . a Weather-cocke which turnes at euery blast , a Waue which surgeth at euery storme , a Reede blowne with euery winde , a Warfare as doubtfull as dangerous , feare not the vanishing of a Vapour , the turning of a Weather-cocke . 2. Consider thy body as a body of sinne , Rom. 7.24 the soules prison , the mindes iayle , the spirits cage : no Bocardo dungeon , sincke , puddle , pit , is so noysome to the body , as it selfe is to the heauenly inspired soule . Now since death is the leauing of this body of sinne , as Augustine cals it b b Super Iohan. : it is not to be eschewed , but imbraced , saith Chrisostome c c Super Mat. 11. . Other incouragements I leaue to their due places .

4. Reasons why the sicke man should set his soule in order . The second dutie which concernes the soule , is this ; thou must set in order thy soule , reconciling and recommending vnto God this desolate darling of thine , after the manner afore-said : for , as the sickenesse of the body oft comes from the sinne of the soule ; so , the curing of the one , oft procures the health of the other : but if thy sicknesse be to death , by this course : 1. thou shalt dye more quietly , 2. more comfortably , 3. giue good example to thy visitors , 4. leaue a comfort to thy suruiuing Friends .

Now , for the performance of these things the better , others ought to assist thee , as others brought the sicke of the Palsie to CHRIST , Marke 2. Iames tels thee that the Elders of the Church must be sent for , Iam. 5.14 . which Elders were not onely Apostles , but auncient men endued with the spirit of Prayer , and gift of Miracles ; a gift which not onely many Parents had , but euen Christian Souldiers , saith Tertullian , de corona militis , c. 11. In these times S. Iames his rule still holds : though then those gifts cease , yet make thou choyse of such Christians , as haue the spirit of Admonition , Exhortation , Prayer , &c. for to their prayers for thee a blessing is promised , Iames 5.15 . their prayers , if they be feruent , may preuaile for the restoring of thy spirituall life , or corporall health , as the prayers of d d 1 King . 17 17 Elias , e e 2 Kin. 4.31 Elizeus , f f Act. 20.10 . Paul , and our g g Ioh. 11.14 Sauiour Christ , preuailed for whom they prayed ; but chiefely , send for thy Minister , or some faithfull Preacher : for , hee will play the part of a spirituall Physitian ; 1. hee can vnrip thy vlcers , 10. Reasons why the sicke must send for his Minister . search thy sores better then thou thy selfe ; 2. set before thee thy sinnes ; 3. cast thee downe by the Law ; 4. raise thee vp by the Gospell ; 5. comfort , 6. direct , 7. instruct thee ; 8. speake a word to thee in due season from God ; 9. be thy mouth to speake , from thee , and for thee , to God ; 10. pronounce thy pardon on earth , which shall be ratified in heauen , vpon tryall of thy Repentance , Iohn 20.23 . The practise of the world and worldlings is condemnable in this case : for alas , instead of sending for knowing and zealous men , which could comfort them with such consolations wherewith they themselues haue beene comforted , 2 Cor. 1.4 . and in some measure restore them , Gal. 6.1 . they send for their carnall friends , entertaine and welcome profane men that come to visit them ; from whom they receiue as much comfort as Iudas did of the Scribes and Pharisies , when hee was in despayre , Mat. 27.3.4 . First , eyther they say nothing to them ( like Iobs friends , that were silent seauen dayes , Iob 2.13 . ) and in silence looke vpon them ( like a Deere at gaze . The small comfort that a sicke man gets from carnall visitors . ) Secondly , or else they speake to little or no purpose ; saying to the sicke partie , they are sorry to see him in such a case , they would haue him take ( that which themselues want ) a good heart , and be of good courage and comfort , but wherein and by what meanes , they cannot tell . Others more vainely and profanely , that they doubt not but hee shall doe well enough , and recouer , and that they shall be merry and drinke and carouse together , as they haue done before , &c. and they will pray for them if they will , when alas , all their prayers are nothing else , but the Apostles Creede , or the tenne Commandements , and the Lords Prayer vttered without Faith , Feeling , and Vnderstanding ; and this is the common comfort that sicke men get of their neighbours and friends , when they come to visite them : alas , we may say ( as Iob of his friends ) miserable comforters be they all .

Secondly , herein many men are also culpable , 1. that they eyther send not for a Minister at all ; 2. or else for such a one as is as good as none , a cloud without raine , a dry pit without water ; such a one as wants the tongue of the learned , to speake to him , or the heart of the humble , to pray for him , vnlesse in saying ( as they say ) some set prayers ; which good Sir Iohn is as farre from truely praying , as the sicke Patient is from profiting by them . Or thirdly , if they send for a Minister it is preposterously , when it is too late , in some maine exigent , when they see no way but one ; The Minister is to be sent for before the Physitian . Oh then send for a Preacher , send for a Minister , as Pharaoh in his deepe distresses , knowing no meanes of euasion , sends for Moses , and sends for Aaron , Exod. 9.27 . whom in his welfare hee both despised and despited . If Iannes and Iambres , Astronomers and Astrologers , could haue helpt Pharaoh , Moses and Aaron should neuer haue beene sought to , nor God by their meanes . If Physitians and Galens Art , Natures Simples ( nay , with some , if Sorcerers , and white Witches and Sathans power ) or the vertues of the waters , or ought else , could comfort their soules or cure their bodies , the Preacher should be vnsought to , or vnsent for of many , that in their health haue hated him and his doctrine , as much as Ahab hated Michay and his Ministery , 1 Kings 22.8 . Vbi definit Theologus , ibi incipit Medic●● . Oh what an vnequall course is this , that although till help be had for the soule , and sinne , which is the roote of sickenesse , be cured , Phisicke to the body seldome auailes ? ( for which cause the Physitian should beginne where the Diuine ends ; ) yet vsually the Diuine beginnes when the Physitian makes an end ; nay , oft when life is making an end : the Physitians are sent for in the beginning of sicknesse , wee in the end of life , when a man is halfe dead ; yea , when he lyes drawing on , and gasping for breath , as though we were able then to worke Miracles , and recouer him .

If I knew not these things by experience , ●f I had not beene present with some , of whose sickenesse I neuer heard , till I came to the closing vp of their dying eyes ; if I had not spent much spirits with some that were no more intelligent what I prayed , or what I said , then stockes and stones , who for a good space before , in their sicknesse , had strength of Memorie and naturall powers , I should not now so occasionedly haue giuen thee a caueat to preuent the like preposterous course , when God casts thee on thy sicke-bed .

Now followes such duties as concerne the body of the sicke man : they are two ; 1. vsing , 2. right vsing the meanes . The meanes is , good and wholesome Physicke , which we must esteeme as an ordinance of God for our recouery in this case . For how euer many ( chiefely the vulgar and common people ) despise Physicke as a thing needlesse and vnprofitable , hauing from blindnesse and ignorance a preiudicate opinion of it , yet the Scriptures approue it , Mat. 9.13 . the Saints of God haue practised it . Ezekias by the Prophets prescription , applyed to his boyle , a lumpe of dry Figges , 2 Kings 10.7 . which Figges , Galen lib. 1. de arte curat . c. 6. euen Galen prescribes as an ordinary medicine to soften and ripen tumours in the flesh : therefore the cure was not altogether miraculous , ( as some thinke ) but in part naturall . Besides , The lawfull vse of Physicke plainely proued . did not the Samaritane , Luke 10.34 . poure into the wounds of him that trauelled from Ierusalem to Iericho , Wine and Oyle ; which Valesius makes a right Physicall practise ; Wine seruing to clense the wound and ease the paine within ; Oyle to supple the flesh , and asswage the paine without : to which kinde of curing it seemes Esay hath relation , Esay 1.6 . Besides , as the phrase is , as there is no sore but there is a salue for it , so God hath giuen vnto some men , Art and Skill , how to apply the medicinable vertues that are in Beasts , Birds , Fishes , Hearbes , Plants and Fruits , &c. to the cure of man : which who so neglects , neglects the meanes , and so directly tempts God ; in which respect his death can neyther be so comfortable , nor conscionable , as if hee had submitted himselfe to this ordinance of God . Therefore since thou maist vse Physicke lawfully and commendably , let it be thy care in the second place , to make choise of such a Physitian , as is skilfull and conscionable .

I know there are some of great h h Forrest de vr●● . Iudicijs lib. 3. Lang. lib. 2 Epist. ●1. iudgement , that doe accept against the skill of those Physitians that administer to their Patients vpon the bare inspect of their Vrine , without further knowledge of their estates ; affirming this iudging by the vrine to be very deceitfull , since the water of him that hath the Plurisie , or the Inflamations of the Lungs , or the Squinancie , as also of him that hath a quartan , or any intermitting Feauer ( chiefely if they haue kept a good dyet from the beginning ) lookes , for substance and colour , as the water of a whole man . Others take also exception against those which will administer no Physicke , nor vse Phlebotomie , without the direction of iudiciall Astrologie , a supposed Art , in which there is much superstition , little certainetie i i See Heidon against Iud. Astro . So Haiword his preseruatiue against the poyson of supposed prophesies . , whereas it is thought that it is a farre better course to consider the matter of the disease , with the disposition and ripening of it , as also the courses , and Symptomes , and Crisis of it , then to minister Purgations , and let bloud , no otherwaies then they are counselled by the constitutions of the Starres . But I meddle not with their Mysteries ; I see but with others eies in this case ; I know the Cobler is not to goe beyond his last , onely make thou choyse of a meete Physitian for thy health , as thou art carefull of a good Lawyer for thine estate , and of a good Diuine for thy soule . Meddle not with Emperickes , Quacksaluers , Women-Physitians , and the like , who oft doe more harme then good .

Now , in the third place , What to doe in taking Physicke . vse this meanes of Physicke conscionably : 1. Let it be sanctified vnto thee ( as thy meate and thy drinke ) by the Word of God and Prayer , 1 Tim. 4.3 . Commend it to Gods blessing for restoring of thy health , if it be the will of God . 5. Rules obseruable in the vse of physick . 2. Humble thy soule , that God may heale thy body . 3. Perswade thy selfe that it can neyther preuent olde age nor death , but still prepare thy selfe for thy departure . 4. Relie not onely vpon the meanes , but waite Gods leasure in blessing the meanes . 5. If thou recouer , be thankefull to God : a dutie much neglected ( as it was of Ezekias , as also of the nine clensed Lepers in the Gospell ) so of many in our daies , for which the Lord is angry euen as hee was with them , 2 Chron. 32.24 ▪ 25. Luke 17.17 . wherein they are more vnthankefull vnto God then the Ephesians were to Esculaepius , that writ in Tables all the cures done by Physicke , and hung it vp in Diana's Temple , where Hipocrates found it .

Thus thou hast the dutie to be performed in sickenesse both in respect of thy soule and body , for the furtherance of thy peaceable departure .

I should now conclude , but that the cursed custome of the world cals mee in conscience to condemne the practise of those , that contrary to these prescriptions , from the Word , in their sicknesse , seeke for help from Sathan , ( as Ahazia that sent to Baalzebub the God of Ekron ) and that eyther directly , or secondarily , when they runne to Coniurers , Southsayers , Charmers , Inchanters , Witches , Wizards , Wise-men , and Wise-women , ( as the vnwise deluded Country-people call them ) who are in farre more respect with the common people ( and some great ones too ) and more sought after , then eyther God is sought to by prayer , or the Physitians for Physicke : for , if any of these simple soules be in any extremitie , by sicknesse or diseases , or their Wiues , Children , &c. euen as they doe also ( like beasts ) for their beasts and Cattell : such a Wise-man , such a Wise-woman , such an old Hag , such a white Witch , such a shee-Diuell must be sent to . Earnest inuectiues against such as in extremities seek to Witches and Charmers , with disswasiues from such Idolatry . Alas , what is this , but to runne from the God of Israel to the God of Ekron , from Samuel in Ramoth , to the Witch at Endor , from the Riuers of Samaria to the Waters of Damascus , from the liuing to the dead , from God to the Diuell ? What is this but to fall downe and worship the Diuell , to sacrifice to him with the poore Virginians , and the Heathenish Sauages ? Oh Atheisticall Sots , is there not a God in Israel ?

Therefore take thou heede of this cursed course , and Satanicall practise in thy sicknesse : for alas , to runne a whoring after such , is not the way to cure thee , but to kill thee ; for this haynous sinne vsually prouokes the Lord to plague the practisers of it , euen with death it selfe , as the Lord himselfe threatens , that hee will purposely set his face against those that worke with Spirits , &c. yea , and that he will cut them off to from amongst his people , Leuit. 20.6 . So the Lord verified this threat in Ahazia : for , because hee did seeke to Baalzebub , and not to the God of Israell , in his sicknesse , God sends Elias directly to tell him , that for that cause , hee should not come downe from his bed , but should dye the death , as indeede hee did , 1 Kings 1.6 . So Saul was slaine notwithstanding that he went to the Witch at Endor , 1 Sam. 31.

Oh that our common people would reade and remember this , Against seeking to Witches & Charmers , in sicknes . that in stead of getting helpe by such Satanicall meanes as thy vse , they prouoke the Lord ( as Paul tels the Corinthians in another case , of receiuing the Sacrament vnworthily , 1 Cor. 11.29.30 . ) to plague them eyther with further diseases , or else with death it selfe ; as hee did Saul and Ahazia .

Secondly , suppose thou shouldest get help , it is by the Diuels meanes , and who would goe to such a filthy Physitian ?

Thirdly , if by this meanes thou be relieued , thy soule is a thousand times more preiudiced ; the cure of thy body is the curse of thy soule ; thou procures the health of the one by the sicknesse of the other ; so thy salue is worse then thy sore : therefore when Sathan and his Instruments can helpe thy health , so much as Superstition and Idolatrie in seeking to them , hinders thy saluation , then I shall say to thee ( as Elizeus to Naaman ( Goe in peace , euen to the house of Rimmon .

Others there be that vse other meanes , which haue no warrant : of which kinde are those that vse any manner of Charmes or Spels , or that hang about their neckes Characters and Figures , eyther in Paper , Wood , or Waxe , &c. which are all vaine and superstitious , because neyther by creation , nor by any ordinance in Gods word they haue any power to cure diseases : for , words doe onely signifie , Figures can but onely represent .

Indeede I confesse , there are some things that haue some vertue in them , being hung about the necke , as white k k Galen . lib. 6. & 10 de simpl . Medic. Peonie in this kinde , is good against the Falling-sickenesse ; and Wolfes-dung , tyed to the body , is good against the Collicke ; so there are many the like , which haue not their operation by Inchantment , but from an inward vertue : but all Amulets and Ligatures , &c. which worke not by some virtuall contract , must needes haue their power from the Diuell .

The last dutie which must be done in sicknesse , is relatiue , concerning others : of which briefely , euen as wee haue spoke of those that concerne God and our selues . Others I call eyther our Enemies or our Friends : those without vs , or our owne Families .

First , to thy enemie thou must be reconciled ; forgiue him , and desire to be forgiuen of him : thou art now about not to offer a Lambe or a Bullocke , as in the Leuiticall law , but thy selfe , thy body , thy soule a sacrifice to GOD , Rom. 12.1 . Oh then first be reconciled to thy God ere thou offer thy gift , Mat. 5.23 . Now , if the party whom thou hast iniured , eyther be absent , or present and will not relent ; yet thou in seeking peace hast discharged thy conscience , and God will accept thy will for the deede .

Secondly , if thou hast wronged any man by any manner of Iniustice whatsoeuer , secretly or openly , thou must make restitution , euill gotten goods must be restored , be they gotten by Vsury , Oppression , Extortion , keeping the pawne , the pledge , or by any sinister meanes whatsoeuer : the LORD strictly inioynes it , Leuit. 6. vers. 1.2.3.4 . Zacheus practised it , Luke 14. The Law of Nations and of Nature approues it , and the very Law that is writ within vs doth presse and vrge it .

The practise of the world is against both these rules : for alas , are there not many whose malice is ( like coales of Iuniper ) vnquenchable ? The throwing of dust amongst buzzing Bees , makes them quiet ; but the summons to their dust , causeth not some to leaue their waspishnesse : they carry wrath boyling within their breasts , as in a Furnace , euen to Tophet , the fire and Furnace of Hell ; neuer purposing to forget nor forgiue ; nay , wishing that their very spirits could torture and torment their enemies after their dissolution . And for restitution , how few be there that once dreame of it , Reconciliation with enemies , & restitution in wrongs , in sicknesse to be practised . much lesse determine it ? in which case they come farre short of Iudas , who at his desperate death would restore those thirtie pieces which hee got in life with the price of bloud , Mat. 27.4.5 . In which those men doe not onely prejudice their owne soules , but their Children also and posteritie , euen in earthly things , in leauing to them riches wrongfully got , which bring deseruedly the curse of God vpon all the rest of that estate which they bequeath vnto them ; according to the phrase : De male quaesitis vix gaudet tertius haeres . Goods euill got , who ere enioy them , Helpe not the third heyres , but annoy them . like that coale of fire which the rauenous Eagle carryed to her nest , which set all the rest of the nest on fire .

Thirdly , thou must haue a speciall care to prouide for the peace , welfare , and prosperitie of those that are committed to thy charge , that it may goe well with them after thy death .

The Magistrate , after the example of Moses , Deut. 31.1 . Iosh 25. 1 King . 2. Ioshua , and Dauid , must prouide for the godly and peaceable estate of that Towne , Citie , or Common-wealth , ouer which hee is set , Magistrates , Ministers and Masters must prouide for the good of their charges , euen after their death . that pure Religion may be maintained , outward Peace established , ciuill Iustice executed , &c.

The Minister , as much as he can , when he is in dying , must cast to prouide for the continuance of the good estate of that Flocke , ouer which the holy Ghost hath made him Ouer-seer . Thus our Sauiour himselfe , the chiefe Shepheard , had a care of his Flocke , ere hee left them ; hee moderates the mourning of the Daughters of Ierusalem ; giues Commission to his Disciples to teach all Nations , Mat. 28.19 . comforts them with the promised Comforter , Iohn 16.7 . Thus Peter endeuoured , that those to whom hee writ and preached , should haue remembrance of what hee taught them , euen after his departure , 1 Peter 1.15 . If Peters pretended Successors stood not so much on their personall succession , as they should in the right of succession , labouring to imitate the doctrine of Peter , of the Prophets , and Apostles ; nay , if this care of doctrinall succession were in the Ministers of the reformed Religion , wee should not haue here so much blindnesse and ignorance , where once was light ; there so many Schismes , Errours and Heresies , where once was an vnitie in veritie , else-where so many Wolues come into the roomes of faithfull Pastors , Acts. 20 ver. 29.

Thirdly , if thou beest a Master of a Familie , thou must set thine house in order , as the Prophet from God commands Ezekias , Esa. 38.1 . Now for as much as all Scripture is from God , 2 Tim. 3.16 . 2 Pet. 1.20 . and all examples are for our learning , Rom. 15.4 . what was said to Ezekias , is said to euery man , Set thine house in ordrr . For , Order ( saith Nazianzen l l De moderatione in disputat . seruanda . ) is the mother and preseruer of all things . Now for the procuring this order in thy Familie , doe two things : 1. concernes the temporall : 2. the spirituall estate of thy Familie .

For the first , make thy Will and Testament , thou shouldest make it in thy health , as Abraham did m m Gen. 17. , who in his health makes a Will and giues Legacies : but chiefely in thy sickenesse , as did Isaack n n Gen 27. ; and Iacob in that propheticall Testament of his , Gen. 49. So some thus set downe Christs Will on the Crosse o o Luke 23.46.52 . Ioh. 19.27 . Luke 23.43.34 . : he giues his Soule to his Father , his louing Mother , to his beloued Disciple Iohn , his body to Ioseph of Aramathia , to the penitent Theefe Paradise , to the Iewes his heartiest desires , when hee prayes for them , &c. Now , 5 Reasons why a sick man must make his Will. it is not a matter of indifferencie , but a thing that conscience bindes thee to , euen to make a Will , and to distribute thine inheritance , as Siracides counsels , Syr. 33.22 . for thus discharging a good conscience , thou maist more freely depart in peace , as a man takes his iourney more freely when hee hath set his house in order .

Secondly , Rom. 16.18 so thou cuttest off many contentions , and stayest many suites in Law .

Thirdly , thou takest away scandall and offence , and so preuentest a woe threatned , Mat. 18.7 .

Fourthly , thou shalt be thought a wise man , and not dye like a Nabal and a foole , in setting all at sixe and seauen , and so shalt leaue behinde thee a good name , as a precious Oyntment , Eccles. 7.3 .

Fiftly , thou shalt in this imitate God , who is the God of order and not of confusion .

Now in the manner of making thy Will , let the Rules be , 1. the Law of GOD , 2. of Nature , 3. of that Nation whereof thou art a member , 4. of common equitie . If thy will be against any of these rules , it is culpable . First , then it is Gods will to preferre thine owne bloud , in disposing of thy estate , before others ; as GOD tels Abraham , that Eliazer , a stranger , shall not be his heyre , but his owne Sonne , 4. Maine rules in making all Wils . Gen. 15.4 . The like , God commaunds the Israelites , that if any man dye , his Sonne shall be his heyre ; if hee haue no Sonne , his Daughter ; if no Daughter , his Brethren ; so descending still to the next of kinne , Numb. 27.8.17 . It is a fault then for any man to alienate his goods or lands wholy from his bloud and posteritie , the light of Grace and of Nature to , condemnes it ; euen the very Schooles of p p Lib. 2. de rep. polit. Plato and q q Lib. 2. c. 8 Aristotle .

Secondly , those are culpable , that giue all to the eldest , and little or nothing to the rest ; or all to Sonnes , nothing to Daughters : for , though it be equall that the eldest haue more then the rest : First , because he is the eldest , the Reuben , and first strength of the Father . Secondly , because Stockes and Families are preserued in their persons . Thirdly , that they may doe speciall seruices to the Common-wealth : yet it is exceeding vnequall to giue so much to the eldest , as though he should be my young Master , and a Gentleman , and the younger borne to beare the wallet ; as though he onely were a Son , and the rest Illegitimate . Fourthly , in the Lawes of equitie , remember him with something , or her , in thy Will , that haue beene trusty and faithfull Seruants to thee : gratifie in thy death , their loues , labours , and strength spent for thee : deale not with them ( as the Spaniell with the water ) shake them not off when thou hast no more vse of them . Secondly , allot some Legacies to thy friends , as memorials of thy lasting loue . Thirdly , as thou art able remember the Chruch of God , and those that are in it , poore Ministers , or poore Members . Fourthly , such Societies in the Common-wealth as thou hast liued in .

Now , concerning the spirituall estate of thy Family , teach , instruct , exhort , admonish , and pray for euery particular person in thy Familie . In this , reade , and imitate the example of Dauid , 1 Kings 2. the whole Chapter . Exhort thy Wife to be the Spouse of CHRIST ; thy Children , Gods Children ; thy Friends , Gods Friends ; thy Seruants , Gods Seruants : so shall God , and Gods Spirit , giue that testimonie of thee , that hee did of Abraham , Gen. 18.19 . euen for instructing thy Familie after thee . The practise of these Precepts concernes thy peace , both in sicknesse and in death .

Lastly , when thou feelest Death approaching , comming neare to the Agonie and pangs of it ; then , with the Marriners , stearne aright , to get into the Hauen : there is the greatest danger , and if recouered the greatest ioy .

Now labour , as thou hast liued , so to dye by Faith . Now apply the Promise to thy Soule ; trust in it , let it quicken thee , as it did Dauid , Psal. 119.49 . Comfort thy selfe ( as that persecuted Patriarke did , A christian carriage prescribed euen in the houre of death . when Death was before him ) euen in the Lord thy God , 1 Sam. 30.6 . Now let God be the strength of thy heart , euen when thy flesh fayles , and thy heart also , Psal. 73.26 . Now with the Israelites , looke to him with the eye of Faith , of whom the brazen Serpent was a figure , euen when the Serpent Death imbraceth thee to sting thee , Iohn 3.14 . Now call to minde all the former mercies of thy God , to thy soule , and suck spirituall sweetnesse from them . Now , with Moses , cry vnto God , euen when thou seest the dead Sea , ( as hee the red Sea ) before thee , Exod. 14. Now pray with all thy powers and spirits ; loue the Lord with all thy heart and affections ; reioyce that thou art going to meete thy Bridegroome : now mourne and weepe more then euer , that thou hast offended so good , so gracious , and so louing a GOD : Now , with Ezekias , remember thy former sinnes , in the bitternesse of thy soule , turne thy selfe to the wall and weepe in the secret silence of thy Soule , Esay 38.3 . that so thou washing thy soule with penitent teares , thy CHRIST may , at that instant , wash away the pollutions of it with his bloud : that so it may be presented spotlesse before the Lords Tribunall , whither it is approaching : that so ( as it is said of the Doue and the Eagle , that when they haue plunged their wings 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 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 b Stantem lego , flentem non leg● . Ambr. in orat . ●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 c Heb. 11.9 10. Cha. 13.14 , Isaack d d Gen 47.9 . , Iacob e 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 f Iohn 11.11 . Lazarus , ) thy Friend , thy Damzell , thy Daughter , be it hee or shee , is not dead but sleepeth ; and ( as g 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 did the soule of Lazarus , Luke 16.22 . of Stephen , Acts 7.69 . of the penitent Theefe , Luke 23.43 . yea , of CHRIST himselfe , verse 46. where it remaines in ioy , Mat. 25. v. 21. & 23. so the body shall be re-vnited to it againe , participating with it in glory h h 1 Cor. 2.9 . vnspeakeable and i i Mat. 25.46 . Iohn 3.16.36 . 1 Thes. 4.17 2 Tim. 2.10 2 Cor. 4.17 . euerlasting . Therefore mourne not excessiuely for him , like the Gentiles , the Epicures , and Sadduces that haue no hope of the Resurrection .

12 Though hee cannot come to thee , as the dead Diues desired , Luk 16.24 . yet ere long thou shalt goe to him , as Dauid said of his deceased k k 2 Sam. 12 23 Childe ; yea , thou shalt in all probabilitie , know him againe , in thy Glorification , as Adam knew Eue in the Creation l l Gen. 2.23 , and as Peter knew Moses and Elias m m Mat. 17.4 . in Christs Transfiguration . Therefore haue patience for his absence , till you meete againe to your more mutuall comfort , as n n

Gen. 46.29.30 .

Mors non interitus sed introitus , non obitus sed abitus .

Iacob met with Ioseph in a better place .

13 His better part is yet liuing , his soule is immortall , Iohn 11.25.26 . onely the Cage of the body is broken , and the soule , like a Bird , hath taken wings , and is at rest .

14 His estate is now bettered , and farre more blessed then it was : of a Bond-man being made a Free-man . Freed by Death :

First , from Sinne , Rom. 6.7 . to which here hee was solde o o Rom. 7.14 , as Ioseph p p Gen. 37.28 . was solde to the Ishmaelites .

Secondly , hee is freed from the miseries of this life , the punishments of Sinne q q Rom. 6 23 , as from a prison , by this Goale-deliuery Death : his paines r r Gen. 3.16.17.18.19 . in this life s s Lu. 16.25 , concluding in the pleasures of the next .

Thirdly , hee is free from the Gunne-shot of the world , and from those euils which are fore-told in the last times , Mat. 24. Luke 21.25.26 . 1 Tim. 4.1.2 . 2 Tim. 3.1 . ad 9. Chap. 4. ver. 3.4 . 2 Pet. 2.1.2.3 .

Fourthly , from the vanitie vnder which all the Creatures groane . Rom. 8.20.21.22 .

Fiftly , besides , hee is with Tryumph and honour recalled from exile and banishment , as was once Themistocles amongst the Athenians , Iudg. 1.7.8.9 . and Iphtah amongst the Israelites , to receiue dignities in his owne Country , from whence his soule came . Now , are any Parents sorie , when their Children , of Bond-men , are infranchized ; of Prentises , are made Free-men ? Is any man grieued that his distressed and disgraced friend is recalled home from Banishment , and that by the King himselfe ? Now , this is thy case , if thou take paines to apply it .

15 In thy exceeding sorrow thou laments what could not be preuented : for hee was one of the Sonnes of Adam t t Gen. 3.19 . Heb. 9. vlt. , therefore borne to dye u u Pro. 26.6 . Quod generatur corrumpitur . Quod oritur moritur . Serius aut citius metam properamus ad vnam . ; hee could not escape the stroke , as the Swallow by flying . For , the God of Nature now confirmes the Principles of Nature ; that whatsoeuer hath motion by generation , must haue a cessation from motion by corruption .

16 Thy case is not alone , but thou hast millions and thousands , both in the Christian and Heathenish world , sayling , at this instant , all along with thee in the Sea of sorrow , driuen with the windes of their owne sighes and sobs , for the like , or greater crosses then thine , bewayling publike and priuate calamities . Solamen miseris socios habuisse doloris . Therefore if companions in griefe ( as the phrase is ) mitigate griefe , then let societie asswage thy Sorrow .

17 Thy impatient sorrow , 1. hurts thy selfe , 2. preiudiceth thy health , 3. consumes thy moysture , 4. occasionedly shortens thy life , 5. Discontents thy friends , 6. 1 Cor. 7.16 . displeaseth thy God : therefore eyther moderate it , or leaue it off : or , ( which is best of all ) turne the streame of it , from a naturall to a spirituall , from a carnall to a Christian sorrow for thy speciall sinnes , which is that godly sorrow x x Ioel 2.12 13. v. 17. commanded of God , y y 1 Sam 7.6 Esay 38.3 . Mark 9 24 Mat. 26.75 Luke 7. practised by the Saints , z z 2 Cor. 7.10.11 . causing repentance vnto saluation , neuer to be repented of .

Thy extreame sorrow for the dead is as fruitlesse as faithlesse , as vnprofitable to the dead , or to the liuing , to others and thy selfe , as vnpleasant : therefore let Dauids considerations when his Childe was dead , be thy directions , 2 Sam. 12.22.23 .

The Lord is still liuing , who is thy Head , thy Husband , thy Father , thy Mother , thy brother , thy sister , all in all vnto thee , if thou hearest him , belieuest in him , and obeyest a a Luke 8.21 him : therefore , as Dauid in another extreamitie , comfort thy selfe in the Lord b b 1 Sam. 30 6. thy God : happy is hee that is ready to leaue all for Christs sake c c Mat. 10 37.38.39 . ; that can say with one of the Auncients , d d Deus meus & omnia . My God and all things : my God , my Guide , my Rocke , my Defence , my Saluation e e Psal. 18.1 . , therefore that loue which thou diddest beare to them that are gone , sequestrate it from the dead , and reflexe it vpon God : there is danger in our earthly loue , whether naturall to our Childe , coniugall to our marriage Mate , or morrall to our Friend : in which wee may soone offend , in the defect of too little , or in excesse of too much . For which cause , God being a f f Exod. 20. Iealous God , and not enduring that our hearts g g Pro. 4.23 should be set on any thing in louing it , too much , ouer , or aboue , or besides , or equall with himselfe , oft depriues vs of our loued Idols . Therefore hee hath crost the loues of his dearest Saints in this kinde : of two Wiues Iacobs Rachell dyes , which hee loued aboue Leah h h Gen. 29.30 . Ch. 35. v. 18 ; of twelue Sonnes , Iacobs Ioseph is solde , his dearling , more then the rest i i Gen. 37.4 v. 23.24 . Ch. 39. ; of many Children , Dauids Absolon and Adoniah k k 1 Kin. 1.6 , whom hee most pampered , soonest perish ; of all Dauids Friends hee soonest sorrowes for his best Friend , his halfe-soule Ionathan . Thus perhaps it is with thee : thine owne l l 2 Sam. 12.3 . Sheepe from thine owne bosome , thy Turtle-doue , thy louing Hinde , thy Wife , the fayrest male-Lambe in thy Folds , thy Heyre and eldest Sonne , thy strength , thy Reuben , or thy Friend , thy second selfe , is taken from thee ; perhaps thy heart was more vpon them then vpon God , therefore God hath taken away the occasion of thy Idolatry .

Then there is danger in earthly loue , but there is no danger in louing , ouer-louing , our louing God . The speech was as seasoned , as the heart was sanctified , which I once heard of a young Gentlewoman ; Lord , thou hast depriued mee ( quoth shee ) of my deare Husband , of mine onely Sonne , whom I loued too dearely . I see now thou wouldest haue my whole loue thy selfe : Lord , take it all , thou shalt haue it , thou art worthy of it , it is too little for thee .

20 Lastly , thinke with thy selfe , that if those whom thou bewaylest were sensible and capable of thy immoderatenes in this kinde ( as they are not ) they would say vnto thee , as God said to m m Ier. 31.16 . Rachell , and Christ to n n Luke 8.59 Iairus , and to the o o Luke 7.13 . Widdow of Nain , lamenting their Children , Weepe not : nay , as hee said to the bewaylers of his Passion , p p Luke 23.28 . Weepe not for mee , but weepe for your selues : I am well , your case is worse ; I haue conquered , you are still fighting ; I am in the Hauen , you are fluctuate on the Sea : and therefore as it would be a meanes to restraine the Papists Idolatrie in praying to Saints and Angels , if they had but eyes to see how they inforce vpon them this Idolatrous worship , which themselues haue q q Acts 14. v. 12.13.14.15 . Apoc. 19.10 Reu. 14.7 . Acts 10.25.26 . prohibited , and directed vnto God : so leaue thy sorrowing , till thou consider how little notice they take of it , how little they desire it , or delight in it , for whom thou sorrowest : being to no more purpose , then to pray to the dead , or for the dead , which is grosse Superstition . This made euen Ennius the Heathen Poet , forbid that any should weepe for him after his death ; which , Solon and others ambitiously haue desired .

Other Motiues might be vrged , to moue thee to moderation in this point ; yet I would not so reforme this abuse in the excesse , as though I condemned the meane in mourning : this were to runne from one extreame to another : let this therefore conclusiuely determine for thy iudgement , and direct thy practise , that it is lawfull to deplore the departure of the dead ; as the r r Gen. 50. v. 3. v. 10. Aegyptians lamented Iacob seauentie dayes , and his Children seauen dayes ; as s s Gen. 23.2 . Abraham mourned for Sarah , the t t Deut. 34 8 Israelites for Moses , for u u Numb. 20.29 . Aaron , for x x 2 Chron. 35.24 . Iosias , for y y 1 Sam. 25 1. Samuel , z z 2 Sam. 18.33 . Dauid , for Absolon , for a a 2 Sam. 1.11.12 . Ionathan , for Abner , the faithfull for Steuen , the women for Dorcas , &c. yea , the very cruell Scythians , Hircamans , Sabeans , the sauage Indians , Lothopagians , &c. howsoeuer they be not so curious in burying their dead as we : some casting them on dunghils , some vnto Dogges , some into the Sea , some into the fire , &c. yet they shew some motion and mourning for them . Then , if Iewes and Pagans mourne ; why not Christians ? And indeede as it is a curse to the wicked , as it was to Ieconiah , that none shall say , alas for them , when they are dead , Ier. 22.18 . so the godly ought to be lamented : First , because they did much good in their places , Acts 9.39 . Secondly , because the world was bettered and blessed by them , Prou. 11.11 . Thirdly , wee may feare some Iudgements after their departure , Esay 58.2 . Fourthly , because the wicked will be more ready to sinne , and there are fewer left to pray for the wicked , and to stand in the gap , as did Abraham , Moses and Phinees . Fiftly , because they were worthy lights and ornaments in the Church or common-wealth where they liued , Lam. 4.20 . as was Iosias , for which cause we may euen weare mourning apparrell to expresse our sorrow . So the wicked to , may be bewailed ; because , for ought wee know , they are gone downe into the bottomlesse pit of perdition , the place for wicked men , Psal. 9.17 . the place whither b b Numb. 16 33. Corah and Dathan , and c c Acts 1.25 Iudas , and d d 2 Sam. 18 33. Absolon went vnto , for ought that is to the contrary : yet wee must mourne in that meane : First , that wee discouer not our owne selfe-loue , because we haue lost some good by them : Secondly , nor hypocrisie , in seeming to mourne : Thirdly , nor distrust , as though there were no resurrection : 1 Thes. 4. Fourthly , nor excesse , knowing that they are but gone a iourney , and wee shall quickely ouer-take them : not for euer sent away from vs , but for a time sent before vs .

Comforts against the Crosse of sickenesse and diseases , howeuer intollerable and incurable .

BEcause Sickenesse and Diseases , which distresse and distemper euery part and power of the whole man , are very burthensome to the flesh : as , besides their present paines , being the Heraulds and fore-runners of Death , tending to the dissolution of Nature , let these Considerations be so many Cordials and spirituall lenitiues , to mitigate and asswage the extremities or permanencie of thy dolours in eyther kinde : For , misery commeth not out of the dust , neyther doth affliction spring from the Earth . Iob 5.6 .

1 Consider that this visitation is the message of the Almightie God : it comes not by chance or Fortune , colds , surfettings , sweatings , &c. are but the meanes , Gods hand throwes this stone at thee , for it was hee that smit a a Exod. 7. Exod. 8. Pharaoh , and the Aegyptians , and the b b 1 Sam 5.9 Philistines , &c. and cast c c Esay 38. Ezekias vpon his sicke couch . Therefore storme not , murmure not , hee hath sent it , and who hath resisted his will ? Rom. 9.19 .

2 Consider the nature of this God , Eph. 2.4 . Exod. 34.6 Ioel 2.13 . Ionas 4.2 . Heb. 12.7 . 1 Cor. 10. vnder whose hand thou groanest ; that hee is rich in mercy , of tender compassion , abundant in goodnesse and truth , and loueth thee in his CHRIST , correcting thee of loue as a Father , not punishing thee as a Iudge : for though these sufferings be plagues to the wicked , as were the plagues of Aegypt , of Sodome , and of Moab , yet to thee and all the Elect in Christ , they are but fatherly chastisements .

3 Consider Gods gracious ends and purposes in these thy visitations .

First , to draw thee to the sight and sense of thy d d Ioh. 5.14 . sinnes , the cause of this effect ; that so repenting of them , thy soules sicknesse may be cured .

Secondly , thou art iudged in this kinde , and chastened of the Lord , that thou shouldest not be condemned with the world , 1 Cor. 11.32 .

Thirdly , to breake and pull downe the pride of thy heart , a sinne which the Lord abhorres and detests , both in the wicked , as hee did in Herod , Acts 12. and in his owne children , as in Ezekias , 2 Chron. 32.25 . for which cause he brings downe thy heart through this heauinesse , because thou hast rebelled against the word of the Lord , Psal. 107. v. 11.12 .

Fourthly , to trie thy Faith and Patience , whether thou wilt kisse his rod , and cleaue to him in aduersitie as thou promisest in prosperitie : for , God delights to try his like gold in the fire ; as a Master tryes the fidelitie of his Seruant , and a Father the obedience of his Childe : and therefore according to the sinceritie and measure of our graces in this life ( as wee see in Gods proceedings with Abraham , Iob , Dauid , yea CHRIST himselfe ) shall our tryals and our afflictions be , both inward and outward .

Fiftly , to shake off thy carnall securitie : for prosperitie makes thee forget God , as did the Israelites , Manasses , e e Psal. 30.6 . Dauid , &c. but this visitation driues thee home by weeping-Crosse to thy Father , as it did them and the prodigall Childe , Luke 15.

4 Remember that thou worthily deseruest this Crosse of sickenesse , as a punishment for thy sinnes , the sinnes of thy youth and of thy age , omissiue and commissiue : sinne being the cause and originall of all diseases , Agues , Feauers , Consumptions , Plague-sores , Leprosies , and the like , Leuit. 26. v. 14.15.16 . Iohn 5.14 . Therefore as God from time to time hath visited the sinnes of others , both of the righteous and the reprobates , so hee hath found out thee : hee that punished the Israelites with diuers and sundry plagues , for f f Numb. 16 49 rebelling against Moses and Aaron , and for g g Numb. 24 3.12 . murmuring against God , hee that plagued h h Exod. ch 8 Ch. 9. Ch. 10 Ch. 12 & 14 Pharaoh with Frogs , Lice , Bloud , Death of the first borne , and Drownings , for contempt of God , hardnesse of heart , and oppression of his people . Hee that smit the i i 1 Sam. 5.9 . Philistines with Emerods in their secret parts , for their abuse of the Arke : King k k 2 Chron. 26.19 . Vzziah with Leprosie , for abusing the Priests Office : Gehezi , for his l l 2 Kin. 5.27 Couetousnesse : the m m 1 Sam. 6 19. Bethshamites with death , for prying into the Arke : the n n 1 Cor. 11.36 . Corinthians with sickenesse and death , for profaning the Lords Supper : o o 2 Chr. 16.10.11.12 . Asa with diseases in his feete , for imprisoning the Prophet : p p Sueton. Domitian , q q Spart . lib. 2. c. 1● . Hadrian , r r Euseb. lib. 7. cap. 3. Valerian , Dioclesian , Maximinus , Iulian , Aurelian , Arnolphus , Antiochus , Herod , and others , with incurable diseases and death it selfe , s s Ruffinus , Niceph. &c. for their pride , blasphemie , persecutions of his Children , and the like sins : Cerinthus , Arrius , and others within the Church , with sodaine Iudgements for their blasphemous Heresies ; nay , euen his owne people with the plague of three-score and ten thousand men , for the mistrust of Dauid his Seruant t t 2 Sam. 24. , that God which neuer suffered sinne to goe vnpunished in Iustice , if it were not pardoned in Mercy : he that sees no iniquitie in Iacob u u Numb. 23 21. , nor no sinne in Israell , in couering the transgressions of his Children x x Ps. 32.1.2 , and remitting the eternall punishment to the penitent in respect of their soules : yet there are causes sufficient for him , some secret , some reuealed : 1. Both in respect of God : 2. of his Church : 3. of the wicked : and 4. of thy selfe ; that he should exercise thee with temporall afflictions here , as he did Dauid y y 2 Sam. 12.10.11 . , as with sickenesse , diseases , &c. Therefore , as the Israelites found out Achan the Theefe z z Iosh. 7.24 , the cause of their plague ; the Marriners , Ionas a a Ion. 1.15 . , the cause of their storme , whom they punished condignely : so , finde thou out by a diligent search , thy Achan , thy Ionas , thy speciall sinne , which occasions this blast and storme of sickenesse : put Achan to death , crucifie that sinne , cast Ionas into the Sea , drowne it , or wash it in a floud of teares , as did Peter b b Zeph. 2 1. , and Ezekias c c Mat. 26. , and CHRIST will wash thy wounds with his bloud , he will recouer thy soule and restore thy sicke body , if it be good for thee , or renue thy state in a heauenly mansion prouided for thee d d Esay 38.3 . Depend vpon God for the issue , haue recourse vnto him by Faith , in the first place : looke vpon the brazen Serpent as soone as euer thou art wounded e e Iohn 14.2.3 . , and thou shalt be healed and helped ; eyther thou shalt be deliuered from this crosse , as was Ezekias f f Mum. 21. Iohn 3.14.15 . ; or haue patience to indure it , as had Iob ; or a happy issue in it , g g Esa. 38.21 22. as had Dauid : but runne not in the first place , to the Physitian , with Asa , 1 Chron. 16.12 . nor to Charmers , Witches , and Coniurers , as did Ahazia , to Baalzebub the God of Ekron 2 Kings 1.3 . as Saul to the Witch of Endor , least thou perish as hee did , least thou pay the Diuell thy soule , as our ignorant superstitious common people doe , for curing thy body , the wages that hee requires , least thy medicine be worse then thy disease ; but Returne vnto the Lord , hee hath spoyled thee , and hee will heale thee , hee hath wounded thee , and he will binde thee vp . Hos. 6.1 .

5 God inflicts lesse vpon thee then thy sinnes deserue , though thy paine be great : for as wee are all by nature sinfull , Psal. 51.4 . Corrupt and abhominable , and gone out of the way , Psal. 14.3 . Psal. 53. all offending in many things , Iames 2.3 . so he might condignely pay thee the wages of thy sinnes , death , damnation , Hell fire , Rom. 6.23 . Rom. 21.8 . for indeede it is the mercy of God , that wee are not vtterly consumed , because his compassions faile not , Lament . 3.22.23 . Hee hath not dealt with thee after thy sinnes , nor rewarded thee after thine iniquitie , Psal. 103.10

6 God afflicts thee not so much as hee might and could : for , as thou hast sinned in euery part , in thy tongue , in thy head , thy eyes , thy feete , Rom. 3.13.14.15 . as euery member hath beene made a weapon of vnrighteousnes to fight against God , Rom. 6.13 . so hee could racke and rent , torture and torment thee in euery member euen as hee will deale with the reprobates in hell . Doth thy head ake with the Shunamites childe ? 2 Kin. 4. ver. 18. hee could make thy heart ake to ; he could scorch thy tongue like the rich Gluttons , Luk● 16.24 . burne thee within thy bowels , as hee did Antiochus , &c. Is one member distressed ? hee could smite thee with boyles from the crowne of the head to the sole of thy foote , as hee did Iob , Iob 2.7 . Therefore it is kindnesse to punish one part , when all haue offended .

7 The Saints and Seruants of God haue indured greater extremities , then as yet thou wast euer invred vnto : thou hast heard as of the patience so of the paines of Iob , thou hast not felt a Flea's biting in respect of him , and yet there was peace to him at the last , Iob 42. ver. 17. Looke vpon the Patients of Christ , that heauenly Physitian , in the Gospell , one good woman troubled with an issue of bloud twelue yeeres long , Luk. 8.43.44 . which had spent all shee had vpon the Physitians , yet at last cured . An other woman vexed with a spirit of infirmitie , Luke 13.11.12.13 . eight and fiftie yeeres , that was bowed together , and could not lift vp her selfe in any wise , yet loosed by CHRIST from her disease . Iohn 5.5.6.7.8 . A man that was diseased eight and thirtie yeeres , lying at the poole of Bethesda , yet at the voyce of Christ rose vp , tooke vp his bed , and walked .

How long , thinke you , was Lazarus pined with hunger , wanting crummes ; payned with vlcers , wanting comforts ; reiected of men ; his best Physicke the Dogs tongues , ere hee were carryed by the Angels into Heauen , Luke 16. I might instance in the Creeple that was lame from his mothers wombe , that sate at the gate of Salomons Temple , called Beautifull : Acts 3.2 . v. 6. and in that other impotent Creeple at Lystra , which were both of them healed and helped : the one by Peter and Iohn ; Acts 14. v. 8. the other by Paul and Barnabas , Acts 14.8.9.10 . In Aeneas that kept his couch eight yeeres , sicke of the Palsie , yet in the name of Christ made whole , Iohn 9. v. 6.7 . Acts 9.33.34 . In him that was blinde from his birth , Iohn 9.2 . In those two blinde men that cryed after Christ , Mat. 9.27 . All which by faith , receiued their sight from him that is the light of the world . So , in those whose Sonnes and Daughters were dispossessed of those tormenting Spirits , Mat. 9. v. 29. wherewith from their Cradles , they were possessed , Marke 9.21 . verse 25. Luke 9.42 . Mat. 15.22 . with all the rest of the halt , blinde , dumbe , maymed , &c. that were cast downe at IESVS his feete , and healed , Mat. 15.30.31 . If I should set before you , in order , Dauids suffrings in this kinde , you would wonder ; who though hee were a King , a Priest , and a Prophet , a man after Gods owne heart , yet indured dira & dura , hard and harsh pressures : GOD so tempered his cup , that hee occasionedly cryes out , that by reason of his outward and inward sorrowes , there was no health in his flesh , no rest in his bones , his wounds stincking through corruptnesse , his loynes filled with sore diseases , no sound part in his body , his flesh trembling within him , and the terrours of death comming about him , his heart panting , his eyes dimmed , his strength failing ; euery way so perplexed , that his extremities cause him not onely to cry and call , and complaine and groane , but euen to roare and bellow out , ( like an Oxe pricked , ) in the bitternesse of his soule , Psal. 55.4.5 . Psal. 38.2.3.4.5.6.7.8 . &c. yet for all that so freed , so comforted after , that his heart was filled with ioy , and his mouth with laughter ; that hee broke forth into prayses vnto his God , with ioyfull songs for his deliuerance . Apply this Mithridate of these examples to thine owne ruptures . Did not the LORD loue those whom he so visited as well as hee loueth thee ? Did hee release those , and can hee not release and relieue thee ? Is the Lords hand shortened , that hee cannot helpe ? or his eare heauy , that hee will not heare ? Esay 59.1 . &c.

8 Thy dolours are nothing if they be compared with the sufferings and Passion of Christ the Messias , Psal. 22. Esay 53. neyther in their vehemencie or continuation ; all his whole life , from his Cradle in Bethlem , to his Crosse in Golgotha , being a dying life , or a liuing death ; exposed to the malice , madnesse , opprobries , and calumnies of his enemies , Herod , and Herodians , Scribes , Pharisies , Sadduces , Iewes , Iudas ; to 1. Pouertie , Hunger , 2. Thirst , Wearinesse , &c. which miserable life was concluded with such a death , so ignominious , for the shame of it , Phil. 2.8 . so dolorous , 1. both in respect of paines of body , by the Nayles and Thornes , in the sinewie parts of the body : 2. and of griefes of minde , for the ingratitude of the Iewes , the treason of Iudas , the faintnesse of his Disciples : 3. and of the tortures of soule , in the apprehension of the wrath of his Father , that in his entrance into it , hee sweat water and bloud in the Garden ; in the vndergoing of it , hee cryed , My God , my God , why hast thou forsaken mee ! All concurring together , make such a confluence of sorrowes , that thy greatest paines are but pleasures and refreshings : nay , the sufferings of all the Martyres ; 1. Steuen , Iohn Baptist , 2. Iames , 3. Peter , Paul , Lawrence , &c. and the rest , doe not poize and paralell it in the least particulars . Now , canst thou grudge against thy God , for afflicting thee deseruedly , that art nocent , being his Sonne by Adoption , when hee imposed so much vpon his owne Sonne by Nature , being innocent , onely made sinne for thee , Rom. 4. vers. 25.

9 By these sufferings thou art made conformable to the Image of Christ , Rom. 8.29 . who by many tribulations entred into glory , Luke 24.26 . Non debent sub spinoso capite membra esse mollia . It is vnseemely for the members to goe one way when the head goes another ; if thou beest a part of Christs body , then a head of thornes must haue pricked members .

10 There is no greife so great , but the Lord can , and will in his due time , ease and relieue thee , as hee hath promised , Psal. 50. vers. 15. yea , from thy most grieuous diseases , Exod. 15.20 . Psal. 34.18 . For , when did any of the Lords Children cry vnto him , but hee heard and holpe them , Psal. 107.13.14 . God is able to helpe , he will helpe , he knowes how to deliuer his out of euery tentation , and will deliuer them , Esay 5.2 . Esay 59.1 . 2 Pet. 2.9 .

11 Christ thy high Priest is touched with a fellow-feeling of thine infirmities , hauing had experience of them , in thy owne nature . Heb. 4.15.16 .

12 This sickenesse of thine is the Herauld and Summoner of thy death , the warning-peece of thy departing : it it needfull that this earthly house of thine , thy terrestriall Tabernacle be pulled downe piece-meale , by sickenesse , that thou maist be cloathed with a better house from heauen . 2 Cor. 5.1 .

13 This thy sicknesse is an excellent Tutor to catechize and instruct thee in the Schoole of Christianitie , it reades ( as it were ) a Diuinitie Lecture vnto thee in Christs owne Colledge , 1. of the * * Gen 3.18.19 . fall of Adam ; 2. the miseries of man in life ; 3. his mortalitie in death ; 4. the desert of sinne ; 5. thine owne wretchednesse and vnworthinesse ; 6. thy corruptions originall ; 7. thy transgressions actuall ; 8. the vilenesse of man ; 9. the Equitie , Iustice , Maiestie , Mercy , Goodnesse , and Greatnesse of Almightie GOD : besides , it fits and prepares thee for a better life .

14 Remember how many grosse and raigning sinnes this thy sickenesse hath cured , or , at least , curbed in thee , besides those which it hath restrained ? Quod medicina corpori , hoc morbus animae . how hath it quenched in thee the fire of Lust ? how hath it pulled downe the head of Pride ? how hath it brideled thy Anger ? how restrayned thy Malice ? how dammed vp the streame of inordinate passions ? of head-strong , lustfull , luxurious , couetous , and carnall affections ? For , to whom sickenesse is sanctified , it is Physicall to the soule , as medicines are to the body ; thy soule is sicke of the Lethargie of sinne , scorcht with Lust , inflamed with the burning Feauer of Concupiscence , distempered with the cold palsie of Couetousnesse , coldnesse of Zeale , tympanie of Pride , swelling of Aemulation , with a number of such like infirmities . Now , as Physicke is vngratefull to the Patient , yet wholesome ; so is sickenesse to thy body : but take it patiently , because God thy Physitian prescribes it for goods ends .

15 As this thy sickenesse cures many sins , so causarily and occasionedly , it preuents many , to which thy nature is inclined . How many doe liue , and lye , and snort in sinne , soyling their soules with all manner of pollutions , that it were better for them to be sicke in their beds ? How many profane a a Heb. 12. Esaw's , b b Luke 15. prodigall young men , loose Libertines , like c c Ier. 5.8 . Horses , are neighing after their neighbours Wiues ? like d d Prou. 7.7 . Salomons Foole , are watching the twilight to sleepe in the house of the strange woman ; following e e Verse 22. her ( like an Oxe to the slaughter , ) to the very Chamber of Death ? How f f Verse 27. many are drinking daily in Ale-houses , Hell-houses , or Tauernes ; in their Germaine healths , following the sinnes of g g Ezek. 16. Sodome , Idlenesse , and fulnesse of bread , and fulnesse of drinke to , like Epicures and Belly-gods , till they breake out into all excesse of Riot , Blasphemies , Oathes , Beastialities , Swaggerings , Swearings , Raylings , Reuilings , h h Pro. 23.29 Fightings , and Bloud-sheds ; whose states were better to haue sober soules in sicke bodies , then to haue defiled and damned soules in such pampered bodies , i i Esay 5.11 that are strong to drinke Wine , and to poure in new Wine , till they be inflamed ? How many are scraping , and scrawling , and scratching for this earth , in which they wroote and digge , like Moales and Swine , till they open a pit , from which they leape into Hell , selling their soules for the Mammon of iniquitie like k k Mat. 26.15 . Iudas and Demas ; whose bodies , if they were more sickely , perhaps their soules would be more healthy and holy , and their estate more happy ? How many Country-men ride and runne , like mad men , vp and downe to the Citie , and in the Citie , for the tearme of life , from the Innes of Court to Westminster , not sparing the very Sabbath , to effect their couetous or malicious plots against their neighbours , who were safer at home , sicke in their beds , then here to imploy their strong bodyes and politique pates in the Diuels Office , to be accusers and tormenters of their Brethren ?

The Whore that hunts for the precious soule of a man ; the Theefe , that waytes like a Lyon in his Denne , to catch his prey ; the Vsurer , that bites to the bones , and deuoures the flesh ; the l l Pro. 21.17 Gamester , that holds a false Plough ; the Player and the Pander , and all the rest of Sathans Factors , that exchange his sinnes for soules , liuing in vnlawfull callings , vpon the sinnes of the people ; how much better had it beene for them that their Mothers wombes had beene their perpetuall beds and graues , or that they were all their life time imprisoned in their priuate Chambers , tyed to their couches with the cords of sickenesse , then to runne head-long in such courses to hell , strong and liuely , where they shall be chained and pained eternally in the bottomlesse pit .

Besides , how many abuse their outward members and senses in the seruice of sinne and Sathan , whose case would be easier in iudgement , if they had neuer had them , or by diseases were depriued of them ? The vnchaste Eye that lusts after a woman , the window that lets lusts into the soule , were it not better pluckt out ? Oh that Sampson , Sichem , Potiphars wife , and Dauid , had beene blinde then when they beheld those beauties that were there banes ! Those whose feete are ready to shed bloud , swift to euill ( as Hazael ) speedy to runne to sinne ; how good were it for them to be lame ? those that haue hands to perpetrate mischiefe , were better their hands were withered like Ieroboams . Oh what a blessing were it to be dumbe , to those whose tongues being set on fire on hell , are a world of wickednesse , polluting eyther the Name , the Word , and Workes of GOD , by oathes and blasphemies , so obliging their guilty soules to condemnation and swift vengeance : 2. or the good name of their neighbours , by slanders and calumnies : 3. or their chastities , by filthy and rotten speeches ?

How much better were it for our riotous Libertines and licentious Gentlemen that liue here , like the Athenians , to doe nothing but heare or see , or tell new things , to be deafe without eares , then to drinke in daily such deadly infection through that sense , as the Spunge suckes water , from soule-poysoning Playes .

Now , how mercifull is God to thee , not onely by this crosse to mortifie sinne in the inward affection ; but to restraine and refraine thee from the very outward action .

16 This thy sickenesse it glorifies God , it tends to the glory of God : thou art not punished because God hates thee aboue others : for , those vpon whom the Tower of Siloh fell , were no greater sinners then the rest , Lu. 13.1.2.3 . Neyther did thou or thy Parents ( perhaps ) sinne aboue others , as Christ said of the blinde man , Iohn 9.3 . but that the glory of God might appeare ; both the glory of his power & free-will in creating thee so , Esay 45. v. 6. v. 9. Esd. 4. as also the glory of his might and his mercy in curing thee : for , so all the miraculous cures that the Lord wrought in the old or new Testament , did tend to his owne glory , both in the thankefull gratulations of his Saints for them , as in their ioyfull promulgations and declarations of them . Thus Dauid , and m m Esay 38.9.10 . &c. Ezekias , in their Eucharisticall Hymnes , and Songs of deliuerance , after their sicknesse ; n n 2 Kings 5.15 . Iohn 9.17 . Mat. 8. Luk. 17.16 Naaman his acknowledgement and confession of the true God of Israell ; the sicke of the Palsie healed , the blinde man cured , the Centurions seruant recouered , the Samaritan cleansed , confessing their sinnes , proclayming Christs mercies , and divulging the Miracles , were instruments of Gods glory .

17 These thy Maladies are no arguments that God hates thee ; for , in this nature , or some other , God chasteneth euery Sonne whom he receiueth . None euer , eyther Patriarkes , Prophets , or Apostles went to heauen out of the crosse way , Mat. 22. by which CHRIST himselfe went to glory . Therefore as Christ to shew his loue , pittie , and compassion to the diseased and distressed , inuited the halt , blinde , and lame to his great Supper ; and wils others to inuite them to their feasts , so hee himselfe will accept them in his Kingdome , as he did Lazarus .

These Cordials may be applyed to euery ordinary visitation , but if thy paines be permanent , and thy dolours extreame and durable , yet thus reuiue thy fainting spirits , and strengthen thy selfe by these Meditations .

18 THat at furthest they can but continue this short and transitory course of this life , they shall expire with death : thy dayes flye as fast as the Bird in the ayre : the Ship in the Sea , the Arrow out of a Bow , or the swiftest things in Nature . Now , thy Diseases are designed within the limits of this briefe and brittle life : they haue their date in thy death ; at which time they bid thee adiew , neuer to returne , but ioyes to succeede .

19 Secondly , they are nothing in comparison of those pure , Coelestiall , blessed , and eternall ioyes in Heauen , which wee haue before mentioned , as they are in the Word reuealed ; so sweet , so great , that all the Arithmeticians in the world cannot number them , nor all the Geometritians measure them , nor all the Logitians define them , nor the tongues of Men and Angels describe them ; nay , if I were all tongue , as Saint Iohn was all voyce , I could not expresse them ; as thou shalt experimentally feele them , after thy paynes haue here their period , when thy warfare is accomplished : therefore endure this rod for a time , since thou art an Heyre for euer .

20. Thou art freed surely by Faith in CHRIST from eternall death and the paines of hell : which are fearefull in respect of the place , horrible in all the diuersities of punishments , painefull in the varietie of plagues , ineffable , invtterable , endlesse and infinite in the continuation of time : blesse God for this exemption , for this redemption .

Comforts against the vnkindenesse of mercilesse friends . Obiection .

OH , but this addes griefe to thy paynes , that thy Friends are vnkinde vnto thee in this thy distresse ; and thou art destitute of comforters , none compassionates thy extremities .

Answ. 1. This must not seeme strange vnto thee : thy case is not singular in this kinde , but vsuall and ordinary . Friends , like Swallowes , sing and make merry with thee , lodge and lye with thee in the Summer of prosperitie : but take their sodaine and farre flight in the Winter of aduersitie : it made the wise Heathen exclayme , Oh friends , no friends .

2 The Saints haue had this measure . Did not good Iob finde his three friends miserable comforters in his greatest exigents ? Was there any more comfort in them a a Iob 5.13.14 15.16.17.26.27 . , then water in a stone , or oyle in a flint : they were as a brooke dried vp . Dauid had some experience in this case , when by reason of Sauls persecution , euen his Father , his Mother , and Brethren so farre forsooke him , his Companion that ate meate with him , was so treacherous to him , that hee was left as destitute of true friends , as the naked Bird of feathers : his friends few , his enemies many , Psal. 69. v. 8. ver. 21. Psal. 22.12 . Psal. 25.17.18 . Psal. 69.4 .

3 Christ himselfe was reiected , not onely of Herod and his Courtiers , Luke 23. ver. 11. of the Scribes and Pharisies , See Psal. 22.6.7.8.12.13.14 . Psal. 69.21.22 . applyed to Christ . &c. but euen maliced of his owne Brethren , Iohn 7. v. 3.4 . yea , forsaken of many of his Disciples together , Iohn 6.66 . of all in his Passion , except Iohn , Mat. 14.50 . denied of Peter b b Luke 22.57.58 . , betrayed of Iudas , &c. Mat. 26.49 .

4 There is vsually hatred amongst the nearest friends by nature , euen in prosperous estate , much more in distresse : thus Caine hates his Brother Abel , Gen. 4.8 . Ismael persecutes Isaack , Gen. 4.29 . Esau , Iacob , Gen. 27. ver. 41. Cham mockes Noah c c Gen. 9.22 , when the old man was ouer-seene in Wine ; Michelf 2 Sam. 6.20 . mocks Dauid , ouer-spent in zeale ; and Iobs breath did smell distastfully , euen to the Wife of his owne bosome .

5 Though the arme of flesh , and thy carnall friends forsake thee , yet GOD , will not reiect g g Psal. 9.10 Psal. 51.17 thee , hee careth for thy soule , his loue is more constant and continuall : the Lord will neuer despise thee , nor fayle thee , if thou beest of an humble and contrite heart ; but Christ and his Father will come in vnto thee , and dwell with thee , if thou hearest his voyce : and opened the dore of thy heart , to entertaine and retaine them . Ponder these places , and chew the cud vpon these Promises , Esay 66.2 . & 57.15 . Psal. 51.17 . Reu. 3.20 . Iohn 14 23. yea , hee hath sworne that hee will neuer fayle thee , nor forsake thee h h I●sh. 1.5 . Heb. 13.6 . . Thus when Christs friends and fauourites i i Luke 22.43.46 . , eyther sleepe or flye , or faint , an Angell comes to comfort him from heauen : so when hee was alone in the Wildernesse k k Mat. 4.11 . This is Dauids comfort , let it be thine , though Father and Mother forsake thee , yet the Lord taketh thee vp , Psal. 27.10 . Hee is thy God and thy saluation , Psal. 18.1 . Therefore liue by faith , Hab. 2 4. Heb. 10.38 .

6 If thy friends haue receiued kindnesse of thee before time , and now they forget thee , which grieues thee the more .

First , examine thine heart , whether thou hast not first beene by committing and continuing such and such sinnes : vnthankefull and vnkinde to thy GOD , after so many sinnes pardoned , so many mercies receiued , so many comforts renued , so many crosses remoued , &c.

Secondly , Gods dearest ones haue beene more stung with this viperous generation then euer thou wast , as Christ with Iudas l l Iohn 18.5 , a Disciple m m Act. 1.16 & v. 25. , a Diuell , a Viper in his owne bosome n n Psal. 41.9 Ioh. 13.18 . . Pharaohs Butler was vngratefull and vnmindefull of o o Gen. 40.23 . Ioseph and his affliction , euen after his restitution : the Israelites of Gideon , killing with Abimelech his seauentie sonnes , Iudg. 9.15.17.18 .

Thirdly , what euer man doe God , is a faithfull rewarder of all that are his ; being not vnmindefull of the fruits of thy Faith , eyther in the workes of Pietie towards him , or of Charitie towards thy Brethren .

7 God hath elected thee and chosen thee , before all time , to life and glory , therefore care not though man reiect thee , 1 Iohn . 3.1 .

8 Though thou canst not see thy friends here with comfort , yet ere long thou shalt see GOD as hee is , 1 Iohn 3.2 .

Preparatiues against Pouertie .

BEcause that Pouertie , as it is intollerable to the carnall man , driuing him eyther to despayre in God , or to murmure against God , or to take some base and sinister courses against his owne soule ; so , it is burthensome to the carnall part of a Christian , chiefely concurring with sicknesse ; when Family-charges growing , strength to labour in his calling fayling , diseases increasing , friends shrinking backe , the meanes of his maintenance fayles : for which cause the wise Agur prayed against it , Prou. 30. v. 9. let these considerations moue thee yet to take vp this crosse patiently , and to follow Christ .

1 Because it is the prouidence of God that thou shouldest be poore : the Lord hath tempered these two estates so in this life , riches and pouertie , that they may be both to his glory . The rich and the poore meete together , the Lord is the maker of them all , Prou. 22.2 . Prou. 29.13 . He will haue the rich and poore mingled together here , Lazarus and Diues , Luke 16. euen as hee will haue Sheepe and Goates , Corne and Tares , good and bad together ( as the Israelites and Aegyptians dwelt together a a Gen. 47.27 ) till that great day of seperation b b Mat. 25.33.34 . , therefore submit thy heart , and subiect thy soule to the will , the worke , the pleasure , and the prouidence of God .

2 Thy case is not singular , nor thy crosse alone : there are thousands at this day that drinke deeper in this bitter cuppe then thou : how many hast thou heard of ; how many knowest thou of Gods deare Children , that haue and are vtterly exhaust and spent ? some by shipwracke or Pyrates by Sea , some by Fire , some by Theeues and Robbers , some by bad Seruants , some by bad Debtors and Customers , some by Suertiship , some by prodigall and vnthriftie Children , some this way , some that ; and some by the Surgions and Physitians , like the woman in the Gospell , which perhaps is thy case ? Now , what euer the meanes be of thy impouerishing , God is the Author of it , afflicting thee with it , as a tryall of thy Faith , and to excite thy prayers : or inflicting it as a punishment of thy sinnes . Iob knew well that Sathan could not stirre vp the tempest to blow downe his house , nor the Chaldeans and Sabeans take away his goods , without a commission or permission from God ; therefore with him haue thou recourse vnto God : say , The Lord giues , and the Lord takes away , blessed be the name of the Lord , Iob 1.21.22 .

3 Pouertie is no token of Gods displeasure to thee : for , as it is no argument that the Lord loues a wicked man , because he is rich , so it is no argument that God reiects the godly , because they are poore : nay , where wealth and wickednesse , pouerty and pietie , concurre , it testifies Gods wrath vpon the wickedly wealthy , Psal 37.3 . v. 18.19 . setting them in slippery places , feeding them like Swine , with the mast of the world , against the day of slaughter : and giuing them their portion in this life , as was seene in Nabal , the two rich Churles in Saint Lukes Gospell , with diuers others . Besides , it is Gods loue to his Children to keepe them bare here , to that end he may the better blesse them . The Seruant sometimes hath a greater portion then the Sonne for a time ; the slaue is better fed and clad then the Heyre , that is kept at hard meate till his inheritance fall , yet the Father loues the Heyre better . Ponder well , Psal. 49.6.7.8.9.11.12.13.14 . & 19.20 . reade it all and apply it : so Iob chap. 5. The poore Sheepe that the Housholder meanes to hold and to keepe , goes in a bare pasture , a short common , is straitely folded in the night , kept in obedience by the Shepheard and his Dog , once a yeere coldly washt and nearely shorne ; but his Oxe or Bullocke that hee purposeth to butcher and kill , hee puts in a fat pasture to feede , hee goes grazing at libertie in Summer , is stall-fed and housed in Winter . Apply this to thine owne particular , if thou beest poore , and poore in spirit , thou art Gods Heyre of his inheritance , Gods Sheepe of his pasture . The wicked , though wealthy , are slaues and bond-men , 1. to Sathan , 2. to their Lusts , 3. to their Wealth , 4. to the World : they are fat Oxen , fat Buls of Basan , like the Oxe and the Asse that know not their Master , Esay 1.4 . like the Horse and Mule , without vnderstanding .

Now , how much is thy case better then theirs Vide Chrisost. hom. de Diuite & Lazaro , 4 & hom. 13. in 2 Cor. ? thou art crazed in the outward scaberd , thy outward man ; but they are false mettall a a Psal. 37.17 which shall be burnt and broken , their soules damned when their bodyes dye .

4 A little that thou hast with the feare of God , is better then great riches of the vngodly , see Prou. 16.8 . Psal. 37.16 .

5 All things fall out to the best to those that feare GOD ; yea , all things b b Rom. 8.28 , and euery thing , as well pouertie as riches . GOD is thy Physitian , thou art his Patient : the Physitian knowes better then the Patient what is good for him .

6 If the Lord had fore-seene that a rich estate , and an higher pitch had beene good for thee , thou shouldest haue had it : but hee knowes what is best for thee , how ere thy corrupt desires incline this way or that way . The Father will not giue the Childe a Sword or Knife , though hee cry for it , he knowes it will hurt him . How knowest thou with what heart thou shouldest haue vsed , Mat. 25. with what hand thou shouldest haue imployed thy Tallents of wealth if thou hadst them ? whether in the practise of sinne , and workes of darknesse , as dangerously to thy soule , as a Childe , or a mad man , vse a sharpe weapon , to the hurt of their owne or others bodies ?

7 Pouertie hinders not the acceptance of thy Prayers , Teares , Cryes , and Sacrifices vnto thy God . A wise poore man hath not so free accesse in earthly Courts , to earthly Kings , as silken Courtiers ; but , The Lord heares the desires of the poore , hee bends his eare vnto them , Psal. 10.17 . For the sighes of the poore I will vp ( saith the Lord ) and helpe them , Psal. 12.5 . The Lord turnes vnto the prayers of the desolate , and despiseth them not , Psal. 102. verse 17. Psal. 145. ver. 18.19 . The mighty Iehouah , the King of Heauen , will heare , and helpe , and relieue thee , when the hautie , and high minded , and wealthy , and wicked witty of the world , are with their sacrifices reiected c c Esay 1.13 14 Ier 7.10.11 Prou. 28.9 Psal. 51.16 ver. 7. , like Caines d d Gen. 4.5 . : For , the Lord heales those that are broken in heart , and bindeth vp their sores : yea , the Lord relieueth the meeke , but abaseth the wicked to the ground , Psal. 147. ver. 2. v. 6. Agar ᵉ and her Childe , in their pouertie and distresse in the Wildernesse , after they were cast out of Abrahams house , cryed to the Lord , being like to perish for want of water : so did the Israelites in the extremities of their thirst f f Exod. 17.3.4.5.6 . , and Moses for them , complaine vnto the Lord in a Land where no water was : so did g g Iudg. 15.18.19 . Sampson call on the Lord , after his conquest of the Philistines , being ready to faint for drinke , and the Lord heard their distresse , and granted their desires : Agars eyes were opened , and she saw a fountaine ; Moses smit the rocke , and the water gushed out ; Sampsons Iaw-bone of an Asse sent out a spring of water : many are the like examples . This poore man cryed vnto the Lord , and hee heard him , saith Dauid : so did this , and this , and this . Oh then be thou patient , and penitent , and pious , and thou shalt still finde God gracious , in the midst of thy grieuances .

8 Consider , that if thou be poore in thy spirit , as in thy outward estate , thou art rich in Christ ( euen as the good Seruant is the Lords Free-man ) thou art the Lord of all the Creatures sublunarie h h Psal. 8.6.7.8 . , in title and interest , how euer the wicked ( to whom all things are impure , ) as Rebels and Traytors to God , vsurpe them from thee . As thou hast an interest in CHRIST , so to all the Creatures . Christ is all in all vnto thee i i Reuel. 3.17.18 . : if thou beest naked , hee is the Wedding-garment to thee ; if blinde , his Spirit is Eye-salue ; if hungry , hee is the Manna , k k Iohn 6.48 58 the bread of life , the bread of Heauen ; if thirsty , hee is the fountaine of water , of l l Iohn 4.14 . liuing water ; if in want , thou hast a Kingdome m m Luke 12.32 ; if kept bare for a time , yet thou art an Heyre n n Rom. 8.17 , and a Coheyre with him ; though reiected of men , yet elect of him . o o Iam. 2.6 . Hearken my beloued Brethren , hath not God chosen the poore of this world , that they should be rich in faith , and heyres of the Kingdome which hee promised to them that loue him , Iames chap. 2.6 . Let this be to thee like Sugar vnder the tongue of the Childe ; let it not goe , but sucke comfort from it .

Animus est , qui bene imperat matrimonio & virginitate . Chrys. 9 Pouertie is no hinderance to thy saluation : Lazarus was saued , Luke 16. yea , though neyther Pouertie nor Riches simply of themselues , please God , no more then Marriage or Virginitie ; but the sanctified heart in the right vse of both : there being rich men in Heauen , Abraham , the Patriarkes , Dauid , Salomon , Iob , &c. who were here rich in grace : and impatient and impenitent poore men in Hell , who were here as destitute of goodnesse , as of goods ; of heauenly wisedome as of wealth ; of faith as of friends ; yet neuerthelesse there is more perill in the rich estate : 1. both as riches p p Osea 13.6 Prou. 30.8 puffe vp the heart : 2. as they are weapons of tyrannie and oppression , as in Ahab q q 1 Kin. 21. : 3. as they are got with fraudulencie : 4. kept with diffidence and anxietie : 5 meanes of Idolatrie r r Eph. 5.5 . Col. 3.5 . 1 Tim. 6.17 : 6. Thornes s s Lu. 7.8.14 to choake the seede of the Word : 7. Snares of the Diuell , to fetter the soule t t 1 Tim. 6.9 : 8. barres out of Gods kingdome v v Mat. 19.23.24 . . Therefore as some Philosophers cast aw●●●●eir wealth into the water , because it hindered their Philosophicall studies : so , it were good for rich men , according to Christs desire x x Ioh. 12.8 . , commaund , and Injunction , to cast their wealths on the watry faces of the poore y y Eccl. 11.1 Luke 14.12 , to make them friends of the vnrighteous Mammon , &c. least they incurre the woes denounced , Iames 5.3.2.3 . Luke 6.24 . But there are no such baites , and snares , and traps , in Pouertie ; if the rich yong man in Mathewes Gospell z z Mat. 19.21.22 . , had beene poore , perhaps hee had followed CHRIST , with as great facilitie and felicitie , as Peter , Andrew , Iames , and Iohn , those poore Fishermen a a Mat. 4.20 21.22.23.24 . ; if his Cable had beene vntwisted , it had gone thorow the Needles eye . Oh how comfortable may this crosse be to thee , that it cannot of it selfe , crosse thee of Heauen , nor curse thee in Hell .

10 Besides , the poorer thou art , the fewer Tallents thou hast receiued b b Mat. 25.14 . &c. 29.30 . Luk. 19.12 13. &c. : the lesse that is committed to thy disposing , the easier shall be thy reckoning and thy accounts , when thou shalt be demaunded an account of thy Stewardship , and the vse of thy tallents , at the Lords great Audit , when hee comes to Iudgement , Luke 16.2 .

11 Euen for the things of this life , though it appeare not so to carnall reason , yet the Lord hath a care of thee , and will administer vnto thee things needfull , though not superfluous . For , thy heauenly Father , like an earthly father , may see his childe need , but not bleed : Prou. 10.3 . for , the Lord will not famish the soule of the righteous , Prou. 10.3 . Though hee suffer thee to want for a time , yet hee will helpe in due season : hee brings the needy out of the dust , the poore out of the dung c c Ps. 113.7 , and Ioseph out of prison d d Gen. 41.14 . . Dauid neuer saw the righteous forsaken , nor their seede begging their bread . The Lord will replenish the soules of the Priests with fatnesse , and his people shall be satisfied with goodnesse , Ier. 31.14 . Iob 5 16.19.20.21.22 . Therefore cast thy care vpon God , hee careth for thee . How carefull was CHRIST for the two poore marryed couple , in turning their water into wine ? Iohn 2.6.7.8 . The like care the Lord hath ouer euery poore marryed couple , that haue small meanes , great charge : for ; The eyes of the Lord are vpon them that feare him , and that put their trust in his mercy , to deliuer their soules from death , and to feede them in the time of dearth , Psal. 33.17.18 . Thus hee fed Iacob and his Children , when there was a dearth in Canaan e e Gen. 43.1 Chap. 47.11 , hee sent Ioseph before into Aegypt f f Psal. 105 16.17.18 . , in his speciall prouidence to prouide for them . So God fed his Israell , like Sheepe , in the wildernesse , with Angels food g g Ver. 39.40 ,