Seauen helpes to Heauen Shewing 1. How to auoid the curse. 2. How to beare the crosse. 3. How to build the conscience. 4. How with Moses to see Canaan. 5. Simeons dying song, directing to liue holily and dye happily. 6. Comforts for Christians against distresses in life, and feare of death. 7. Feruent prayers, to beare sicknesse patiently, and dye preparedly. The second edition: much enlarged by Steuen Ierome, late preacher at S. Brides. Seene and allowed.

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 reuela∣tion, 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 ac∣cording 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 expecta∣tion satisfied, my desires accomplished, there∣fore 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 Ta∣bernacle, then to runne further in the Pilgri∣mage of my few and euill dayes: better to de∣part in peace, then continue in this worlds Prison. I know I must dye: neuer so well, ne∣uer so willingly as now, euen now, when I haue in mine armes the conquerour of death, the Lord of life.

Wee see in Simeon,* 1.1 that the godly haue of∣tentimes 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 stan∣ding 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 M^r. Glouer knew as well when Gods Spirit came to him, as a cold body feeles externall heate or warmth: so comfortably,* 1.2 that good Cra••∣mer indured the burning of his (once guilty)

hand with lesse motion, then some abide the Goute or Tooth-ach. Many such rauishments and inward comforts diuers of the Saints haue felt, (how euer at other times with perplexed Iob, and penitent Dauid, so deiected, as though they were reiected of God,) that they haue desired the Lord a while to with-draw his pre∣sence, 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 hea∣uens, hee heard Ʋerba 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 ordi∣nary 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 expe∣ctation and assurance of that Crowne vvhich Christ, that righteous Iudge, would bestow vpon him, hauing fought a good fight, and finished the Faith, his affections were infla∣med,

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.

[ 1] 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.

[ 2] 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, Fri∣ars, Virgins, vestall Votaries; but Surius is vn∣sure in his reports, Lippomanus his lips are not freed from lies, and Marrulus makes and marres many Fables. It is more likely vvhat is writ of Augustine and Bernard in their So∣liloquies in this kinde.

[ 3] Others haue expressed their inward rap∣tures, 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.

[ 4] Others haue beene so carryed away in such glimpses of glory as the Lord hath shewed them; they haue beene so inebriated and spi∣ritually drunke with the wine of the Spirit, that they haue not knowne what they haue said, as Peter in Christs Transfiguration, Mat. 12.

[ 5] Others haue neuer beene satisfied vvith commerse with God, in speaking with God, and speaking to God, by reading the Word and Prayer: some reading ouer the Bible foureteene times in a yeere, as Alphonsus; 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 knee∣led on, as Ierome in the Desart: others seauen houres together, (yet obseruing none canoni∣cally) 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.

[ 6] Others haue fallen into bodily dead sownes by their heauenly visions, and rauishments of

the inward man, as Iohn surnamed the Di∣uine, 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,* 1.3 the Reasons why God doth thus de∣light, and oft, as it were, ouer-ioy his Chil∣dren are:

[ 1] 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 argu∣ment of his loue, and a Father declare to his childe some testimonie of his fatherly affecti∣on: so deales God with his.

[ 2] Secondly, to incourage them against cros∣ses: 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 per∣plexed with continuall sh••wrings and tem∣pests, without any intermission or interposi∣tion of refreshing Sunnie beames: so were the world and worldly woes insufferable and in∣tollerable to a weake and wearied Christian, if the holy Ghost the Comforter, should not wonderfully blow and breathe, and reflexe vpon vs.

[ 3] 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 re∣probate, in the rage and hell of their consci∣ence, feele oft-times certaine flashings of hell-fire, which are as it were summoners to iudge∣ment. Heraulds of their damnation, and Pro∣logues of their Tragicall execution: so God distils into the hearts of the righteous hidden and holy heates, as it were drops of that foun∣taine of life with which they shall be refresh∣ed; and glimpses from the Sunne of Righte∣ousnesse, with whose beames they shall be ra∣uished.

[Vse. 1] * 1.4This then, first, reformes their mindes, or refutes their madnesse, that thinke the estate of Grace to be most comfortlesse. Many mil∣lions in the world thinke the Professors of the Word to be depriued of all inward and out∣ward 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 solitari∣nesse: they will not be sociable with their neighbours in gossipping and company-kee∣ping, in walking abroad and talking, in prat∣ling 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 ne∣uer merry. Hence the Lords owne Simions, gracious and godly men, such as haue set their faces to Sion, framed aright their life, and fit∣ted for death, are censured and derided, as da∣stards and dotards, as silly and simple, as Mon∣kish, Monasticall, Stoicall, and vnciuill men; nay, as fantastiques and fooles: hence comes the hellish Prouerb, Gods follower, Gods fooles; that, Gods Sheepe, Gods Geese, Gods Gauders, and such like Blasphemies: but alas poore de∣luded Soules, they must know that as our Sa∣uiour Christ had meate to eate vvhich the Iewes knew not of, and as he was to goe whi∣ther 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 * 1.5 Paul, which is a continuall feast, a continua∣ted Christmas; alwayes Iubile yeere, the gol∣den bed of Salomon, the beautifull Porch of the Temple, Fidus acbates, 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 extraordi∣nary 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 ray∣ned, powred, and showred downe their teares into the Lords bosome, which they would not exchange for Crownes and Empires. Fourth∣ly, 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 inheri∣tance in heauen) as none know, but those vvhich 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 con∣dition 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; dis∣cernes 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 Pro∣digo his patrimonie; then Aesops Cocke, a Pearle:* 1.6 accounts of it (as the Iewes and Gen∣tiles, and all profane men account of the Go∣spell) euen meere foolishnesse; and therefore they so blatter and blaspheme, and like bruite beasts speake euill of those things,* 1.7 and those persons which they know not; but I will as∣sure thee, how ere thou thinke the poore and penitent Christian, the sincere and zea∣lous, to raue, as the Iewes thought of Ieremy, to be distract, or mad, or besides himselfe, as Festus thought Paul,* 1.8 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 afflicti∣on, with Moses and Gods people, then to in∣ioy the pleasures of sinne, then to inioy all the priuiledges in Pharaohs Court, then to reioyce here for a while, with Diues,* 1.9 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 vvicked is heauy, vvhen GOD strikes, and Conscience gnawes; but the godly are merry in prison,* 1.10 are comforted in persecu∣tion,

reioyce after stripes,* 1.11 prayse God, in the deepe,* 1.12 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,* 1.13 though the Pin∣fold, 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 pro∣mise of this Messias was made vnto our Pro∣toplasts,* 1.14 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.* 1.15 Moses desired GOD to send him to deliuer

Israel out of Aegypt, Exod. 4.13. Iob vvas comforted in this expected Redeemer, Iob 19.25. Yea,* 1.16 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 exte∣nuate 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 multi∣plying 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,* 1.17 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 in speculo, tan∣quā in anigmate, as it were in a cloud, in a glasse, in Leuiticall shadowes; but wee see him cleare∣ly, euen fully, as the Sunne at noone day: per∣spicuously in the Gospell,* 1.18 euen as the Wise-men saw him in the Stable,* 1.19 as Simeon and Anna in the Temple: wee haue an happier

vision of him then they, euen as the Angels more then wee, hee came indeede to the be∣leeuers comfortably, powerfully, Typically; but wee receiue him, as Simeon did, personal∣ly: hee came to Adam, with the promise, in the time of despayre: to Abraham, with sup∣ply, in time of Sacrifice: to Isaac, with reliefe, in time of famine: in time of exile, with ho∣nour, to Ioseph: in time of persecution, vvith comfort, to Elias: in time of battell, with an hand on Gideons hilt: with an eye, to the stone from Dauids fling: in time of inuasion, with triumph, to Ezekias: alwayes hopefully, help∣fully 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 bra∣zen 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 per∣sonally,* 1.20 in the assuming our nature, in the ful∣nesse 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 Pa∣tris, sed consensu sui, not by compulsion from his Father, but by his owne consent: Non ex necessitate mandantis,* 1.21 sed ex voluntate venientis,

saith Chrisostome. Yea, Ʋltro venit & sponte, se videndum att••lit, occidendum obtulit, Greg.* 1.22 Of his owne accord, yeelding himselfe to be seene of men, to be slaine for men. Yea,* 1.23 Pre∣pria benignitas inuitauit, misericordia traxit, veri∣tas compulit; His benignitie to vs inuited him, his mercy drew him, his truth compelled him, Basil. Here is his Mercy for our Consolation.

[Vse. 2] Oh let vs walke worthy of this grace and Mercy, for an vse of Instruction:* 1.24 let vs runne after the sweetnesse of his odours; let vs fol∣low 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.* 1.25 Let vs returne to the Bi∣shop of our soules, since hee came to finde vs, 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 enter∣taine him, as did Zacheus, and retayne him,* 1.26 as did Iacob, when hee would not let him goe till hee blest him; let vs feast him, as did Ma∣thew; wash his feete with our teares,* 1.27 as did Mary; seeke him sorrowing, as did his Mo∣ther; prepare for him an vpper lodging to eate his Passeouer in, as did his Disciples,* 1.28 euen our bodies and soules, the Temples of his Spi∣rit; let vs walke nearer to Sion in this our light, since the Sun is come so neere vs, nay, euen to vs, then the Patriarkes did in their darkenesse

vnder the vayle and cloud of the Law.

[Vse. 3] Let vs now come to the tryall, and bring our practise to the Touch-stone;* 1.29 and wee shall be found as vnworthy of Christs reuelation to vs, as vnthankefull for his manifestation amongst vs,* 1.30 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 igno∣rance, as not to know; or so wicked through ingratitude, as not to acknowledge; or so cor∣rupt 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, Eli∣zabeth, &c. As also after, of his Disciples, of Nathaniel, Nicodemus, Ioseph, Mary, Mar∣tha, 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 instru∣ments:

so looke on him from Bethlem to Ae∣gypt, from Aegypt to Nazareth, from Naza∣reth to Capernaum, from Capernaum to Ie∣rusalem, from Ierusalem to Golgotha; y•••• 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 Ro∣manes, 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,* 1.31 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 in∣fidelitie 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 immor∣tall 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 huma∣nitie; 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 ano∣ther way.* 1.32 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 Mes∣sias, to blesse God for this fountaine of bles∣sings to his Church. It is worth our ani∣maduersion, more worthy our Imitation, that wee ought not simply to desire life for it selfe,

but that wee might liue to glorifie God, and to the good of his Church and Children. This point is plaine by the Apostles precept, Rom. 14.7.8. and by his practise, Phil. 2.23.24. For, as here prescribes to others that none should liue or dye vnto himselfe, but vnto the Lord; that whether Christians liue or dye they should be the Lords: yea, that whether they liue in the body, or remoue out of the body they might be the Lords, 2 Cor. 5.8.9. So, hee himselfe being in a strait what to doe, whether to liue in the flesh, or to be loosed and be with CHRIST, is ouer-swayed with the loue of his brethren, to dwell vvith them still, onely for the furtherance and ioy of their Faith. So it must be with thee in that rancke wherein thou art.

[Vse 1] Art thou a Minister? thy desire to liue must be onely to preach the Word,* 1.33 for the gathe∣ring of the Saints, for bringing home the wandering Sheepe, for planting and watering Gods Vineyard, for feeding his people vvith knowledge and vnderstanding, for propaga∣tion 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 im∣ployed) thou mightst be beneficiall to the soules of thy brethren: yea, for the accom∣plishment of these ends, as thou art called, A Light,* 1.34 and Salt, it must not be grieuous vnto thee to consume and melt thy selfe in spen∣ding thy spirits to giue light vnto, and to sea∣son others. Thy ends in thy Ministery, must neyther be ambitious,* 1.35 like Diotrephes his, that loued preheminence, nor to be exalted on the right hand or the left,* 1.36 with Zebidee's Sonnes: not to sit onely in Moses his Chayre, vvith the Scribes and Pharisies: not couetous like Balaams and Iudass••s;* 1.37 but Christian and con∣sci••nable, like Paul's and Peter's, and Iames, who t••••t they might feede the flocke, endu∣red not onely labours, and stripes, and impri∣sonments, but euen death it selfe.

Art thou a Magistrate? thy desire to liue must be the discharge of thy duety, the exe∣cution of thy function, the decision of Con∣trouersies, the cutting off of strifes, in their causes, courses, and euents; the iudging right∣ly 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 Fa∣milie? 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 ••hee, walking (like Zacharie) holily,* 1.38 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 in∣structing of thy Family vvithin the bounds and limits of thy calling, together with a dis∣creete 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, Stepha∣nus, and Cornelius, may be like vnto a little Church, wherein spirituall Sacrifices are offe∣red 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 in∣lighten 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, Stu∣dent, 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. their Prouokements; 4. their Examples: their light should so shine here,* 1.39 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 glo∣ry of his people, euen here Simeons LORD, whom Simeon prayseth, and to vvhom hee prayes.

[Vse 2] * 1.40But 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 dark∣nesse and irregularitie it selfe: for, if we should make a quere, and an inquisition here, as the Lord will make in Iudgement, for such Sime∣on••;* 1.41 if they should now be marked in the fore∣head like Ezekiels Mourners: where should we be inquisitiue for them? In the Court? per∣haps 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 them∣selues, in effecting their owne proud, coue∣tous, vaine, ambitious, sinister ends, and car∣nall 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 vvritten 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 Al∣tar? that scumme away the fat, but pollute the the Sacrifice, like Elie's Sonnes? that seeke sua, non suos, their owne gaines, not the peo∣ples 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 vvas once truely said of the ancient Abbots, Monkes and Cloysterers,) but a lazy life and carnall command, Otium cum honore; against vvhom

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 ma∣ny there be of such, I rather leaue to the con∣sideration and deploration of such as haue any eyes or hearts, then to the expostulation of this place: onely I say, whether such are Si∣meons, 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 dis∣charge 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 ouer∣flowing, Oathes breaking forth, by Gods Law capitall and criminall, and by death penall, vn∣reformed; nay, vnreprehended, vnremoued, yea, vnreproued: which shewes that many of them liue onely to the satisfying and seruing of their owne couetousnesse and vnconsciona∣blenesse, like Ahab, Festus, and that infoelix Felix; or licentiousnesse, like Herod; but ney∣ther vnto GOD, nor to doe good, vnlesse to themselues.

Thirdly, as wee see the motion of the head

and Eye, Ecclesiasticall and Politicall, of Mi∣nisters and Magistrates, meerely naturall, (like that of the Elements and Beasts) after vvhich 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 tempo∣rall and eternall of those that are vnder them? doe they liue, or desire to liue that by their meanes their housholds might be the house∣holds 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 spi∣rituall affinitie and consanguinitie of Christ? that their strangers within their gates, vvith them might enter in at the Gates of Sion? Are these their ends? Cuius contrarium verum est, the cleane contrary (or at least contradi∣ctorie) is verified in most. Let experience speake: looke into their houses, into their re∣giment, into their carriage and disportment; and yee shall see their exercises such as vvere vsed in the Siege of Thebes, couetous carding and dicing, or wanton and promiscuous daun∣cing: 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 de∣serts who knowes not? who feares not?

In the same ranke are the rest: where is the Tradesman, (as Iob of the good Messen∣ger) one of a thousand, let him stand forth, whose heart tels him, that truely and sincere∣ly 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 Gen∣tlemen, gull Gallants, retchlesse Ruffians, li∣centious 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 pollu∣ting pleasures, to feede their fancy, please their owne humours, content themselues, delight the flesh, and damne the soule? liuing to eate, eating to liue the life of sinne; doing as much good to others, as the Moath to the garment, the Caterpiller to the fruit, the Cantharides to the Oyntment, spoyling and infecting (like plaguy people) vvhom thy liue amongst. Therefore these and all these,* 1.42 as they are vn∣profitable burthens to the earth, they shall be swept away from the earth like Iabin and Si∣sera, and the Sodomites, euen into hell, Psal. 9.17. As they glorifie not God, which was the end of their Creation and Redemption (which thy forget) so God will neuer glorifie them. Therefore let vs all, both men, with Simeon, and women, with Lidia, Dorcas and Deborah, &c. doe good here in life, that wee may re∣ceiue good in and after death: liue, and de∣sire to liue onely to God, and for God here, that vvee may liue vvith God for euer here∣after.

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 car∣ries it, that there was in him no vnwillingnes to dye; not so much as in show: but a great

willingnesse, propensitie, and disposition to his dissolution, whether wee take his vvords here as Optatiue, Oh that thou wouldest let thy Seruant depart, as some doe: or Indicatiue, Now thou dost let, &c. or Precatory, Lord, now let, &c. or plainely, as they are here; all im∣port perspicuously that hee dyed voluntarily.

From whence note, that a good Christian is willing to dye: wee may see this, as in Si∣meon, 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 Mo∣ses,* 1.43 who at Gods command, went as volunta∣rily vp to the Mount to dye, and to be sacri∣ficed 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 Steu••n,* 1.44 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 pati∣ently as Aaron did,* 1.45 when God smote his two Sonnes, Nahab and Abihu; and as Eli did Sa∣muels 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,* 1.46 or of what kinde of death hee should dye; nay, though hee were grinded by the teeth of Lyons, be∣cause hee was the Lords Manchet, and must be made cleane bread for Christ. So Melan∣cthon, 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 princi∣pall are these.

First,* 1.47 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,* 1.48 because there is nothing in this life, which giues true and sollid satisfaction to his soule, finding (with Salomon) all Sublu∣narie things to be vanitie and vexation of spi∣rit, as Honours, riches, wisedome, vvealth, knowledge, Babels building, Moses and

Daniels Aegyptian and Caldean learning, Cres∣sus 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 con∣tent, then ayre and winde to an empty sto∣macke: 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 Trian∣gular 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 trem∣bling till it be with God, like the Needle tou∣ched with an Adamant, still quiuering and sha∣king, 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 afflicti∣ons 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,* 1.49 is a Purgatory to the Christian; Many are the troubles of the righteous; all that will liue godly in Christ must suffer affliction; euery Disciple must take vp one crosse or other, if hee vvill follow Christ, which crosse-way is the way to heauen; euery childe of God is corrected ere hee be receiued: the purest Gold must be in the furnace; the Lords owne Wheate is thra∣shed, winnowed, and grinded: and Gods trees must be pruned: Ʋt vnda vndam, as waue suc∣ceedes waue, so crosse succeedes crosse, as Da∣uids 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 M••ra to Naomi, his bitternesse into beauty, which deliuers him from dangers and dolours,* 1.50 as the Angell did Lot from the fire,* 1.51 and the three Children from the flames, and Daniel from the Lions:* 1.52 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,* 1.53 * 1.54 Iacob out of seruitude, and Iob from the dung-hill. Mors enim mal••r••m remedium, & portus humanis tempesta••ibus, 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 Di∣aniraes poysoned shirt did Hercules, and as the Ticke vexeth the Oxe: which makes them crye out in the anguish of their soules,* 1.55 vvith Paul, and the faithfull, Rom. 7. O•• 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 stran∣gers, 1 Pet. 2.11. as was Dauid, and the rest in their ages: they are here exuls and ba∣nished men, as Children put forth to nurse from their Mothers, as Schollers and Pupils sent to forraine Schooles, and to farre Vniuer∣sities: 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 sha∣dow 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. be∣cause 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 Salua∣tion; so they enter into the second degree in death,* 1.56 when their soules are carryed into hea∣uen, and they dye in assurance of the third de∣gree, 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 there∣fore death to the godly, so farre as regeneration

rules, is no more burthensome then the strip∣ping 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.

* 1.57Tenthly, they haue oft in life invred them∣selues 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 fore∣seene,* 1.58 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 ex∣ercised himselfe in foyles, is more hardy to fight with sharpe: so the petty conflicts that the godly haue had in their owne breasts vvith 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 bles∣sed change, they expect a Metamorphosis, and an alteration, a comfortable transmuta∣tion 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 day terrestriall, for a House ce∣lestiall aboue the Clouds, 2 Cor. 5.1. And therefore they are as willing to make this ex∣change, as a poore begger would be to ex∣change 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,* 1.59 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, de∣lighting in the Word, meeknesse, mourning for sinne, hunger after righteousnesse, &c. care to please God, Feare, Z••ale, 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 in∣dued with a smaller measure of Sanctification, to be violently possessed with a continuated feare of death: and therefore in this particu∣lar 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,* 1.60 that our Sauiour Christ ha∣uing the greatest measure of grace, was most willing to dye, amongst all the sonnes of mor∣tall men, as appeares in the Gospell, by his often speaking of his death, as desiring it, Mat. 10.••8 So 16.21.17.22.23. by his hast∣ning Iudas the actor in it, Iohn 13. in calling Peter Sathan, that disswaded him from it, Mat. 13.23. yea, in accounting it his Bap∣tisme, 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 confor∣med 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 wil∣ling 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 vnwil∣ling to dye, as the Beare to the stake, or the Bull to the ring.

The reasons are these:

* 1.61First, because they haue their pleasures in this world: to which they are wedded, and with which they are intoxicated and bewitch∣ed, 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,* 1.62 it throwes Herod from

his seate, and Baltazar from his Throne,* 1.63 it expulleth Monarchs from their Countryes, and with as great a sway as that Antichristian man of Rome kickes off their Crownes, depo∣sing Kings, disposing Kingdomes, laying their honours in the dust. And therefore no mar∣uell 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 vvilling to leaue, as the dogge the Flesh-pot, as the hun∣gry 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, d••rus sermo, a harsh vvord; 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 por∣tion is in the world? saith the Wise-man. Ob 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; whic•• Idols they as vnwillingly leaue,* 1.64 as M••••hay did his, and as the Papists their Idolatrous Masse;* 1.65 as Rachel did her Fa∣thers Idols, vvhich shee concealed and co∣uered.

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 exter∣nall 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 eoram before their great Master, with the wicked Seruant that smote his fellow-seruants, and with the other vnprofita∣ble Seruant.

Seauenthly, they haue no hope in death, except a vaine and wanne hope, such as perish∣eth 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 Male∣factor

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 euer∣lasting fire for such as hee is; Fornicators,* 1.66 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,* 1.67 Epi∣curish, 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,* 1.68 wee shall finde infinite millions and mul∣titudes 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 them∣selues 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 swag∣gering, 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 con••ealed, 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 na∣turall men, whether by the Harbenger there∣of, Sickenesse, or from the condemning voice of a Iudge, or by such meanes, for these rea∣sons before mentioned. What doth this argue, but a guiltie conscience, a secure soule, a hard∣ned heart, a carnall minde, and a maine mea∣sure 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, Cy∣prian, 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 Mad∣nesse and Malice could inuent, &c. So the dif∣fidence of these, the want of the perswasion of Gods loue, and expectation of wrath and ven∣geance 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 disso∣lution, 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 bet∣ter setting their estates to their successiue seed: for the establishing their houses, for to dis∣pose of their Children in some religious cour∣ses: which was the cause that Ez••k••as desired to liue, say Interpreters; because when the Prophet brought this message of death to him, hee was without issue, and left none to succede him in his Kingdome, as Gods pro∣mise was to his Father Dauid, 1 King. 8.••5▪3. Thirdly, a godly man is sometimes in distresse and perplexitie of minde, as Dauid was vvhen 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 Co∣drus, 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 Gno∣stiques, and the Circumcellions: more lately Michael Sernetus; many moderne Papists; yea, the late Arrian burnt in Smithfield, haue some of them vndergone death more willing∣ly and chearefully then those that haue had in them farre more grace and sanctification:* 1.69 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 per∣uersenesse against the truth, or Diabolicall de∣lusions, or erronious conceits, or Atheisme, or opinion of merit, or chiefely pride of heart, to be magnified and famoused of their fauou∣rites, or some other sinister ends, not for Gods glory, or hope of any better condition after this life, as these Heretiques. So that my con∣clusion 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.

[Vse 3] Thirdly, since that Grace is willing, Nature

vnwilling to her dissolution, all are to be ex∣horted to vse the meanes to helpe forward their spirituall part, to be more willing to curbe their carnall part,* 1.70 in it nilling. The meanes are two: first, priuatiue, for the remouall of the impediments which lye in the way: se∣condly, 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 terre∣striall 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 Phy∣sicke and wines, modice, medice, with modera∣tion and mortification, as a Student vseth re∣creations, 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 * 1.71 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 va••ne plea∣sures, least after their B••eish honie wee feele their Waspish sting: when these charmers charme to delude vs, let vs be as wise as Ser∣pents, 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 earth∣ly things here, their end being damnation hereafter. Phil. 3.17.

Secondly, when this is performed, in brea∣king off thy desires from the world, which is Terminus à quo, the place which thou leauest, then fixe thy eye vpon another world, Termi∣nus 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 quiet and rest, and dost not thou? Now death, I pray thee what is it, but a buster of bonds; a destru∣ction of toyle; an arriuing at the Hauen; a Iourney finished; thy co••summatum est; thy q••ietus est; thy laying away of an heauy bur∣then; 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 ba∣nishment, a period of griefe, an escape of dan∣gers, 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,* 1.72 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 here∣after?

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: vvith Moses, when hee went to Pharaoh, when he was with Pharaoh, and sled from Pharaoh: with Israel, in the Red Sea, Exod. 14. vvith Dauid, in Sauls pursuite, 1 Sam. 19. with Eliah, in the Desart, 1 Kings 19. with Elisha, vvhen 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 Da∣niel, in the denne of Lyons, Dan. 6. with Io∣seph and Mary, and the wise Magi, flying from Herod, Mat. 2. with Christ, in his combat with Sathan, Mat. 4. and hee will be vvith 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; vvith his right hand holding vp their heads, and vvith his left imbracing them. Cant. 2.9.

Thirdly, he sends a victorious Host, a guard

of Angels to be keep••rs, 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 vvith thee, like the Cloud and the fiery Pillar with the Israelites, should cause thee to march va∣liantly, euen through the Pikes ••f death, to thy appointed Possession. And so wee passe in this passage of Simeon, to the third Point.

Notes

• * 1.1

  Obserue.
• * 1.2

  Mr. Fo••e his Marti∣rologie.
• * 1.3

  Reasons why the godly haue oft extraordi∣nary ra∣uishments.
• * 1.4

  Of Redar∣gution.
• * 1.5

  Acts 24. The de∣scription of a good consci∣ence.
• * 1.6

  1 Cor. 1.23▪
• * 1.7

  Iude v. 10.
• * 1.8

  Act. 26.24.
• * 1.9

  Luke 16. Eccles. 12.
• * 1.10

  Act. 16.25.
• * 1.11

  Acts 5.41.
• * 1.12

  Ionas 2.1.2
• * 1.13

  Exhortat.
• * 1.14

  Gen. 3.15.
• * 1.15

  Gen. 48.18.
• * 1.16

  Mat. 13.17
• * 1.17

  Vse. Of Conso∣lation.
• * 1.18

  Mat. 2.
• * 1.19

  Visi•• beati∣fica.
• * 1.20

  Vbi venit plenitudo temporis ve∣nit ille qui liberauit nos à tempore.
• * 1.21

  Chrysost.
• * 1.22

  Gregory.
• * 1.23

  Basil.
• * 1.24

  Of Instru∣ction.
• * 1.25

  Luk. 19.10.
• * 1.26

  Luke 11. Gen. 28.
• * 1.27

  Luke 7.
• * 1.28

  1 Cor. 6.16.
• * 1.29

  Redargu∣tion.
• * 1.30

  Luke 10.
• * 1.31

  Applica∣tion.
• * 1.32

  Appion. Christus ve∣nit ad homi∣nes, in ho∣mines, & contra ho∣mines.
• * 1.33

  Of Instru∣ction.
• * 1.34

  Mat. 6.
• * 1.35

  ••h. v. 9.
• * 1.36

  〈…〉〈…〉. 21
• * 1.37

  Numb. 22. Iohn 13.
• * 1.38

  Luk. 2.
• * 1.39

  Mat. 5.
• * 1.40

  Of Redar∣gution.
• * 1.41

  E••ek. 9.
• * 1.42

  Terrae in∣vtile pon∣dus.
• * 1.43

  Deut. 34.
• * 1.44

  Mat. 27. Acts 7.••
• * 1.45

  Leuit. 10.
• * 1.46

  Euseb. lib. 3 c. 30. Vide Grin. Apotheg. morien∣tium.
• * 1.47

  Si qua dies bona est, ve∣locibus prae∣terit horis. Innimica te∣nacius hae∣rent.
• * 1.48

  Nil boni in vita, nil ma∣li in morte.
• * 1.49

  Psal 34.19 Act. 15.21
• * 1.50

  Gen. 19.
• * 1.51

  Dan. 3.
• * 1.52

  Dan. 6
• * 1.53

  Gen. 41.
• * 1.54

  Gen. 31. Iob 41.12.
• * 1.55

  In me duo armati, A∣mor & Odi∣um, Iacob & Esau, Caro & Spi∣ritus, &c. Hier.
• * 1.56

  August. in. Iob. Qui cupit dissolui, & esse cum Christo, non patienter moritur, sed patienter viuit, & delectabi∣liter mo••i∣tur.
• * 1.57

  Iacula prae∣uisa minus ferunt.
• * 1.58

  Praemoniti, Praemuniti.
• * 1.59

  Vse.
• * 1.60

  Luke 8.33
• * 1.61

  Reasons why wic∣ked men are vnwil∣ling to die.
• * 1.62

  Acts 12.
• * 1.63

  Dan. ••.
• * 1.64

  Iudg. 17.
• * 1.65

  Gen. 31.19
• * 1.66

  Esay 30.33 Mat. 25.41 Reuel. 21.8. 1 Cor. 6.9.10 Iude 4.13. Mat. 7.23.
• * 1.67

  Epicuri de grege p••r∣cus.
• * 1.68

  Vse.
• * 1.69

  Wicked men may dye wil∣lingly for sinister re∣spects.
• * 1.70

  Meanes to make vs dye wil∣lingly.
• * 1.71

  Siluer and Gold.
• * 1.72

  Nil boni in vita, nil ma∣li in morte.