יהוה A Religious TREATISE UPON Simeons' Song; OR, Instructions advertising how to live holily, and die happily. Composed at first for the use of the truly pious Sir ROBERT HARLEY, Knight of the Honourable order of the Bath But since published by Timothy Woodroffe, B. D. Pastor to the Church at Kingsland, in Herefordshire. Job. 42.5. I have heard of thee, by the hearing of the ear: but now mine eye seethe thee. London, Printed for Tho. Parkhurst, at the three Crowns, at the lower end of Cheapside, over-against the great Conduit, 1659. Christian Reader! We having perused this ensuing Treatise bearing the Title of SIMEON'S SONG, and being desired by the worthy AUTHOR to prefix a line or two, we can do no less than give it a kiss of peace and send it away: recommending it to thee for a sound and savoury discourse, and such as wanteth not a pleasant quickness to hold on thy appetite, and we do believe that all who love the Lord and wait for the consolation of Israel, that their eyes may see his salvation: will upon perusal find it answer their time and pains, and will then judge as do JOHN ROW, S. WOOD TO THE Much Honoured Colonel Edward Harley, Son and Heir to THE Renowned Sr ROBERT HARLEY, Knight of the Honourable Order of the BATH. Much Honoured Sir! LEt my boldness crave your favourable acceptance to Epistle you, and put your name in the frontispiece of this precursor to your Father's happy departure, ●hose tendency was to be serviceable unto his celestial transfiguration, This Epistle is an historical Narrative of him, who was a worthy pattern of much goodness in life, and therefore said, to yourself and others (of his own flesh and blood) Children, I have taught you how to live, and now I do teach you how to die. his name (but mentioned) was, and is, as a precious ointment poured out: your religious fixedness in these changeable times, your discreet zeal for the advancing of your Lord & Master's kingdom, with your unfeigned love to the truth, more than all arguments besides, indigitated to me, that yours must be the patrociny; especially when I shall add the interest which you had, in such a Father's heart, who is now departed from among the living; and yet still lives with the Lord; he had great things in reversion, held (in capite) from heavens magna charta, and is now gone to take the plenary possession of them. Whilst Sir ROBERT HARLEY lived, I dare say, (his enemies being Judges) he much studied the art to live well, and as years and weaknesses (towards his dissolve) did approach, he studied (as much) the art to die well, for his aim and end was to live in Jesus, and to die in Jesus: to whom to live was Christ, and to whom, to die was gain. This blessed servant of the Lord, was much ashamed that he had lived so long, before he lived to God; but this he did also (viz.) most religiously & sincerely bless God (in my hearing) that for forty years or thereabouts before his death, his soul was fixedly resolved to live to God, (who I doubt not) but he is blessing God with SIMEON, that he departed in peace, in a good old age, and full of grace. Ignobled greatness had no value in his heraldry; he well foresaw, that a Saint hath the richest co●t, and that nothing in heaven or earth, doth so honour and ennoble a family, or person, as true Religion; as God in Covenant, as Christ in chief; therefore saith Christ to his Church, since thou wast precious in my sight, thou hast been honourable, and so long shall an house stand before the Lord, and their Almond tree ●ud, and flourish; (observe O you Gent●y!) and the Lord Jesus will put the rod of power and authority into such hanas: for else, w●at is birth but a dunghill flower? or parentage but a filthy cloth? and all the titles of honour, and embellishments of the world's glory, but sublunar, and stained vanities; all whose tendency is towards the dust. But to be a son of grace, and a true believer, is more true honour, then to be Theodosius the Emperor; & this was the judgement of good old SIMEON in this Book. Your religious Father (I hope none will call this flattery) was eminently known to be a Worthy indeed, one of the Gospel's great Worthies, heavens favourite, Christ's friend; and Christ his friend: for whose sake he cheerfully forsook all, and exposed himself, and all that he had on earth, to the fury and malice of his and Christ's enemies; and said oft (in evil times) he would trust God with all: Seneca said well to Polybius, Salvo Caesare, non est de fortuna conqueri. So this noble Patriot, would not, did not murmur, and complain, when brought very low, nor durst he implead, or pass an hard sentence against God, under any check of providence: but say, God is good, his will is best, and blessed be his name: thus he acts dependence on Jehovah, and his faith in the sure mercies of David; then he prays, and looks up, looks up and prays, again he prays & waits, waits & prays, he hears & believe; then he humble his soul with fasting, renews his covenant with his God; & so keeps up his confidence; mean while searcheth his soul after secret & lurking corruptions, if he could find any way of wickedness allowed in him, that he might lay aside every weighty, & the sin which doth so easily beset us, and run with patience the race that was set before him, looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, & despised the shame, & is set down at the right hand of God, Heb. ●2 1, 2. It's abundantly known he was of a public spirit, and laid out himself beyond his strength, to be doing good at every call of providence; not only in a Parliamentary way, wherein religious Sir ROBERT HARLEY was ever chosen by his country to be one, & in Gospel or Church-work (within his sphere and capacity) he had an enlarged and a pious heart, together with a liberal hand, however he did straighten himself, and his, and eng●g his credit, that he might show bowell-kindness to the despised, but faithful ministry of the Gospel, and to the indigent members of our Lord Christ; not only in his native country, but even to peregrines, & exiles; And since I have touched the Ministry, his love to all the worthy labourers in the Lord's Vineyard is much known, wherever himself was well known; and for his Country, Hereford City, and County must not be silent, to praise God for him, whose pious care for their spiritual good, hath excelled, since they do enjoy many faithful, able, and painful Ministers, mostly by his choice, bounty, and liberality; who else in all probability, had lain waste, and old, as many other places do; or else had been under seducers, not teachers of sound Doctrine, under Idol shepherds, dumb dogs, and ignorant leaders, who are destroyers, not bvilders. In his declining days, his Father of mercies exercised him with sore afflictions, of bodily infirmities, spiritual combats, and conflicts, and soaking, and grinding distempers of the stone in the bladder, with Apoplexies, and Palsy, and other infirmities of age; but O the sweet and invincible patience! O the humility, the holiness, contentation, and wise moderation of himself, and sweet composedness of his spirit! He was naturally of an hasty disposition, but his conquest over such his infirmities, those who waited much on him, and others who much visited him, do, and must testify, that the Lord gave him a great measure of Christian patience, meekness, and self-denial; with that total resignation of himself, unto the will of his heavenly Father, that indeed he was changed into another man, and was of another spirit, a good while before his change. Near the Sunset, when the shadow must be long, and his life short, his senses of seeing and hearing, seemed to have been renewed; especially his hearing, which had been much decayed for many years; that surdity, or privation, was wonderfully restored and quickened, to the great admiration, not only of friends and relations visiting him, but to the comfort of himself and all attendants about him, reading and speaking to him, enjoyed the benefit of another Patriarch, to hear his gracious words, which did daily improve to his dying day; the loss of whom is very great, and much bewailed, not only in his family, and relations, but in the Church of God; yet so it pleased God. This servant of the Lord, had much of heaven on this side heaven, whereby his bitter portion given him, under sore afflictions, and strong conflicts, had much sweetening in them: the various turns o● providence, and the amazing alterations of Church and State, made him live more upon God and less upon the creature; when his Castle at Brampton was besieged, and taken, when his sweet and gracious consort (yet of happy memory) was taken to mercy, and to rest from her labours; when his children were taken prisoners, his goods given to spoilers, and robbers; his family exposed to the cruel mercies of exasperated enemies, and carried away captives, his lands sequestered, and all his revenues extinct: yet even then, good Sir ROBERT HARLEY assured his believing soul, that nothing was slain, dead, lost, spoiled, and taken from him of all his proprieties, which might have been better to him, than the gain which this precious soul found without them: he would long for nothing which he found that the Lord thought good to deny him, still he found stronger arguments to ballast his religious soul, then to be overturned with such contrary winds: the just shall live by his faith, under dark and bloody providences. The little which himself & his had left them at that time, he was very thankful for, & he did want the rest with content, which made him very rich, whom the sword and cruel oppressor, had made very poor. Now (much Honoured in the Lord) and happy Son to such a Father) after such a deliniation of so many specials never to be buried; our eyes and hearts are towards you, who do live to succeed such a precedent of grace and virtue: our daily prayers to the Lord are for you, and your posterity, that the Lord (who gave you such a Father) will also give you to be always correcting and amending the copy and history, with a wise and understanding heart, to walk in his godly footsteps, that you may as fair excel him in all wisdom, as Solomon did good old David, and will please to write on your heart, and on your life, in great capital letters, on a table of pure gold, Holiness to the Lord: that you may ever see, and enjoy, the Lord's covenant-goodness, continued to sons and daughters of your own flesh and blood, from generation, to generation, which is, and shall be the daily prayer of, Your most affectionate servant in the Lord, T. W. From my house in Kingssland, June 13▪ 1658. When at death's Gate, my soul I do commend Into thy hands, Salvation be mine end. Deo Gloria Amen. TO THE READER. Christian Reader. SSome have written. Institutions to a christian life, as Calvin & Herlenius; some of the emendation of life, as Richardus Hampoll in his Speculum Spirituale; others (not a few) De vita activa, & contemplativa, as Ludolphus Saxonicus, and the schoolmen, but the right manner of dying well, and the gracious encounter with death, in its approach and the happy conquest in the article of death, hath been very seldom heard of: which gives me encouragement, to cast in my mite into this treasury, & to make holy Simeon my happy precedent, and (indeed) herein aestuebat ille senex beatissimus, whose breathe of spirit did wax hot, whilst he fixed his believing eye upon his Christ, in four respects; (viz.) as he was his peace, his salvation, his light, his glory: in the first, he looked on him as his Mediator; in the second, as his Redeemer; in the third, as his guide and teacher: in the fourth, as his crown of rejoicing. In this Treatise you have Simeon's humble confession his faith unfeigned, his blessed hope, his constant love, & ravishing expectation under which, he doth happily repose himself till his departure out of his prison & house of clay; which he assuredly knew would not be long. This Book was penned, now, and then a sheet, as the Author's leisure (from other studies) permitted; and were presented unto an aged & eminent Servant of the Lords, Sir ROBERTH HARLEY, Knight of the Noble Order of the BATH; being God's prisoner, and confined to his Chamber, by reason of manifold weaknesses and distempers of body, with which the Lord pleased to exercise him, for divers years before his death; being utterly disenabled to wait upon God in his public Ordinances, & therefore among other mercies, he gladly entertained these remembrances, from a Minister of Christ, who was very much his servant in the Lord, the most of the papers were sometimes read to him, in his Chamber by the Author himself, which papers have been (since his death) gathered up, and now composed in this little Treatise, for the use and benefit of such as do desire to live and die blessedly, as Simeon did. Therefore (judicious Reader) accept of his good will who hath endeavoured, to pre-dispose & prepare thy anxious soul, for a blessed separation from the body, and with good Simeon to departed in peace: Thus I commend thee to God, & this Book to thy close perusal, & reading throughout: hoping the Lord will please to make it very instrumental to thee, to advance thy more happy & comfortable dissolution and change, which is the highest aim, and utmost end of him who subscribes himself, Thy Servant in the Lord's Work, T. W. ERRATA in the Lines of the Book. Page 2. Line 9 for giving, read given. pag. 2. lin. 10. after people, add) p. 3. l. 20. for Elegy, read Elegy. & lin. 10. for off, r. os. & l. 23. f. of r. off. p. 14. l. 11. f. bliever, r. believer. p. 15 l. 10. s. ungodly, r. undgodly. p. 20. l. 15. f. diminutive, read abbreviate. p. 24. l. 10. tear out [but] p 28. l. 11, & 12. f. the r. his. p. 24. l. 21. f. & he, r. who. p. 48. l. 10. f. dvides, r. divides. p. 45. l. 21 f. tongue, r. tongue. p. 45. l ult. f. a. r. and. p. 48. l. 20. f. new, r. now. p. 59 l. 2. f. masions, r. mansions. p. 95. l. 85. r. 65. p. 65. l. 2. f. their r. thy. p. 55. l. 12. f. back, r. bark. p. 77. l. penult. andd [2] p 98 l. 22. f. not God, r. God not. p. 98. l. 23. f. is, r. come not. p. 99 l. ult. f. Gospels, r. Gospel. p. 109. l. 19 r. do bless. p. 116. l. 17. f. their r. there. p. 129. l. 19 f. u r. us. p. 131. l. 20. f. flictions, r. afflictions. pag. 142. l. 4. f. him r. them. p 146. l. 5. f. namely, r. named. p. 154. l. 13. f. toto, r. tanto. p. 169. l. 11. f sudden, r. suddainness. p. 187. l. 12. f. espouse, r. spouse. p 192. l 8. leave out be with all, and read entertain us. p. 198. l. 24. f 3. r. 4. p. 199. l. 7. f. 4. r. 5. p. 100 f. 4 r. 6. ERRATA in the Quotation of the texts of Scripture. In the Margin, p. 23. l. 1. pro vosii, lege visio. p. 24. l. 21, p. tempur, l. tempus. p. 25. l 28. pro refulgiet, l. refulget. p. 37. pro Rev. 3.9. l. Rev. 5.9. p. 38. p. Gen. 2.14. l. Gen. 2.17. p. 39 pro Hosea 31.14. l. Hos. 13.14. p. 73. pro Job 1.4. l. Job 14.8.9. p. 79. pro John 3.12. l. John 1.1, 2.3. p. 206. pro Job 12.1. l. Job 1.21. Courreous Reader; some few faults there are flipt in the Greek, and divers in the Hebrew, by reason of the Author's far distance from the Press, as also the unskilfulness of the Corrector to the Press in the Hebrew tongue; therefore the judicious Reader (as he meets with them) is desired to mend them with his Pen. The Contents SImeon's Song in two parts. Proposition & Confirmation. page 5. 6. How one may desire to die in peace. p. 6. The only time to die in, is with Christ in our arms. p. 10. It's an high honour to be the Lord's servant. p. 11. Who die the Lord's servants, shall be translated to a more celestial service. p. 12. Death of a destroyer is made a deliverer, of a curse a blessing. p. 14. Who sees himself in Christ, may well desire to die. p. 17. 2. Questions. What was Simeons' sight? What was Simeons' desire? Ans. A strong restless contented admirable desire. p. 26. 27, 28. Reasons of this desire. 1 Because the godly see themselves in a safe condition. p. 39 2 Because they see future things as present, and salvation actually begun. p. 39 3 Death opens a door of glory to such. p. 40. 4 Because of the conflict of a saint in death. 41. Because of the necessity of death. 43. Because of the blessed advantage which soul and body find in death p. 45. And that in three particulars all defects shall be done away. 46. 2 The constitution shall then be changed. 49. 3 All thy fruition shall be of God, in God. Ibid. Death to some is a singular blessing, 51. To some the basest life is better than any death. 52. The Saints die comfortably and blessedly, in many respects. 54. Qu. Why do any truly godly fear death? Ans. In two respects. 58. Qu. May not a wicked man desire to die? 59 Ans. Yes, But not as such Idem Death to wicked ones, is formidable in six things, from p. 35. to 63. Some find unconceivable comfort in death p. Shall man that dies, live again? Ans. Yes, by weighty considerations 74. The matter of blessedness is God enjoyed. 77. The manner is, to behold God in his essential glory. 78. An exhortation to unfeigned thanksgiving for many choice mercies, made over to believers here below. 83. What moves God to be so gracious to such? 90. Directions to stir up to thankfulness from p. 92 to 100 2 Exhortation to prepare for a timely and happy death. 103 God keeps thy time under his lock and key. 104 Few provide solidly for death. 108 Some flatter and sin themselves into a miserable death. 69 Wicked men cannot die in peace. 70. It's a very great miracle for an old impenitent to repent at the hour of death. 72 The youngest is as mortal as the oldest. 74 Who will die well, must accept the time of repentance. 75 We must renew our repentance of ten. 76 Sinners must hear Christ's voice to day. 77 Men may not trust to long life, nor to late repentance. 78 It's dreadful to be to repent, when the day of grace is past, to a particular soul. 79 To be well principled in the doctrinals of true religion from p. 80. to 84 To hold solemn conference often with death, 85 Wherein are many sweet meditations and weighty considerations, from 86 to 91 All things must be set in order for death, Ibid. 1 The body, in four respects, unto 96 2 The house must be set in order, Ibid What's meant by the house, 97 God's Mete-yard, lays out every man's estate, 98 What wicked men do unduly get, and wickedly possess, is in a sense the gift of God, 100 In setting our house in order, what is ill gotten, must be restored, 101, 102 What is restitution? 102 Who must restore, Ibid. When? 103. To whom restitution must be made, 104. It must not be done as alms, but as just debt, 105 Of the care of persons related to a family, 106 Relations must christianly be admonished, 155 But why admonished at such a time especially 157 to 160 Godly persons can then pray for relations, with much boldness and confidence, 162 Concord among Children a sweet blessing, 164 Parents dying, should command the care of younger children to godly guardians, 167 Goods disposed of by will, or otherwise, 168 In which regard must be had to the first born 170 Obj. One is made great, the rest undone. Ans. N●t so, God provides otherwise, and good Parents do otherwise, 172 3. Exhortation, humbly to submit to the Lord both in life and death, 174 Different is the carriage of men in the approach of death, 125 A sweet Prosopopoeia of a gracious soul in death, 176 We must submit to God In Health, Sickness, Death. p 178 An holy resignation of soul and body, in all states to the Lord, 178 In sickness, say, thy will be done, in me, and upon me, 180 Great differences between the visitation of God, and of men, Ibid. Who die preparedly, do confidently put themselves into Christ's hands, Ibid God will fit all his for death before hand, 183 By four things. 1 He makes them weary of the world, and sinful self, 134 2 He doth sanctify every pain and dolour to them, Ibid. 3 He makes them long for death, and willing to die Ibid. 4 He jades them with sweet apprehensions of infinite love, 133 How to entertain the approach of death, 134 And death itself in the article of death, 135, 136. Whether it be sinful to fear death, 137 Ans. Not simply unlawful, 138 Basely to fear death, a sin, 138 Who lead an evil life, must needs fear death, Ibid The Saints fear death, and others, but from divers principles, 139 It's not improbable but we ma● enjoy relations after death, 142 How to shut up our own eyes, and bind up our own jaws in death, 143 4 Exhortation. Let not friends grieve overmuch for them that die in the Lord. 144 Friends may weep a while, but not too long. ibid. 145 Friends may use laudable ceremonies about the dead. 146. Friends may be at cost with the dead. ibid. 147. Friends may keep sad mourning seats. Ibid. Rules of advice to living Friends. 1. To mourn with moderation 149. 150. 2. With timely pacification, 151, 152, 153. 3. To be satisfied with the goodness of God yet continued to thee who survivest. 154. 4. To be comforted again. 156. 5. Our mourning not without a good mixture of joy. 158, 159. 6. Labour an holys acquiescence in the alsuffiency of thy Lord God. 180, 161, 162, 163. Imprimatur. EDMUND CALAMY. The Author's Letter to Sir ROBERT HARLEY, about the beginning of his long sickness. Honourable Sir! AS I do much bless God for the Religious steadfastness, in such vertiginous times; when so many reeds have been shaken with every wind; so I am confident, you will ever bless God, for that your house was built upon the Rock: and for the excellencies of Christ, and of his attractive loves to your soul: who made you sick of love, after the more full enjoyment of him, who is a head of fine gold, and a Cluster of Camphor: the Lord your righteousness; the chief of ten thousand: who hath invited you to repentance unto life, and to more daily communion with his excellency. Pardon my boldness Gracious SIR, possibly God will use my little Talon, to warm your heart, with the shining love of Jesus Christ: so peerless, so sweet, so chaste, so full, so unchageable, so adequate, and magnetical, in all his mediatorial works upon your soul, I say upon your soul, so miraculously saved by the Lord: and pulled out of the suburbs of Hell, so unexpectedly, so undeservedly, so freely, in the day of your souls first love, & espousal to his blessed self. Time was (Noble SIR) that your Honour walked in the way of your own heart, bathed and rolled in a worldly Paradise of princely favour, when your thoughts, were too much (I presume) taken up about additionals: with which to enamel your present state, with worldly contentments: whose emptiness, together with your Christlesseness, the God and Father of all your mercies, discovered in his own time, to that your precious soul, and withal, did let down some beams and glimpses of the unum necessarium, more necessary then to be born, to live, to be fed, and clad: I mean Jesus Christ, and him crucified: when heavens infinite mercy, caused the day to break, and the shadows to fly away: presently upon which you must confess with godly Junius, statim mihi alio facies apparuit: when you then heard with other ears, understood with another intellect, saw with other eyes, spoke another language, and with a new tongue, read the Scripture with another spirit, and understood with another sense, and understanding: yea, and acted by other principles then before, old things then vanished away, & all things became new; But how? I answer, by that power of God, that exceeding greatness of power, which raised Christ from the dead, and set him at the right hand of God. SIR! thus you came to know Jesus Christ, and him Crucified, which is above all knowledge, especially to know ourselves to be Crucified with him; Oh! that is wisdom indeed, and knowledge most transendently excellent: for it will make a man wise to salvation. Besides, thus to know Christ, and thus to know him for ourselves, is of most excellent use to us at present, since it is not only an informing, and speculative knowledge, but a conforming and reforming, a practical and operative knowledge, which works mightily on the unregenerate part: persuading that also (by degrees) to be Crucified with Christ, and to live more entirely by the faith of the Son of God, who loved us, and gave himself for us. (Precious soul) this life by faith, is life indeed, the present life natural is a death to this life, but the believers spiritual life, that is a life purchased at the dearest rate, viz. by the most unvaluable blood of Christ. It's to live in God the Father spiritually, to live in Jesus Christ by the mystical union, and by the sanctifying Spirit of God; breathing this life into dead souls, and quickening our dead & dry bones, enabling & impowering us, to cry Abba Father by the Spirit of his Son: and losing the tied tongue, to say from our own particular interest, O Lamb of God which takest away my sins; all my sins: the sins of all my li●e: nay, all my other men's sins; all the sins of my vile nature; nay, my sins of the first Adam: and all this blessed Jesus, as freely as ever the rain did fall, or the Sun did shine, never to impute any one of them to me, but acquitting and absolving thy poor creature, merely for thy mercy's sake: to justify me for ever, before the eyes of thy glory; nor is this all, (O Father of mercies, says the pardoned soul) but thou dost also richly engratiate thy poor servant, to be the beloved Spouse of thy dearest Son: and to confer that grace of Adoption, to bring me nigh to thyself, by the blood of Christ: yea to confer sanctification on me, that I might also partake of thy divine nature; of a Briar, to make me a sweet Rose, of a Lion, a Lamb; of most deformed, defiled, abominable within and without; to make me lovely, comely, fair as the Moon, beautiful as the Sun▪ & so to take me into thy most holy Covenant, with thyself: and to give me a propriety in all things in heaven, and earth. Thus life is mine, and death is mine, the world is mine, things present, and things to come, all is mine, I am Christ's, and Christ is Gods: a very strange Paradox, a very large Inventory, yet no larger than the New Covenant, in which God hath said, I will be your God, and you shall be my people, that's proof enough: for qui habent habentem omnia, habent omnia: here is a Beehive of the sweetest honey (much beloved in the Lord) before your the effectual calling, like the wand'ring Bee, your honour went from flower to flower, from one tree to another, and found but little sweetness, if any at all, and what ever it was, you were content to forsake that too for Christ: but than you said as Jacob in another case, I have enough, my son Joseph is yet alive; my soul is yet alive, alive to God in Jesus Christ, and with old Simeon, you are daily singing forth this Cantionem Cygneam, Lord now lettest thou thy servant departed in peace, for mine eyes have seen thy salvation▪ Lo! the budding of Simeon's Almond tree, one bud is, Simeon, is a volunteer to death, not dragged thither by fatal necessity, nor his soul thrust out of doors, with a violent hand, but willing now, or his Master shall please: So, good Old Abraham, dies in a good old age, full of years, and full of grace, scarce an empty corner in his soul: both instances had enough of days and years, therefore did breathe, and pant after eternity. And now (celestial soul) harken a while and you shall hear the Spirit of Christ, sweetly whispering, Arise my love, my dove, my fair one, and come away: why tarriest thou? To whom the redeemed doth joyfully answer, Be it so (O blessed Saviour) I do only tarry thy leisure, I come Lord, I come; but in thy time, and according to thy Word, not before: mean while, Lord help me to act faith in thy rich promises, and in a blessed reliance of most holy recumbency, to sit at the footstool of thy great mercy; admiring the honour thou dost to all thy holy ones, and magnifying thy grace, to thy Saints, differing only in degrees from glory; for grace is glory militant, and glory is grace triumphant. And to conclude, Honourable SIR! Holiness in heart and life, is greater honour, then to be born the son of a King: for the holy ones of the Lord have (as it were) the blood Royal of heaven, running in every vein, and the remembrance of every such one after death, is as a precious ointment poured out; or as the smell of the Wine of Lebanon: bear up then (soldier of Christ) against all discouragements in your journial towards heavenly Canaan; what if you do meet with temptations, and trials, nay with fiery Serpents in the way: follow your Captain Christ Jesus, who for the joy and crown set before him, did endure the Cross, and despise the shame, and is now set down at the right hand of the most high. Wonder not (O warrior of Christ) if bullets of temptations, and fire balls of hellish terrors threaten to destroy your faith, which if they hit, they cannot hurt you: Jesus Christ (in whom we are more than conquerors) takes all the blows, and gives you most insultantly to triumph over them; and to read down alley our spiritual adversaries, and to be gainers by them all, in the day of your blessed change; when you shall be clothed upon with the same glory which Christ himself had, from the Father by special donation; and the very day of your death you shall be with Christ in Paradise; as a Bride welcomed by the Bridegroom, when your honour shall for ever sit with the King of Saints, in heavenly places: congratulated by innumerable Angels, and by the general Assembly, and Church of the first born; enroled in heaven, by the spirits of just men made perfect, and with whom your blessed self, shall make one, saying, Hallelujah, salvation, and honour, and glory, and power unto the Lord our God, Amen. Hallelujah. Yours FINIS. Books lately printed for Tho. Parkhurst etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divine characters in two parts, acutely distinguishing the more secret and undiscerned differences between 1. The Hypocrite in his best dress of seeming virtue, and formal duties: And the true Christian in his real graces, and sincere obedience. As also between 2. The blackest weeds of daily infirmities of the truly godly, eclipsing saving grace; and the reigning sins of the Unregenerate, that pretend unto that godliness they never had. By that late burning and shining Lamp, Mr Samuel Crook, B. D. late Pastor of Wrington in Somerset. Folio. Mr. John Cotton his practical Exposition on the first Epistle to John, second Edition, corrected and enlarged▪ in Folio. A Theatre of flying Infects, wherein especially the manner of right ordering the Bee is excellently described; with discourses H storical and Physical concerning them; with a second part of Meditations and Observations, Theological and Moral, in 3 Centuries upon the same subject, by Samuel Purchas M. A. in 40. Catechising God's Ordinance, in sundry Sermons, by Mr. Zachary Crofton, Minister of Buttolph's Aldgate, London, the second Edition corrected and augmented, A Religious Treatise UPON Symeon's Song: OR, Instructions advertising how to Live Holily, and Die Happily. LUKE, 2.29, 30. 29 Lord, now lettest thou thy servant departed in peace, according to thy word. 30. For mine eyes have seen thy salvation. SIMEON, here may be styled God's white Swan, Eccl. 12.5. singing his own Epitaph; now in the time when his Almond-tree did sweetly blossom. It is Simeons' Funeral Song, Cantus F●. nebris. of which Songs, I only find two in Scripture: (so sadly do the most lay down this Earthly Tabernacle; when as the dear Saints of God, should then rejoice with joy unspeakable, 1 Pet. 1.8. and full of Glory.) You read of one in the Old Testament, and that was good Old Moses, 120. Deu. 31.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 Duter. 32. through out years old; who calleth his instructions before his death (giving to the people a song, which he requireth to be written for the use of the Children of Israel, when the Lord should put a period to his days on earth. The second was Simeons' Song here, whose days were protracted, till he should see the Lord's Christ bodily, Galatians. and spiritually at once. Both, great men, and honourable, as say, the Ecclesiastical Histories; both Holy, and Godly men; Moses was God's Servant, and so was Simeon: Both honoured with a Religious and Blessed memorial: Moses dies, with fixed eyes upon true Canaan; but Simeons' eyes are fixed upon Christ. The Spirit of God knows as well the time of our Spiritual joys, as of our effectual calling; and the actings of our repentance, and of our Faith: See here, this good old man, is now excited to take the opportunity to act his own joy, & to personate that, which believers should act much more than they do; namely, to look believingly on the Lord Jesus, their joy, and consolation as Simeon did: Who First took him up in his arms, whom he had before entertained in his heart, and so is even raptured in the superabounding love of his Lord Christ, the blessedest armful, that ever the good Old man, had in all his life. Observe, that Simeon declares his joy by a Holy Elegy off blessing God, for this so magnificent, and long expected a mercy, as this sight did contain: That he looks of all else, and will needs die out of hand, to be forever in the possession, of this beatifical Vision. Observe the form of the holy Elegy, verses 29, 30, 31, 32. called Simeons Song; as if he had said, I fear not sin, nor dread I death: I have lived enough, I have my Life: I have seen enough, I have my light: I have sorrowed enough, I have my joy: (sweet Babe) let this Song be a Lullaby for thee, and a Funeral for Me; sleep thou in mine arms, while I depart in peace. Simeons' resolve and willingness to die. Simeon resolves to die willingly, so freely doth his heart breath out, and his tongue express, what he had so well resolved on. Simeons' time in which he wills to die, neither sooner nor longer. His time, even now, (Lord) no sooner, nor no longer: Lord say Amen to my desires. Note his relation, in which he stood, in the word Servant, answering relatively unto the word Lord: and so 'tis between a Master, and servant. And here let us observe Simeons humble acknowledgement of his relation, Simeons' humility. in being the Lords Servant. A Servant indeed he was both in heart, and life; both in word and deed, an humble worshipper of the Lord God; who as he had been graciously preserved by him, in a 1000 dangers all his life long; and much owned from his Mother's womb till now: So he will now resign up himself in death to the safe custody, and farther favour of so good a Lord, and Master. In the words be two parts. 1. A Proposition, Lord now lettest thou thy servant departed, etc. 2. A Confirmation, For mine eyes have seen thy Salvation. In the first he proposeth the large desire of his soul, as if he had said, Lord long have I lived, and have seen all the Vanity that is under the Sun; and thought I could never have my fill: But now Lord, since thou hast made me see the emptiness of the creature, & thy fullness; why do I live any longer in such a place as earth is? In such a condition as mortals are? Lord now lettest thou thy Servant departed in peace: What, depart out of thy public service now in the Temple? no, but by thy leave, but thou (Lord permitting,) let my long imprisoned precious soul departed this body, and this body and soul departed, out of this present world. So now he desires death, which is resolutio animae a corpore, (as the Philosophers call death,) who say that there is a strong ligament between the soul, and the body, which death doth untie; and so deliver up the person either to a better, Qui pacatum habent Deum, et pacatam conscientiam illi in pace moriuntur. or worse place. Simeon here desires to departed in peace, who as he was at peace with God, and with his own Conscience: So he desires to die in an holy calm, and sweet peace. Hitherto of the proposal, next briefly of the Confirmation. For mine eyes have seen thy salvation .. The happy death of every gracious Simeon, is much exalted, by the promises of God, which in Christ Jesus are yea, and Amen, to the praise and Glory of God. 2 Cor. 1.20. As if Simeon had said, Domine jam moriar alacriter; Lord I will now departed, for mine eyes have seen thy Salvation; Lord now said thy Holy Oracle truth, which was delivered me to believe, Isa. 5.2. All the ends of the earth shall see the Salvation of our God. Isa. 52.10. And I Simeon myself do see the person, and the thing (viz) Christ and his Salvation, which he shall bring to all Nations. Nor is this all, but he speaks of the Offices, and actings of Christ: saying, which thou hast prepared before the face of all people, Isai. 49. out of Is. 49. I will also give thee for a light to the Gentiles, that thou mayest be my salvation to the ends of the earth. Him whom man despiseth: Him whom Nations abhor, Kings shall see and arise, Prices also shall worship because of the Lord that is faithful. [And to be the glory of thy people Israel.] Here's high exaltation of the Tribes of Israel: because from amongst them, shall Christ come according to the flesh, and the consequent of Simeons' Song, was, 2 Luke. 33. 1. The parents of Christ they marvel especially considering, what they lately heard from the blessed Angels, 1 Luke. 30. & what the Shepherds reported of him. 2 Luke. 34. 2. Simeon blessed them, and said to his Mother Mary behold this Child is set for the fall, and rising again of many in Israel. Now as Solomon's throne had six ascending Ivory steps over laid with gold: 1 Kings 10 18. so here be six steps of ascent, for the poor soul to come very near, to a greater than Solomon, even to the everlasting King of glory; 2 Cor. 11.2 who hath a long time been preparing every gracious soul, to be a Bride for himself, and to enjoy the Lord Jesus in his blessed arms, with everlasting conjugalls. Where first note, the time, now, presently without farther stay. Secondly note his desire to enjoy and adore him more and more fervently. Thirdly note his dutifulness in the appellation he givs himself, the name of a servant. Fourthly the dignity of his Master in the word, Lord, one of great command, power, and place. Fifthly the ground of his request, the word, the infallible word, let me die according to thy word, according to thy word of promise. Sixthly the condition in which he did desire to die, and that was in peace. Simeon now had the Lord Christ in his arms, who made peace, who came and brought peace, who was peace, and the very God, & Prince of peace. Ah soul that's the only time for thee, & me to die, when we have gotten Christ into the arms of our faith, then, then, & not before, we can sing with Simeon, Lord, now lettest thou thy servant departed in peace: for when Christ is thus in thine arms, thou art in his arms also, so reciprocally do these two lovers clip, and embrace each other. Now a word both of this proposal, and confirmation in the manner of his speech. The words be the humble prayer of a gracious servant to his Lord viz. to die presently in peace; but according to the mind, and with the good leave of his Lord, Quest. But who is Simeon here? or, what it Simeons condition? Answ. 1. A servant, but an honourable one, for he was the servant of the Lord of life and glory. Answ. 2. A servant, bound by strongest obligations of oath, and covenant. Answ. 3. A servant, during life, nay a servant for ever, to a Master whose service is perfect freedom: Joh. 8.36 but what freedom can such a servant ask or expect? yes this great Lord hath a blessed freedom, an everlasting jubilee, to grant to all his servants; that aged Simeon foresaw, and that he asks. Mistake me not, Simeon desires not asks not to be freed from the service of his Lord: but asks to be translated into an higher, into a more celestial, and evangelical service, & according to the faithful word of promise made to him by his Lord: and so hearty desires, and prays to departed from faith, and hope, to fruition: from prayers to praises, from fears and doubtings of a misgiving heart, to a most sweet tranquillity, to fear and doubt no more: from pains, and dolours, to perfect ease: from miserable comforters, to the God of all Consolations: Job. 16.2. Rom. 15.5 2 Cor. 7.5. Heb. 2.14. Heb. 12.23.24. from troubles without, from fears within, from sin, death and him that had the power of death, to eternal, heavenly joys: to the great assembly to the lambs redeemed one's, to perfect holiness, and endless happiness, and to Jesus Christ himself to be partaker with him of heaven's glory; yea of that very glory, which himself had with the Father before the world was, Joh. 17.5. and to be possessed of that very glory, which the humanity of Christ hath at this present time, at the right hand of God. Simeons' eye of faith was poring to look through the dark cloud of his infirmities, upon this dazzling glory, and so doth beg his freedom, to be discharged of his earthly Tabernacle, according to the word of his Lord. now I shall endeavour to sum up all, and to mould the proposition of this ensuing Treatise in one most certain conclusion. Doct. Such may upon just cause, desire to die, who have seen the Lords salvation; as Simeon did here. Many have unjustly desired to die, upon unjust considerations; as Cato, Cleombrotus, Lucretia, and others: quia Spiritus latenter jusserat. lib. 1. cap. 21. but they may alone (upon just grounds) desire to die, who have an eye within the veil, and an ear to hear the spirit bid them, now, be willing to die. Those sacred Virgins who in the sack of Rome, chose to prevent the barbarous heathen, prostituting their bodies to uncleanness, by a volunta-murthering of themselves, had no warrant at all; nor ought they under any pretence, have fled unto so desperate a prevention, this but by the way. They alone, who have had a gracious aspect upon the Lord, can be rightly willing to die: they who have so looked into the promise, that they are assured, God will show them their Lord, first believingly, and then beatifically, do also look upon death (which was wont to be so formidable) as very much changed: for now, death is no longer a destroyer, but a deliverer: no longer a punishment, or a curse, but a blessing: yea death to a bliever, is one legacy in that rich Inventory of the Epistle to the Corinthians, 1 Cor. 3.30. all things be yours, death is yours. While death was in the Devil's power, death was an enemy; but Christ hath made it a friend, and a blessing, a bridge to pass over, from the vail of tears into the Kingdom of glory. As Haman provided for Mordicai: so death intended a curse, and mischief, but accidentally it proves a blessing, and to be desired. Indeed to men without God, and Christ, out of Covenant, and without the word of promise, death is of all terribles, the most terrible: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and a most rigid executioner of divine wrath and vengeance; but to the Godly, so 'tis a servant of the Lords, and our servant to unlock Heaven gate, and to admit the precious souls of Christ's redeemed one's into Christ's bosom: such do quietly send away their souls to heaven, whereas the ungoldly man or woman (who is an unbeliever) his soul is taken from him; Luk. 12. Job. 27.8. and as Job speaks, will they, nill they; they would fain live longer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they must not, they cannot, so inexorable is death to them: but every Simeon is willing to resign, when his Lord shall please, he dies not, because he must die: but because he willingly subscribes to the Lords fiat. This Conclusion is confirmed by manifold witnesses. To me to live is Christ, 1 Phil. 21. to die is gain. But Paul was here in a great strait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 23. having strong arguments on both sides, to desire life, and to desire death therefore saith, I am in a strait between two, having a desire to departed and to be with Christ, which is far better. Nevertheless to abide in the flesh is more needful for you, that your rejoicing may be more abundant in Jesus Christ for me. Another testimony of this truth proposed, is in St. Paul's second epistle to the Corinthians. 2 Cor. 5.1, For in this we groan earnestly desiring to be clothed upon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with our house which is from Heaven: For we that are in this Tabernacle do groan, being burdened, not for that we would be unclothed, v. 4. but clothed upon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is God; v. 5. who also hath given us the earnest of the spirit, & so goes on, Therefore we are always confident, v. 6. knowing that whilst we are at home in the body, we are absent from the Lord, For we walk by faith, & not by sight, we are confident (I say) and willing rather, to be absent from the body, u 7. and to be present with the Lord. Quest. But whence all this? Q. Answ. From the Apostles hope, A. and expectation he had of Heaven, that mortality might be swallowed up of life; according to the testimony, and earnest of the spirit of God, that after this life he shall be clothed upon, with life, and glory: that then he shall be with the Lord: Thus much his faith had showed him. And thus much for the confirmation. We cannot see Christ in his coessentiality with the Father, and with the Holy Ghost: Such a sight of God here below, would be inconsistent with a mortal and sublunar being, and would swallow up the Creature man: as the Schoolmen do affirm. But here against doth Gregory object, What? may we not see, who see the Lord's Christ? Especially seeing him God-man, as Simeon here did? no longer in the type, but the truth itself. qui videant videntem omnia, quid non videant? Greg. sol. lib. 4 cap 33. St. Augustin doth well answer this, and the like objections, saying, we can see no more of God, and of Christ than God shall please to manifest unto us, or then Christ shall please to reveal unto us; as he did to Moses, when God did put him in a cleft of the Rock: Exod. 33.22.23. what breaking forth of his glory the Lord shall please to discover unto us, finite creatures, those we may see. Visione intelligibili videntar ea quae sunt à nobis intelligibilia. Aug. But the Father goes on further, we may see much of God with our intellect, (I mean) of such things, as are intelligible; and thus many things of God, and Christ, do fall within our capacity, and as we are able to bear them; thus visions be some darker, some more lightsome, some persons have more day, and some more night; yet, at the best, our sight here, is but obscure, as the old man's sight, through his spectacles. I say some Saints have clearer visions, as Ezechiel, to whom the Lord opened Heaven; which made him say, I saw the Visions of God. The great Jehova, Deodate in his Annotations. did after a special manner, Illuminate his understanding faculty, and did reveal to him such divine, and ravishing secrets, as did far surpass any human capacity; with which some precious Jewels of the Lords, have been so spiritually transported, that they have sweetly breathed out their celestial souls, into the arms or bosom of their Lord Christ, their salvation; as Simeon did desire here to do. One well observed of late, that there is nothing, which hath so great an influence, upon a holy man or woman, nothing doth so much affect their hearts, as a clearer discovery of the visions of God: as when Job said I have heard of thee by the hearing of the ear: but now mine eye seethe thee. Job. 42. And saith St. Augustin, who is said to be 12. years old when our saviour suffered Euse. Eccle. Hist. lib. 3. Exo. 34.6. oft wished to have seen Christ in the flesh, as Ignatius that blessed Martyr did. 1. there's a sight of God in his divine attributes, and so he proclaims himself, in the hearing of all the peopl; The Lord, the Lord God, merciful, and gracious, long-suffering, and abundant in goodness and truth, etc. Aquin. 2. There is a sight of God in his eminency & excellent greatness; & so appeared he to Moses, out of the midst of a burning Bush: and to Abraham, Jsaak, and Jacob, by his Name (Jah) that deminutive of the Word Jehovah, Exo. 3.2. Psa. 68.4. or God Almighty and All-sufficient. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So, by his name (I am) ver. 14. This is my name (saith he) forever, and this is my memorial unto all generations. ero qui ero. Thus the Israelites saw him, in his excellent greatness, which he did so display before them. 3. There is a sight of God's surpassing purity, and holiness of his nature, and so the Angels and souls of the Saints departed, and now in Heaven do see him: Isa. 6.3. and so the Seraphims, who cried one to another, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory. 4. there's a sight of the plenary blessedness, and fullness of God, Gen. 17.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filling all things; of which God himself told Abraham, saying, I am the Almighty God, walk before Me, and be thou perfect. 5. there's a sight of God's dominion and Sovereignty, Isa. 6.5.6. at some glimpses of which, said the Prophet Isaiah. Woe is me, for I am undone, for mine eyes have seen the King, the Lord of hosts. etc. 6. There's a sight of God in his providences, who doth so dispose of, Ep. 1.11. Mat. 6.26.27. Rev. 4 11. and order all things, according to the counsel of his own will, that he doth whatsoever pleaseth him, both in heaven and earth: he provides maintenance, and subsistence, for the host of all his works: vegetative, sensitive, or rational, whether animate, or inanimate, Mat. 10.30. For the Lilies of the field, for the Fowls of Heaven, the very hairs of our head are numbered. Ps. 74.17. Job. 36 27. Job. 37.10. He order the day and the night, Summer and winter, Heat and cold, and he maketh small drops of water; By the breathing of God frost is given; and the breadth of the waters is straitened. 7. There is a sight of God in the face of Christ, viz. a reconciled God, and Father in Jesus Christ, and which, more fully to make known, this God, and Father, 2. Cor. 4, 6. hath commanded the light to shine out of darkness, to give the light of the knowledge of the glory of God, in the face of Jesus Christ; So that as the great body of the sun, gives light to the world's hemisphere, Mal. 4.2. so does God in Christ (by the son of righteousness: sending forth the blessed beams of Evangelicall grace and glory) shine upon the Church, Gloria Dei hic est perlucida, & refulgens. Oecolamp. in Eze. 43.2. and give saving light, into dark souls; and doth blessedly break in upon blind men and women, who before, sat in muffled darkness, and in the shadow of death. Reader heed these things well, for they carry, light life and power in them. 8. And lastly, vosti haec fidei contemplatio tranfigurativa appellatur. Theod. epus Cy●i de fide in Epiph. there is a sight of God in the person of Christ, and that is when we do apprehend a Godhead filling the humane nature, with most unutterable apprehensions of God, his Divinity, and when (by the powers of rich grace) we do come to apprehend ourselves, so far interessed in the two natures of the second person (for ever made one Christ) as to conceive and believe ourselves, to be the chosen, cum Deus sese suaque c●gnoscibilia largius & perfectius patefacit suis. Mercer. in Job. 4.5. and beloved of God in Christ, before the world was; and (by the mighty work of free grace) do begin to find ourselves, accepted, beloved, redeemed and saved by our Lord, thus set before us: whom blessed Simeon, looks here on, corporally and spiritually as his own Christ, as his salvation by means of the most Holy and happy continuance, thus many Prohets and Kings have desired to see, Luk. 10.24 of all the three Persons in the Trinity: whereat Simeons' heart became wonderfully enlarged: It being given in to him from above, (according to the promise of the Holy Ghost) that he should not see death, before he had seen the Lords Christ. junius in Isaiam. Simeons' sight here was not only ocular and intuitive, but but intellectual and fiducial, being Divinely revealed to him, as the visions of Daniel, Ezekiell, and John: for his sight was a manifold vision, Epist. ad smyrn & Policarp. of the Lords Christ in person, in his natures, in his offices; so that Simeon was (as it were) transfigured, Isa. 22.1. Epo verò & post r●surrectionem in carne cum vidi, ubi ignatius habet, locum tempur, & personas quicum petro erant, & ipsa verba Christi. as Peter James and John; and carried into the valley of visions, to whom God pleased also to Communicate, a vision of rapturing loves; as to the Church in the Canticles; and as unto blessed Jgnatius, but after his resurrection, when he appeared unto Peter, and those who were with Peter, his words be, and I also after his resurrection saw him. Simeon was communing with the promise, Promisit s● deus compariturum in nube, Levit. 16.2. Nubes fuit symbolum inhabitantis dei miserentis, ac eos servantis, quum templo Salomonis & sancto sanctorum primùm importaretur arca, digressis commodùm sacerdotibus ex adytis, nubes replevit domum domini, nec sacerdotes subsistere poterant, ut administrarent, prae nube illa; quandoquideme rat repleta gloria domini, domus domini 1. Regum. 8. verùm hoc loco constituto templo novo, claritas & splendour, absque nube refulget patres omnes sub nube suerunt, & omnes in mosen baptizati sunt nube, sed jam, quia revelationis tempus, absque nube in fancy Christi, gloriam dei contemplamur, nunc, non inter Cherubim lux est, sed illucescit & resulgiet ipsa quoque terra, a gloria Dei: quemad modum terrena Credentium corda, incomprehensibili lumine gratiae adimplentur, aeterno templo dedicato haec terra in Adamo, maledicta est, & tribulos gignit; faedissimis enim cogitationibus discerpitur cor hominis: intranti in novum hoc templum suum gloriae Dei perlustris eadem efficitur: nos enim pridem peccatores regenuit in spem vivam. Ecolamp. Mag. Basiliensis Episc. in Ezek. 43. and with his faith about the veracity of that promise, and about his Lord Christ, wrapped up in the promise, for his use; mean while, doth the Lord bring in Christ himself in person, who was the soul and marrow of the promise: and so his believing soul, was (even here) gratified with a blessed vision, whereof more fully in that which followeth, namely, Simeons' delight, Simeon sight, and desire. I shall amplify this truth by two necessary questions. Q. Quest. 1. What this (so working sight) is? Q. Quest. 2. What this desire is? A. Answ. To the first, I answer that after a sinner hath taken some good notice of his miserable self, out of Christ, Eph. 2.12. out of Covenant, a stranger to the Common wealth of Israel, without God, and in a miserable pickle, confounded in himself (as Ephraim) much afflicted, and greatly humbled before the Lord. Jer. 31.19. I say after such a sight of himself, when a wretched sinner comes to see Christ in the gospel, (as in a crystal glass) chosen of God, and the beloved Son of God; 2 Cor. 5.19. in, and by whose mediation God did reconcile himself to the world. And when a sinner comes to see himself in his Christ, as his Christ; as one in whom he he hath a special interest, and propriety (as blessed Thomas did see Christ, when he cried out, my God and my Lord) and when thou comest to see him, who hath made thy peace with his Father, by his most precious blood upon his Cross. And to see him, who hath procured thy justification, thy adoption, and purchased his Father's everlasting love for thee, and hath given thee to be an heir of Heaven, a coheir with himself, and provided rich mansions of endless glory. Such seeing, Liking. must needs breed liking, & such will breed desires, & longing even to be sick of love, after the fuller enjoyment of him, who is the Author, and finisher of thy salvation. It is to see the Lord Christ, A. 2 clothed in our nature for us: and to see him in both natures, our mediator and advocate with the Father: to see him our King, our Priest, our Prophet, mightily enabled to carry on, and to complete the work of our redemption to the uttermost: it is to see him, who as he was promised by all the Prophets to come into the world; Act. 10.43. so I see him come indeed, to make satisfaction to divine justice for me, to pay my debt, and to set open heavens doors to me, and to pave for me a new and living way to go to God by him. Heb. 7.25. A. 3. It is to see my gracious Lord reaching out both his arms of his love, to receive me into the blessed bosom, and tendering the precious self, to be made of God to my soul, wisdom righteousness, 1. Cor. 1.30. sanctification, & redemption: to see him my joy, & life, the life of my life, the soul of my soul, my crown and glory, to see him owning me to be his beloved spouse dying for me, & respecting more my spiritual life, than his own natural life, and he died once that I should live for ever: it is to see him who chose to be accursed, that I might be blessed: who was content to be condemned (as a vile malefactor) that I might be acquitted, justified, and saved. It is to see him, who suffered the torments of hell for me, that I might for ever enjoy, the glory of heaven. Think now blessed soul, hadst thou been in Simeons' case, & place, whether thou wouldst not have said, and sung as Simeon did, Lord now lettest thou thy servant departed in peace, according to thy word. For mine eyes have seen thy salvation. 2. Question. What this desire is? Desire is the wing of the soul, 1. a strong desire Pher. whereby it moveth towards some good, where it loveth to feed itself, and to be satisfied with the thing desired, Job. 39.29. as the Eagle looks on the pray afar off, the Eagle is sharp-sighted to discover the pray; swift of wings to hasten to it; armed with strength to seize upon it: so our desires (according to our apprehension of the objects goodness) does convocate all the powers, and faculties of the soul, to promote, and procure the good beloved and desired, as in the text, Simeons' love, and desire is fixed upon Christ, the best good in heaven, and earth, 2. Hag. 7. and therefore is called the desire of all Nations. Well might Simeon desire what he did: for (as it is said of a Roman Emperor) neminem unquam dimisit tristem: So the Lord Christ never sent any longing Simeon away empty, who comes to him as Simeon did, (sub ratione boni & jucundi) to find enough in Christ to fill up all desires, and all the vacuities in the soul. Nothing comparable to Christ, thought Simeon, Exod. 33. nothing but Christ, said the blessed Martyr, nothing but thy glory, said Moses, show me thy glory: like Anselms bird, tied to the ground with a string, and ascending to the length of the thread, raising herself, and flying upwards. Oh! so is my soul (said he) sighing, groaning, and desiring to departed, & to be with Christ, (as Paul) to see the Lords salvation, as Simeon. This desire is a restless desire of a poor, weary, heavy laden soul, A restless desire. very low in a vale of misery, and valley of tears, exiled from her native soil, where troubles, and griefs, crowd in like Jobes messengers: as the waves of the Sea, Rom. 7.24. one at the heels of another. Which made the Apostle to ask, who shall deliver me from the body of this death. The consideration of which made an Heathen to say to his Scholars, that if it were offered, which Sr Robert Harley said oft in his old age. him to be young again, he would not accept such an offer; so troublesome did he count this present condition to be. But the precious servants of the Lord, have more cause to desire death; for that they do live under a better hope, and do see their celestial souls under the miserable captivity of sin, and satanical thraldom; combating continually with the lusts of the flesh, 1. Jo. 2.16. the lusts of the eyes, and the pride of life; with troubles of divers kinds, with discontents every moment: under the emptiness of the creature, the groaning creature, which we do too much rely upon: besides what troubles? what wants? what fears? what doubts? what losses? what crosses? is every day filled up withal? what malice, and envy, from the men of the world, for godliness sake, if but in appearance? Ps. 35.19. What slanders? lies, and mischievous reports shall be vented, and sent abroad to blur and cloud a gracious conversation. As David complains of mischief divised, and contrived against him (a poor innocent) without any cause on his part. What unrighteousness? oppressions? what self-seekings? what vainglory? confusions divisions? what rendings of Christ's seameles coat? enough to make any good Simeons' heart to ache, and his eyes like the pool of Heshbon to stand full of tears of water, and under all these abominations, (as branches of the curse) together with the vanity all things are exposed unto; even the unreasonable creatures do groan, yea, Rom. 8.22.23, the whole creation groaneth together under its vanity: and the dear servants of God, cannot but be very sensible, and be willing to draw forth their desires after that glorious liberty, and happier condition laid up for them in the safe hands of Simeon's Lord. Nay, this good old man had learned under what vanity all things below Christ did groan; how far from home they were and under how perilous and sojourning a condition. How obvious they lay to the grudge of the world's nabals, and how their ears are daily beaten with the barkings of balaamitish curs, who drive designs to set the world (their earthy god) above Jesus Christ, these things ran much in Simeons' heart. Besides the personal evils, and sufferings of decrepit old age, of languishing sickness, under a world of bodily infirmities; the seizure of mortal diseases, which do ascertain death not to be far of. And although we know that we must die, yet we know not how soon. The pinching pains, and incessant dolours of a worn-out, decayed body, at the best but of a crazy constitution, supported (like an old house) with the props, and buttresses of art, and nature, ready every moment to fall about our ears; making us wish in the morning, Deu. 28.67. would God it were even, and at even, would God it were morning. All which laid to heart, makes blessed Simeon desire to die, and live no longer: but to die in the arms of mercy, no matter how soon, to wish, to sigh, to groan, and hearty to long for a principle of faith, and hope to departed in peace. Good old Simeons' desire is, the desire of restlessness after that which is above all desirable, even rest, and salvation in Heaven with the people of God who rest from their labours, Rev. 14.13 and their works follow them. Ah soul! hadst thou but a sweet taste of this blessed rest remaining to the people of God Heb. 4.9. Gal. 5.22. hadst but the fruits of the Spirit in any gracious measure! thou wouldst bid all adieu, and couldst willingly part with all on earth, such as honour, pleasures, profits, friends, nearest, and dearest relations; with all thy earthly interests, and contentments, yea with all thy lands, revenues, and life itself; and wouldst sigh, and groan within thee (as old Simeon did) after the fuller enjoyment of thy Lord and dearest Christ, waiting for the adoption (to wit) the redemption of thy body. 3. A desire of Contentment. 3. a desire of contentment. Rev. 12.1. Good old Simeon hath enough of life, Rev. 12.1. being clothed with the Sun, he can now tread the moon under his feet. And (as Saint Paul) have a low esteem of all things beneath Christ, Phil. 3.8. and can say, Psa. 116.7 as David, Return to thy rest, O my soul: for the Lord hath dealt bountifully with thee. And hence doth gracious Simeon, desire to acquiesce in his Lord, and to die by his statutum est, who is life itself; to possess him, possessing whom he is assured, to possess all things; therefore said well-contented Simeon, Lord let me be translated hence in thy good time, to be inseparably with thee to all eternity. 4. of Admiration. 4. A desire of admiration. Simeon might well admire the glory, and excellency of that Salvation, on which his eye of faith was so fixed, and stand amazed, Malac. 4.2. at the rays of this Sun of righteousness, which shines not into every soul, and saith. Oh! the pretiousness of this salvation, which is so attractive as to draw out my soul out of my body; my soul, and body out of this present evil world: but for blessed ends, blessed be thou my Lord; that I may worship thee in Heaven, as the four beasts did, and the four and twenty elders, when they fell dow before the Lamb, And sung a new son, saying, Revel. 3.9. thou art worthy to take the book and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. Blessing, honour, glory, and power be unto him, and unto the Lamb for ever, and ever. So much in answer to the two Questions. 1. What this sight is? 2. What this desire of Simeon is? Reasons why all Christ-seeing Simeons may desire to die. Because old Simeon found himself delivered from the curse of the first Covenant, Gen. 2.14. which was eternal death; as it holds proportion with the blessing in Paradise, eternal life: and he found himself delivered from the wrath to come, by him, who was to die, and to destroy him that had the power of death. Heb. 2.14. Job. 33.24. He found himself delivered from going down into the pit, death was in itself the sentence of the law, and the recompense of an offended God: but old Simeon found the jaws of death broken, and this beast of prey, now becomes unable to hold him, no more, than it was able to hold Jesus Christ: and therefore all Simeons may insult in their death over death, and say, Hosea 31.14. used by the Apostle. 1. Cor. 15.55. O death where is thy sting? O grave where is thy victory? the sting of death is sin, the strength of sin is the law: but thanks be to God, which giveth us the victory through our Lord Jesus Christ. Death doth deliver us from, and periodize all wrongs, vices, infirmities, bodily pains, and labours, all the piercing cares of this life, and all vain pleasures. As after Noah had been tossed but one year upon the waters, Gen. 8.4.20. how glad was he to land on Mount Ararat! so, old Simeon after many years, wearisome days, and nights, fluctuating on the waters of worldly perturbations, O how glad was the good old man of a resting place! where he could say hîc ero salvus, as the long sick man did write upon his grave stone, hîc ero sanus. Reason 2 Because all blessed Simeons do see their salvation future, as present, so doth faith prevent time, and is the evidence of things not seen, and the substance of things hoped for. Heb. 11.1. Luk. 19.9. This day is salvation come to thy house (as when Christ called Zacheus from the tree) salvation is actually begun then in a believing soul, who is said to have his conversation in heaven, Phil. 3.20. while he is below. Whence he looked for a Saviour the Lord Jesus Christ. 1 Cor. 15.18. And when death comes believers do not die, but sleep: nothing of them dies, but their sins, their imperfections, and afflictions; yea the very being of sin, is done away, as when the house is pulled into pieces, all the ivy roots in the wall are destroyed. Reason 3 Death opens a door to believers to be received into Christ's arms, into the bosom of glory. Our losing from the body is, to be joined to Christ, 2 Cor. 5.8. and that is very sweet: here is a mystical union to Christ, but no glorious presence, no, that's the crowning mercy, which is kept till after death. Now judge you, here you are a prison, there enlarged: here you are absent from your head, your husband, your Lord, and King eternal; but by death the soul is put into the hands of the blessed Angels, and by them is presented to Jesus Christ, to be for ever with the Lord in glory. This Simeon foresaw, and therefore said, Lord now lettest &c. Which dvides itself into these Reason 4 three heads. 1. The conflict between soul, and body in death. 2. The necessity of death, in regard to soul and body. 3. The blessed advantage which soul and body find in death. 1. Great is the conflict oft times, the spirit may be willing, when the flesh is unwilling: which two twins, do (a great while) stand at loath to departed: Jacob was not by, Goe 45.26. and by willing to leave his Country, and the Land of Promise to go to his Joseph, Israel not by and by willing, to go out of Egypt, Exo. 5.21. though it were to terminate a long, and tedious captivity in Egypt, Exo. 12.40 Phil. 1.23. of 430 years. Paul's Cupio dissolvi did not by, and by break forth, till the weight of sin, carnal conflicts, the buffet of Satan, and manifold persecutions did load, and weary his precious soul, together with a tedious mortality: but then this gracious servant of the Lord, became willing to put off his body of sin, and death together, and with Simeon to say, Lord now lettest &c The same hand which doth take down our earthly Tabernacle, doth build for us a surer and eternal habitation made without hands in the Heavens; at which change, 2 Cor. 5.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 12.7. the soul is taken to God that gave it, till the last day; when soul and body shall be made capable of those higher enjoyments, which Jesus Christ hath dearly purchased, and prepared for them; a taste whereof our Lord was pleased to give unto Peter, Mat. 17.2. James, and John, in the transfiguration; and unto St. Paul when he was raptured into the third heaven: 2 Cor. 12, 2, both which, some have thought to be more comprehensive, than this vision of old Simeon here; and yet all the dear Servants of God do (in some aspect) see Christ, before they die; and amidst some fears, and misgiving thoughts, do abundantly long to see him more. 2. the necessity of death in regard to soul, and body. No mortal wants any thing so much as immortality; and wants do necessiate men to desires, storms drives many goodly ships into harbours; war doth force the stoutest men to holds, and forts: so the soul and body of the Lord's gracious ones, much pinched with the sense of their wants of glory to come, and of their beatifical fruitions promised them, be necessitated (with blessed Simeon) to desire to die, that they may pass over troublesome Jordan, to enjoy the promised blessings, of celestial Canaan, where soul, and body shall be refreshed, enriched, Ps. 24. and eternally glorified, with Jesus Christ, their everlasting King of glory. which thing our Saviour doth sweetly breathe out by St. John, Joh. 17.24. in that prayer of his, Father, I will that those whom thou hast given me, be with me where I am, that they may behold my glory. q. d. that they may behold my transforming glory. 1 Cor. 13.12 Can the glory of grace that comes by Christ, represented to us as in a glass, so transform a soul, as Simeons in the text? hath the glory here by mediums such a power? then, what will it be when we shall behold it without means. Something Simeon did reach after in his holy wish, which he could not comprehend here below, though he had his Lord Christ in his arms; but he will rejoice in God his faviour, he will believe, Job. 14.14. and hope well, he will expect, and wait with holy Job, till his change come: when he knew his joy shall transcend the joy of harvest, or that of men dividing the spoil: 1 Pet. 1.8. it being a joy so unspeakable, and full of glory. See then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that death is necessary to prepare the soul, and body for immortality; of which more in the third branch of this fourth reason, as followeth. 3. The blessed advantage which soul & body find in, death, after death, Phil. 1.12. presently the soul gins to be in its prime: for whilst she was in the corruptible body, she was ruled by corrupt sense and violently carried by lose appetite; driven, and compelled (against its own gracious desires) to give way in some part to a body of sin: for she can hardly look out at the eyes, but looks upon a baited hook: nor hear by the ear, but there is the serpent's voice, nor the tongue taste, but there is some gall in that honey: nor the hand touch, but there is a defilement: nor the foot tread, but there's a net: and every sense a member of the body, ready to be a Judas to the soul, to betray her with a kiss. Now what wise Simeon will not be willing to departed, to exchange a dungeon for a palace; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. copper for gold; base beggary for high honour; a short lease of base heath, of barren and craggy rocks, Gen. 3.23. 1 Pet. 1.4. for the garden of Eden, a paradise; nay for an inheritance immortal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and incorruptible. For (as one said) to live here, is to be half dead at least, death hath the all of a great part of our lives, and dead works (I think) have above the one half of the most sanctified one's here, who yet do die daily, 1 Cor. 15.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 7.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that they may live the more to Jesus Christ. For the body, (the body of death, as Paul calls it) is but let fall into the earth to sprout, and grow (like the corn in the ground,) to grow incorruptibly, spiritually, as the Apostle at large speaking of the advantage, which the body hath by a blessed death; after when, (till the resurrection) the glorified Soul shall not need to return back again into the body, both do sweetly repose, in their present state, till the second appearance of our Lord, Phil. 3.21. who shall change our vile bodies, and make them like to his most glorious body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Co. 15.42 43. according to his mighty working. Thy body in death is made a great gainer in three particulars, for it is laid down in corruption, but it shall rise in incorruption; it's sown in dishonour, but it is raised in glory; Yea with exact comeliness of stature with beautiful proportion, where was deformity (either by the excess, 1 Co. 13.10 or defect of any part,) there all deformity shall be done away. Commonly a little before death the body looks pale, wan, earthlike, nay sometimes one may smell earthliness, and there is a kind of loathsomeness, even to dearest, and nearest relations; immediately upon the departure of the soul, the body gins to be unsavoury, as well as unlovely, and could the dead body speak, it might say to the grave thou art my house; To the worm, thou art my Mother, Job. 17.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goe 23.4.6. and Sister. And sweet friends; as Jonathan, and David will look out a burying place, to bury their dead out of their sight. But yet in the day of their resurrection, the bodies of all blessed Simeons shall rise in great splendour, and glory; Mat. 6.28. like the lily root, which lies in the winter in the ground: but in the summer riseth a well clothed flower, very glorious: so shall the bodies of the Saints be glorified, like the very body of Christ, Isa. 26.10. now at the right hand of God in heaven. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor 15.43 Consider the then constitution of thy new frail body; it was Sown in weakness but will be raised in power. All constitutions of bodies be not alike, but were thy body of Goliah's strength, Goliahs' '. yet one languishing sickness, will make thee non able to turn in thy bed, or put on clothes, or lift thy hand to thy head, or set one foot on the ground before another to go. But the day is coming (blessed saint) when thou shalt be raised in a most healthful constitution; never more to need meat, drink, clothes, physick-art, or any help: no more weariness, sickness, hunger, cold, or nakedness; Mat. 22.30 but thou shalt be as the Angels, and Saints in Heaven. 3. Consider now that thou art a natural body: but thou shalt be raised a spiritual body, called so, because it shall no longer need any natural means, or helps for the presevation, nutrition, and conservation: but shall be wholly delighted in God, and in an immediate communion with him, shall be filled with God. Thou shalt (as it were) be spirituallized with the nimbleness of a Spirit, Aug. so as in a very short time, thou mayst move from place to place: So that (saith one) where every soul would be, by and by it shall be there, and you read that suddenly after the resurrection, 1 Thes. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. our bodies shall be caught up to meet the Lord Christ in the air, which is the beginning of this agility, and glory. Thus much of the reasons, which are; 1. From Simeon's deliverance. 2. From Simeon's eye of Faith. 3. From his embraces with Christ. The 4th consists of these 3 heads. 1. The conflict between soul and body. 2. The necessity of death. 3. The blessed advantage the soul and body find in death, in three particulars. Application in four Corollaries. 1. The first contains matter of instruction, with some necessary doubts, and objections answered. 2. Matter of terror to wicked men. 3. Comfort to the Godly wise. 4th Exhortation, which runs into 4. branches. To be thankful for this sight of Simeon. To prepare timely and solidly for an happy death. To submit graciously to the Lord's dispose of us, in life, or death. To be moderate in mourning at the loss of godly friends. Whatsoever death may be to others, Corollary yet to all good Simeons it's a desirable and a singular blessing. Such (through death) do look upon glory on the other side of death, who are not sadded at the separation of soul, and body: because of their eternal conjunction of soul and body with Christ, Ignatius his grinding pains, were but the mill in which he was ground to be the finer meal, for Christ Jesus his own use. Though Christ's soul, and body were parted, as far as heaven and the grave could be distant: yet neither of them (says one) were parted from the deity, nor from the Father. I confess, to natural men death is terrible, and they think with Solomon that a living dog, is better than a dead Lion, Eccl. 9.4. and that the basest life is better than any death. Indeed, they cannot but fear death, who fear not God, who believe not in Jesus, whose wickedness doth cut off all hopes of happiness after death: and no marvel, for their conscience stings them at the remembrance of death, and death is like that murderer, 2 Kings 6.32. Which was sent to take away Elishah's head. It's the most messenger that ever knocked at their door. Or as Belshazzar's hand-writing, Dan. 5.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 9 when 'twas interpreted, made him appall & tremble: for the conscience tells them that no good can come to them by the hand, & stroke of death; nay such do die whiles they be alive, by the checks and chide, convictions, and condemnations of their evil conscience. But what ever it be to wicked men, yet to blessed Simeons, death hath another face, and presence; to such, it is but their trusty messenger to carry them to their Father's house, to be possessed of their eternal inheritance or else, it's but as joseph's rattling chariot wheels, Goe 45.27. ready to carry Jacob unto his Joseph, unto his Jesus. For such be sure to die. 1. Comfortably. 2. Blessedly First comfortably, for out of this eater comes meat, and out of this strong comes sweetness, Jud. 14.14. as in Sampsons' riddle. Though I walk through the valley of the shadow of death (saith holy Daniel) I will fear no evil, Ps. 23. for thou art with me, thy rod, and thy staff do comfort me. q. d. I am in the hand of my heavenly Father, where can be no miscarriage. Secondly as they be sure to die comfortably so also blessedly, as Saint John, Revel. 14.13. Luke 23.43. Blessed are the dead that dye in the Lord; for that very day their soul shall be with Christ in Paradise. And so life which keeps the soul from heaven, absent from the Lord, is a loss to a Saint in a religious respect. We may illustrate the point by these following considerations, only first observe that we are not delivered from the necessity of dying naturally; no, Heb. 9.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that statute must stand, that all must be subject to the necessity of dying, believers, and unbelievers, nor are any delivered from subjection to sickness, and diseases, nor scarce any from pains at the hour of death, nor from separation of soul and body: but all Simeons deaths be comfortable in these respects. 1. The sting of sin is death, a poisonful sting, but Jesus Christ on his Cross, did take away this sting of death: he disenabled death to hurt his redeemed one's; nay our Lord did insult over death, Hosea 13.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saying by his Prophet) I will redeem them from death, O death, I will be thy plagues! O O grave, I will be thy destruction: and by his Apostle, O death where is thy sting etc. insomuch as, death is now made the Saint's friend, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who before (through fear of death) were all their life subject unto bondage. 2. As our Lord hath delivered us from the sting; and fear; Heb. 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so also from the curse of death, by which our death had been a dreadful inlet, and passage, to the second death: nay he hath delivered us from the curse of sickness, pain, and mortality, & c. like that meal cast into the pot of bitter pottage, 2 King. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the sons of the Prophets cried out, Death in the pot! Death in the pot! Rom. 8. so doth Jesus Christ heal, and sanctify our very trouble, and afflictions; that they shall do us more good, and work together for the best to us, viz. to bring down the tympany, & prick the bladder of pride; to crucify, or quench our lusts, to cool our rash anger, and raging passion; to unmask our hypocrisy, and generally to beat down the body of our corruptions; and to help us, to put off the old man more, and more: which as the Apostle, and Saints, do more lay to heart: so they do more earnestly groan to be clothed upon, with our house which is from heaven. 2 Cor. 5.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. By death, the Saints be delivered from the dominion of death, which was very high, and imperious; and did extend to the souls, as well as the bodies of men. Now the satisfaction of Christ, which he made to divine justice, and the redundancy of his merits daily presented to his Father, have prevailed to cut death's dominion short, and to lose the bands of death from off us, as easily as Samson did lose the green cords, wherewith he had been bound. But why then be the Saints of God punished at all with a temporal death? Ob. Death is not properly a punishment, An. nor inflicted by the Lord in wrath. First, for that in the forgiveness of sin, wrath is quite taken away, and God blots out their transgressions for his name sake. Secondly death is turned into a blessing by the handworke of Jesus Christ, opening a new and living way unto that rest which remaineth to the people of God. Heb. 4.9. Ps. 116.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretiosa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi bono habilis. Thirdly, precious in the sight of the Lord is the death of his Saints. Death is compared to a common gate in a city, castle, or garrison, at which the prisoner enters, as the way unto his dungeon: but the friends, & honoured ones (albeit they come in at the same gate) do obtain princely, and noble entertainment: so death is common to all, godly, and ungodly: to the one it is a door of entrance into life, to the other a door of entrance into eternal death. Q. Why do any truly godly ones fear deaths, since it is so friendly to them? A. Because some of God's precious ones have (through abundance of natural fear) many, and strong misgivings of heart, yet do much expostulate with themselves about it, saying, Why art thou cast down, Oh, my soul? Psa. 42.5.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why are thou so disquieted within me? trust still in God, etc. Some of God's dearest servants have very strong apprehensions of death, and the circumstances thereabout; and but low, and weak apprehensions of Jesus Christ; and so their eyes be too much fixed on their outward things, which they leave behind them, and two little on their Father into whose hands they should commend themselves, and all that they call theirs: and too little on Jesus Christ, at the right hand of God for them: and lastly, too little on those masions of glory, which the Lord Jesus hath prepared for them: to each of whom, our Lord may say, as to Peter, why art thou fearful, Mat. 14.31. O thou of little faith? Come, give me thy hand, come, rely depend, and believe more strongly, and thou shalt not fear to tread on the sinking waters of death. Little faith breeds great fears. May not a wicked man desire to die? Q. 2 Yes, but not as a wicked man, A. but as a discontent: and so the godly, and wicked may both have desires to die! For the godly Elias a gracious servant of God, sick of great impatience, sits him down under a juniper tree, 1 Kings 19.4. and saith, it's enough (Oh Lord) take away my life: for I am no better than my Fathers. So good Jeremiah curseth his birthday, Jer. 20.14. and reputes him that ever he lived, or had been preserved to be then alive 2. A wicked man also, though not as such anon, but in some desperate condition, may be willing to die, as wicked Saul, 1. Sa. 31.4. ashamed to live, and astonished to think of his reproach, spoke to one, 2 Sa. 17.23. and another to kill him, So Ahitophell, weary of his life, went home, set his house (not his soul) in order, Mat. 27.35 and hanged himself; So Judas his horrible guilt forced him out of his wicked life; So some notorious malefactors, have laid violent hands (in prisons, and else where) on themselves, rather than live longer, to be made examples, and monuments of public shame. But these wretches be acted much by Satan himself, or by his instruments, as when Job's wife comes to her husband with, Job. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedictiones Dia holi sunt maledictiones. curse God and die. What ever Job's wife was otherwise, I'll not insist; but sure I am, now she was an instrument of Satan. Where by the way observe. That Satan is restless to bring the dear Servants of God to think, and speak evil of him in their extremities. Satan will persuade us to ease our selves, & mitigate our grievances by evil means; saying, sin and die: curse God and die. Observe he sometimes suggests that it is not sinful to seek, or wish one's own death. He would persuade us, that death is an end to such of all their troubles, when as 'tis most certain, that death is the beginning of woes, and their entrance into eternal death. Observe that Satan would have us die, when we are most unfit to die. But (O distressed soul) know, that God's method is repent; and die believe and die; pray and die; be renewed in thy heart and life and die; be sure of thy Salvation, (as Simeon) and then be willing to die; get Christ into thy soul and then die; Job. 2.9. which a godly man would have controverted and not said, curse God and die; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bless God and live. not curse God, and die. I conclude my answer, it's not lawful to wish for death absolutely; but with an holy submission unto our Lord's will. To wish for death, because we are troubled, grieved, imprisoned, afflicted, is an ungodly wish for God hath much work for his Servants to do in their aflictions, as well as in their consolations. We must glorify God in our sickness, in bonds, imprisonments persecutions, and fiery trials; and this we must strive to do, and not presently wish to die, and leave our work: this made Simeon keep well to his conditions. To die God's Servant. To die in peace. To die according to the Word: but upon other terms, Simeon may not, Simeon did not, desire to die. The second Corollary. Very terrible are the thoughts of death to wicked men, who (under such as their apprehensions are) cannot, be willing to die: dreadful are the commemorations of their God-opposing, grace-dispising, mercy-refusing, spirit-quenching life; with a thousand abominations charged on them, by their own consciences. Oh! 1 Thes. 5.19 these be daggers at such a ones heart, begun even here to be gnawed upon, Esa. 66.24. Mark. 9.44, 45, 46, 47, 48. Judas 15.1 The sting of a sin-awakened conscience, will not let them be willing to die. by the worm that never dies. Poor soul! how canst thou desire to die whom such works do follow? Oh, the sting of a sin-awakened soul is inexorable! every word of the tongue is ready to sound out damnation, damnation, and every colour (which the fancy presents is sable, even as black as hell. 2 The fear of an approaching judgement; Heb. 9.27. Wretched sinner! how canst thou desire to die? who know'st of an approaching judgement after death, to be managed by that just, and powerful Judge, whose eyes are ten thousand times brighter than the Sun, Rev. 1.14. Rev. 2.18. Rev. 19.12. to manifest before the world of men, and Angels, all thy sinful thoughts, idle and wicked words, an account for every talon. with all unrighteous actions, whensoever, wheresoever, or howsoever committed, against God, men, or thyself. Nor is this all, but this righteous Lord God must, and will have an exact account of Adam's transgression; Coll. 3.10. & of the depravednes of thy degenerate nature, which was originally dignified with God's own Image; and moreover, Mat. 25.15. to 29. thou must be accountant for every talon in those three great farms; (viz) the farm of nature, the farm of the world, the farm of the Gospel: how thou hast received in these talents, how thou hast laid them out, Luk. 16.2. and what good improvement thou hast made to the glory of thy Lord. Oh! how wilt thou who hast been so unprofitable a servant, once dare to desire death, in order unto their appearance, before the great God of heaven and earth? If Paul's preaching of righteousness and judgement to come before Felix, did beget such trembling, how is it possible thou canst desire to die? especially, whiles thou art to come before so impartial a Judge, who cannot, 4. The thoughts of an impartial Judge. who will not be blind, frighted, or corrupted, nor one silable from the exactest Justice, to retribute to every one according to that he hath done, 2 Cor 3.10. in the flesh, whether it be good or evil. Impenitent sinner! Ps. 1.5. this Judge hath said the ungodly shall not stand in the Judgement: since thou foreknowest thy miscarriages before that impartial judge, it is not possible that thou canst desire to die. The consideration of being friendless, 5. The thoughts of being Christless, and friendless at that day. graceless, and Christles at that great and notable day, and before the bar of that majestical tribunal; & without an advocate, when gvilty conscience shall most hideously cry out, Just, Oh Lord, is all thy charge against me. Oh what will become of my poor soul! who turned the grace of God into lasciviousness, Judas 4. who despised Jesus Christ coming to save me. Mat. 22.3.9. Cant. 5.1. Oh what shall I now do? who was so sweetly invited, to the feast of grace, to eat of those delicates, which mercy would have set before me! Job. 8.13. Job. 6.19.20. Isa. 6.5. How can I desire to breath out mine anxious soul? when all my hopes shall perish: nor know I what will become of her, Rev. 6.16.17. Woe is me! woe is me I am undone, for even he (the Lord Jesus Christ) whom I have so provoked, is now my Judge inexorable. Mountains fall on me, hills cover me, hid me from the angry presence of such a vengeance-taking Majesty. Yet mountains will not do it, nor can hills cover me, astonished as I am, what shall I do? which way shall I look? Ma●. 15.22 then happily the soul may think to say Lord Jesus thou Son of David have mercy on me; v. 23. Pro. 21.13. Phil. 2.7.8. but neither will that serve my turn, for he will say, who art thou that criest after me? sinner, sinner, 'tis now too late, time was, Zach. 7.13. Esa. 58.1. Esa. 65.12. Luke 19.41. I came to thee in my condescending mercy: time was, I cried unto thee lifting up my voice, like a trumpet: time was, I wept over thee, bemoaning, and bewailing thy misery. I stood long at the door of thy heart and thine ears, saying, open, Cant. 5.2. Cant. 2.10. open to me wretched sinner! nay I called thee, my love, my dove, my spouse; Yea I stood knocking till my head was wet with the dew, and my locks with the dropping of the night: but as thou wouldst none of me then, Mar. 7.23 Rev. 2.21. Mat. 8.12. Luk. 13.18. so neither may I know thee, depart from me: thou wouldst not weep, nor mourn, nor repent in the time thereof, therefore now thy portion is weeping, howling, gnashing of the teeth. Oh! this shall cut thee to the very heart, to see Abraham, Isaac, and Jacob received into the Kingdom of God, and thyself cast out; to see those whom thou cursedst saved, and those whom thou abhorredst glorified. Thou who wast ashamed of Christ, Mar. 8.38. and of his word, the son of man shall be also ashamed of thee, when he cometh in the glory of his Father, with the holy Angels. The delivery up of such condemned ones to Satan. Then also consider the delivery up of such condemned one's into the cruel hands of Satan, for immediatly-after judgement will succeed, an everlasting exclusion from God, from Christ, Mat. 25.41 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deum non videre omnia gehennae supplicia superabit. Bern. Isa. 30.33. from the heavenly Jerusalem, and from eternal glory; together with a final resignation of them into the merciless hands of evil angels, to drag them into that burning Tophet, which the breath of the Lord like a stream of brimstone doth kindle. 3. Corollary. This commends matter of great consolation to all Christ-seeing Simeons in sundry particulars, as followeth. Death is a conquered foe, despoiled of his power, Hos. 13.14 1 Cor. 15.57. and weapons to hurt us. At the first sight death looks upon us with a pale, and ghastly face: but upon more judicious thoughts, pale death hath no hurtful weapon in his hand; therefore in death the godly wise doth (through Christ) insult over death, and say, O death I fear thee not: O welcome death, and long looked for, blessed be the God and Father of our Lord Jesus Christ, who hath made death so hurtless, or rather friendly to me: and now, farewell honours, riches, pleasures, lands possessions, and inheritances; farewell husband, wife, children, and all my relations below; farewel thou ruinous, and infirm body of mine, in which (till bowell-compassions covered me all over with a mantle of richest grace) I walked among the dead in destroying ways, after the course of the world, Mat. 8.22. Luk. 15.13 Prou. 6.18. Prou. 2.18. Eph. 2.2.3. and after the spirit that works in the children of disobedience: But now God hath looked on me in a time of love, and said unto me live, Eze. 16.6. Hos. 2.19.20. and espoused me to Jesus Christ, and therefore I am glad of death, and that my body be dissolved, till my soul and body shall meet, and never part again. a branch. Death is comfortable, because Christ is with us. David feared not the valley of the shadow of death; Ps. 23.4. because his God was with him. Hosea 2.15 This valley is like that of Anchor to the people of God, which preceded their entry into the land of promise: where they tasted the first fruits of the land of Canaan: for death borders upon eternal life: at the end of this dark valley is light, and glory: and thy God who owned, and guided thee thither, must be unfaithful if he should leave thee, Ps. 71.18. when thou art old, or liest down in the grave. Old Policarpe, he had better learned Christ, for he had so oft tried him in other promises, that he now dares confide him in this. This may further be illustrated by thy union to Christ, who is the Saviour of thy body; and by that completeness of Christ s mystical body, Eph. 5.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17.24 which may not want one of his members, but every one of those whom the Father hath given to him, must be with him, and behold his glory; which the Father had given him, as our Lord Christ prays, John, 17.24. Saint Paul would be dissolved to be with Christ. Thus then, that Christ is with the saints in death, and for ever, here is matchless comfort. This consolation is considerable in the earnest of his spirit, branch which God giveth to his Simeons, Gal. 5.22. as the first fruits of everlasting glory. The saints of God do in their spiritual life much live upon the graces of the spirit, which are the earnest penny of that which is behind in the covenant of grace. Now what is the earnest in comparison of this full sum? Numb 13.24. what were the grapes, pomgranets, and figs which the spies brought, to the goodness of the land of promise? no more is grace here, compared with that exceeding, and eternal weight of glory. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Cor. 5.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 6 Grains, and scruples carry no proportion with talents, this was the ground of the Apostles willingness to die, he hath given us the earnest of the spirit, therefore we are always confident, knowing that whiles we are at home in the body, we are absent from the Lord. We are confident I say, and willing rather to be absent from the body; and to be present with the Lord. * 4 Branch. Glory, honour, immortality, and everlasting pleasures at God's right hand, are sure to be conferred at the death of every blessed Simeon, according to the capacity of the separated soul: all which saith Peter is prepared, 1 Pet. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5. Branch. & reserved for thee in heaven, as our Lord himself doth also tell us by saint John, I go to prepare a place for you. Let Pagans, & Infidels, those that die out of Christ, fear death; but blessed Simeons have a cornucopia of comforts to feed upon: for (after the many storms, tempests, and toss up and down, Act. 27.14. with the Euroclydon winds of this present world) death brings them into a safe port, and harbour, when they shall say each one to his soul, return to thy rest, O my soul? for the Lord hath dealt bountifully with thee. And each one to his body, Ps. 116.7. lie down, be content, sweetly repose, and rest from thy labours. But many will ask, If a man die, shall he live again, Q. Job. 14.14.10. as Job? Man dieth, and wasteth away, and giveth up the ghost, and where is he? Unto which question holy Job himself makes the answer. First, A. from a comparison, a tree in the winter seeming dead in the ground, Job 1.4.8, yet through the sent of water, it will bud, and bring forth boughs, like a plant. Secondly, Job believeth that God doth hid his saints for a time in the grave, to remember them, ver. 13. & to bring them forth in their set and appointed time. But thirdly, to make up the comfort, God will most graciously, v. 15. and mercifully change them (as I shall afterwards show) he will call to his saints in the grave (dissolved into thousand atoms of dust) they shall hear his trumpets, and Arke-Angels voice, and shall come forth to the resurrection of the just. And lastly thy living again is a work of the Lord's own desire as conducible to his own glory; the glory of his Son's kingdom, and the glory of the saints immortality, who died willingly, under so blessed a hope, Titus 2.13 of so happy a resurrection: to all whom lying in the chambers of death, doth the Lord speak by his Prophet, saying, (but somewhat allegorically) thy dead men, shall live together, Isa. 26.19. with my dead body shall they arise, awake, and sing ye that dwelled in dust: For thy dew is as the dew of herbs, and the earth shall cast out the dead. Branch 6. All blessed Simeons must consider, that their deferred happiness comes sure at last, like a full vintage: possibly thou mayst weight, and look long for thy consolation as Simeon did, sigh, long for, weep, pray, Joh. 2.8. Mat. 5.12. Heb. 10.35. Heb. 11.36. Luk. 16.22 Joh. 14.2.3. Hab. 2.3. and sit down in patience many wearisome days, nights, weeks, months, and years, before the great, and promised reward, before the bosom of Abraham, the mansion prepared, or the vision of God comes; but at last, it comes and tarries not, then bear up (tossed back) a while Christ is with thee in the ship, Mat. 8.26. and thou canst not miscarry: and in his appointed time, shall be thine eeverlasting calm. Go on then (blessed soul) in the strength of the Lord, fear no death, but comfort thy heart with the things already apprehended, Phil. 3.13. and with infinite more behind, concerning which observe the blessedness of such as die in the Lord. Rev. 14.13. 1. The matter of this blessedness, God enjoyed. 2. The manner, the beholding God's face. The matter lies in the glorious manifestation of God's majestical presence; Deu. 5 4. a little glimpse whereof Israel had in the mount, Exod. 33. vlt. Isa. 6.5. and Moses when God put him into a cleft of a rock, and shown him his back parts, and the prophet Esai when he cried out, woe is me I am undone, because I am a man of unclean lips, etc. For mine eyes have seen the King, the Lord of hosts: These did not neither could see God's face, and live, but some thing God shown to their understandings, out of which they did conclude (as they were able) the greatness, glory and majesty of God's presence; but after death the blessed saints of God, shall see more of God (viz) face to face, and know as they are known, 1 Cor. 3.12. of which, more in the next. 2. The manner of a saints beholding God, is by an immediate, and angelical knowledge of the essential glory of the Lord God almighty; and by a full enjoyment of the great Jehovahs' beatifical presence. Then shall we see the likeness of God, or see him as he is, 1 Joh. 3.2. and then shall we know, and see him to, in an immediate union to, and communion with God. this is that which the godly-wise have much studied (viz) the matter, & manner of the saints happiness after death, which I shall endeavour to set out a little more. 1. And so it is called light, and life, Psal. 36.9 Col. 1..12 as the Psalmist, a fountain of life, in which we shall see light which is there opposed to the darkness of condemnation; not an amazing light, Acts. 9 as was saul's at his conversion: but a rejoicing light, and a glorious light, enabling us to look with undazling eyes, upon the sun of righteousness in the face. It is called a kingdom which cannot be shaken, Heb. 12.28 Luke. 22.29. whether we are admitted free denizens under celestial privileges. A kingdom without stirs, commotions, or the least alterations, not once needing counsels, nor arms, Rev. 21.23 nor the light of the moon, nor the sun, but the lamb shall be the light thereof. It's called a crown, in a fuller sense than any crown else: Kings their crowns may be of gold, Rev. 2.10. 1 Cor. 9.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 4.8, but this a crown of life, a crown incorruptible, a crown of righteousness, which shall never be taken off the heads of the saints: but they shall reign crowned forever in their inheritance, of infinite extent, 1 Pet. 1.5. and reserved in heaven for them, as before. 2 Cor. 5.1. It's an eternal house, not subject to dilapidations, nor to be amended by reparations, nor additions, a house full of all provisions, Luk. 22.30 even to satiety, and fullness: full of joyful company, such as the glorious Trinity, blessed saints and Angels; full of pleasant melody, perfect harmony, and one continued feast of glory, Psal. 16. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the very right hand of God. Sure I am, this will comfort all Simeons in their desire to die. And now to set out the manner a little more also, how this blessed vision of God is communicated after death. Godly, and learned divines have wont to gather it from the analogy of Scriptures. It's a vision of intelligence: we shall see him, saith the Scripture, John 3.2. that is we shall know him spiritually, and celestially, without the least interposition of any cloud upon our understanding. We shall know him, saith the Scripture, immediately, 1 Cor. 13.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 2.9. and not through a glass, as below; where believers see him, who is invisible, not through any lattesse, but we shall be with him within the heavenly house of his glory, and be full of God (as I may say) and full of Christ, and full of the Holy Ghost, and never see night, or darkness more: Rev. 22.5. for God himself will be all unto us, and we shall reign with Christ for ever. Soul! doth not this use of consolation seat very high? and canst choose, but with Simeon to desire to die, Psal. 32.11 and to be glad in the Lord, and rejoice evermore; All that I will add shall be this blessed soul! thy glory shall be satisfactory, and filled up to the top, yea it shall mount above all thy desires, In thy everlasting acquiescence, and tranquillity. In thy eternal pleasures, and consolation. Rev. 7.17. First thy tranquillity shall overflow, as a mighty river at thy beholding the face of God; Rev. 21.4. all enemies shall be destroyed, Heb. 4.9. & all perturbations shall finally cease. Rev. 14.13 This is the rest, and peace of all holy Simeons. The second is thy eternal pleasure and sweet consolation, which also floweth from the blessed beholding of God's face. Such shall be the Saint's delight in God In thy presence Lord, saith the Psalmist, is fullness of joy; not a mixed joy, as of the Church on earth, like the sweet smell of the pricky rose, which sometimes runs into the flesh: but like the joy of the Angels at the birth of Christ, Luk. 2.10.13.14. who sang without interruption, saying glory to God on highest, on earth peace, good will towards men. Pleasure and joy in heaven be inviolable, no man can take it away, Joh. 16.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rev. 19.1.3.6. Rev. 14.3 Exo. 15.1. Rev. 15.3. ever full of the sweetness, and blessedness, which is in God himself; praising, and magnifiing God with everlasting hallelujahs, and singing the song of Moses, and of the lamb, without ceasing to all eternity. Come precious servant of God, is not thy honeycomb full yet? doth not this cup of consolation overflow? Didst ever think in the days of thy vanity when thou wast moved to look into thy wretched estate, and damnable condition? that thou mightest get out of that gall of bitterness, Acts 8.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and bond of iniquity, and when moved with the matchless love of God, with the sweetness, and fullness of God in Christ, laid up for thee so vile a wretch; I say didst think it was half true, which was told thee of the desirablenes, and excellency of Jesus Christ to all believers, in, and after their blessed change? Lo now, what ever discovery here hath been made, all the tongues of men and Angels, are not able to reveile the hundredth part of thy beatifical fruition, in the bosom of glory, who dost departed this frail life, in the true relation of a dear Servant of God, & who diest in that blessed peace & according to the Word of God. Thus much of this sweet consolalation. Which divides itself into six particulars. 1. That Death is spoiled of its power to hurt us, and of a conquered foe is made a friend. 2. Saints cannot miscarry in their death; because Christ is with them. 3. All the godly have the first fruits of glory in hand. 4. The saints honour, glory, and immortality, is already prepared, and reserved for them in heaven. 5 Death is an haven after a storm, a rest to all laborious saints, a sure hiding place and sanctuary to soul and body. 6. The saints promised, and hoped for happiness comes sure at last. Which happiness hath been amplified. 1. In the matter, blessedness in God enjoyed. 2. In the manner, the beholding of God's face. Next followeth the exhortation which is . 1. To be thankful for this sight of Simeon. 2. To prepare for an happy death. Solidly. & Timely. 3. To submit to God's dispose in life, or death. 4. Not to mourn overmuch for them that die in the Lord. 1 Exhortation Let all gracious Simeons be truly thankful for their sight of Christ with any glimpse of true faith, Mal. 4.2. this is Oculata fides or faith enlightened with a beam of the Sun of righteousness holding forth glorious things laid up in store for the admirers of Jesus Christ for all those whom he hath drawn near unto himself with the sweet honey-combs of his matchless love, Cant. 1.4. Cant. 4.10. and with the sweet savour of his costly ointments, and with that untold unvaluable mine of evangelical grace. Look on (blessed Saint) fix thine eyes upon that Covenant-goodness into which thy poor soul is admitted and be thankful: which Covenant was the birth and product of God the Father's everlasting love and mercy to all his seeing Simeons, Deut. 7.7. the Legacy of free grace of the Father, Son, and Holy Ghost, richly enameled, with royal privileges and most gracious promises comprehending all those jura regalia of the remission of sin, Rom. 9.4.5. of justification before God, of adoption and sonship. And by the way observe, that Remission of sin, (which Christ did bleed out for thee, who scarce ever didst bleed out a tear for him,) 'tis a choice mercy bestowed on none, Rom. 11.23. but such as are vessels of mercy, viz. God's precious people, those blessed ones whom God makes the objects of blessedness, Exo. 34.6.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and proclaims himself in his glory as to Moses the Lord the Lord God merciful etc. and shall not such be thankful? Believing Simeon, faith doth as it were antedate thy happiness, and make things to come as if they were present; and (as one says) substantiates things not yet seen and appropiate them to thyself, Ps. 60.7. as, Gilead is mine, Manasseh is mine: These places were not then conquered, but God had spoken in his holiness, and that was assured to David's soul, he had made a sure Promise, Psa. ●32. 7. Isai. 55.3. Acts 2.30. Covenant, and Oath to David, and so a believer may say, heaven is mine, heaven is mine, God and Christ, everlasting glory is mine. Faith looks on the promise as fulfilled already and put into its hand, in the full assurance of it, and (after a sort) into perfect enjoyment, as when the Spirit brought Ezekiel in the visions of God to Jerusalem, Ezec. 1.1. his body was commorant; in Babilon's captivity, by the river Chebar; even than his spirit is said to be in Jerusalem, for his spirit did lift him up between heaven and earth, Ezec. 8.3. and brought him in those visions to Jerusalem. The soul may be in sweet communion with God in heaven, when the body may be in the earth. Every Simeon's soul is (in a sense) in heaven already sweetly solaced in the beatifical Vision, Mat. 5.8. Rev. 15.3. Rev. 2.17. Rev. 22.1.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. ●. 9. and singing the song of Moses, and the Lamb, tasting the heavenly Manna, and bathing herself in those rivers of pleasure which the Lord hath put within Christ's purchase, and prepared for them that love him: to which our blessed Lord doth point, as a means of this enjoyment, Mat. 6.21. Lay up your treasure in heaven, for where your treasure is there will also your heart be. A Simeon may be below, Col. 3.2. and yet his affections above, as Paul doth exhort, set your affections on things above and not on things beneath; so that a gracious soul is under a double consideration, of earth and of heaven, whose mind is not said to be where he is, but where he likes, and loves best: and therefore, have some of the Ancients wont to say, that (even here below) the soul fetcheth many a flight to heaven with those dovelike wings of silver, Psal. 68.13. and those feathers of yellow gold in the Psalm. 68.13. to see the God of Glory, to speak with Jesus Christ at God's right hand, to present her petitions by her gracious Advocate and Mediator at heaven's Throne in expectation of a most gracious answer. Again, the soul flies up to heaven to visit those innumerable Angels, and to contemplate the Patriarches and Prophet's happiness, to admire the Apostles honour, to congratulate all the Assemblies of the first born, and to salute the spirits of just men made perfect: Rev. 4.1. this Saint John saw, a door in heaven opened, and he heard a voice, (as it were) of a trumpet talking with him, which said come up hither, and immediately he was in the Spirit, and behold a Throne was set in heaven, and one sat on the Throne, whence the Prophet John (by a call from heaven) comes up, but how? not Corporally but Spiritually, than the Spirit lifted up the good man, in sweet meditation and most holy affection, as Simeon here, whose gladded and thankful heart, breathed out this Song in the text, Lord now lettest thou thy servant departed, etc. Then O believer! put on thy white robes of holiness, Rev. 7. ●. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it's but a little while when (with Elijah) thou shalt ascend joyfully, when those earthly rags shall fall off, and thy Christ shall thee over with his bright garment of Glory: bear up then blessed Saint, rejoice and be thankful in hope of the glory of God; it's a duty becoming thee to be thankful; Rom. 5.2. See what argument Christ useth to raise up the drooping hearts of his dejected Disciples, Lu. 24.17. What manner of communications are these, while you walk, and are sad? Joh. 17. What are you so sad? are you not advised that I must departed and glorify my Father? Joh. 14.3. and that when you go hence, I must and will prepare mansions of glory for you; do not you consider, what I am to you? and what you are to me? whom I have so and so honoured already? and am in you the hope of glory Col. 1.27. and that you shall shortly in three days expect my Resurrection from the dead, Mat. 16.21 1 Cor. 15.20. Joh. 14.1. an assured evidence of your Resurrection? you my beloved Disciples, be not troubled at my death and departure, Judg. 8.2. nor at your own, but praise and give thanks; for certainly the glean of the grapes of Ephraim (which you enjoy) are infinitely better than all the vintage of Abiezer, the earnest and first fruits which even now you live spiritually upon, Eccle. 1.2. chap. 12.8. do excel and transcend all the glory and vanity of things sublunar or below. 1 Cor. 1.26, 27, 28. and before in Deut. 7.7. And indeed (my beloved Disciples) consider what moved me and my Father to own you rather than others, so undeservedly, when we passed by so many of the great men and nobles of the world; to make you vessels of honour and to give you an inheritance incorruptible and undefiled that fadeth not away reserved in heaven for you. Rom. 9.21. 2 Tim. 2.21. 1 Pet. 1.4. What am I (said David) and my Father's house that I should be son in law to a King? 1 Sam. 18.18. whence was it that the mother of my Lord should come unto me? Luk. 1.43. (said Elisabeth to the Virgin Mary.) Great was the joy in the hearts of the four lepers of the great and besieged city of Samari●, 2 Kings 7.3. to the 12. whom the Lord so wonderfully relieved and enlarged. Alas! all these were but as nutshells and oyster-shells compared with the mercies of blessed Simeon, whose mercies as they be real celestial and lasting for ever; so they do call for real and angelical praises: Heavens candidates be glad at death's approach; thou art next apparent to glory, and indeed be thankful, for it may be thou mayst be one of the next souls who may be gloriously ushered in thither; nay (in a sense) thou art in heaven already: thy faith is there, thy hope is there, thy conversation is there, while thy eye is fixed on thy Christ there, and thou art daily translated from glory to glory, as by the Spirit of the Lord, Eph. 1.3. and all this is sealed to thee by the Spirit of promise, of which more fully afterwards; mean while do but open thy eyes and thou canst not but be really thankful, fiducially to see all the prophecies, and all the promises to thee accomplished, although thou see it but a far off. And now that thou mayst be thus thankful, let me be assistant to thee in four or five directions. Direction Luk. 2, 14, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Study thou (poor mortal) to praise and magnify thy God, and thy Christ, in the, highest, as the Angels did at the nativity of Christ; high mercies do call for high praises, thankfulness may be in carnal earthly men for good turns done them, yea and gladness in the beast that receiveth fodder. But (O thou saved by the Lord) thou must act higher, even from a principle of Covenant-grace, reached out to a lost and dead sinner, by the hand of unconceivable mercy, procured by the Lord Jesus saving thee so mightily and wonderfully, not out of the common store-house of divine providence, but out of the Ark of the Covenant or bosom-love of thy Lord Jesus Christ: Therefore (O blessed soul!) thy thankfulness must be superabounding, and thy whole soul be poured out in this duty, with holy vows and fixed resolutions, as that sweet singer of Israel, Psal. 116. I will love thee, I will serve thee, Psal. 116, I will offer to thee the sacrifice of thanksgivings and I will pay my vows unto the Lord, now in the presence of all his people, in the Courts of the Lords house, in the midst of thee O Jerusalem, praise ye the Lord: Lo what a pattern of high and real thankfulness is here presented unto gracious Simeons. 2. To be more real in our thankfulness for such salvation-mercies as Simeons here was, we must look farther than the superficies and outside of a mercy, for as God in his workings of good providence, hath a wheel within a wheel; so he hath oftimes, a mercy within a mercy; and when we are called to such a piece of thankfulness as is here required, we must brighten the souls eye of faith, and by the prospective of divine promises & covenant-goodness, we must dive deep and look far, to see (if it were possible) not only the hand of mercy stretched forth to us, but the very heart of God's mercy opened to us; Genesis 6. compared with 1 Pet. 3.19. nay through that mercy, the soul must look on the Lord himself: for else, we do but see the Ark of preservation, as the old world did; not the covenant-goodness of God in that Ark, nor his Church in that Ark, nor his Christ there, nor all the saved of the Lord, even thyself there, spiritually in the heart of God, and Jesus Christ; you must look into the inside of your mercies, else you will but see the bush on fire and it preserved, but not the good will of him that dwelled in the bush; Exod. 3.2. Deut. 33.16. for one may observe the Lords faithfulness, in keeping covenant and promise, and not look on Jesus Christ the promoter of the covenant, by, and with whom the Lord made such a covenant: therefore we must throughly look as well on the inside of the mercy; whence a mercy comes originally on God's mind, aim, & end; as on the mercy itself reached out to us: we must look on God's mind towards us, in the mercy, how to walk & act before him in from sutableness & expectation to the mercy we do enjoy, to live more holily, to worship more devoutly, to act faith in God's al-sufficiency, to trust in him more, to recumb & depend more, & to be the Lords more entirely then ever before. For as in many mercies there is a good outside but a better inside; so in the carriages of the people of God, there is not only a more out-side-carriage before the Lord, but a more intern spiritual & cordial acting of a thankful soul, to serve the Lord more sincerely, more absolutely, more graciously, and more holily; as David not only throughout the 116 Psalms, but also Psalm 42.5. after more experience of the Lord, and a farther inspection into his gracious dealing with him, he says, O my soul trust thou in God, for I shall yet give him thanks and praise him, for the help of his countenance: so vers. 11 hope thou in God for I shall yet praise him who is the help of my countenance and my God. direction 3. To be very real in our thanks, we must much revolve in our minds and consider our great unworthiness, and that we are unfit for any mercy, as Jacob did, Gen. 32.10. I am not worthy of the least of all thy mercies, & that we are then dead dogs, as Mephibosheth humbly spoke to King David, 2 Sam. 9.8. we must call to mind the number, the kind, the nature, and the good of a mercy, the freeness, the fullness, and choiceness of it, and the suitableness of the loving kindness, and be thankful to admiration, as David was often, and as Simeon was here for his vision, which was so adequate to his soul and body's welfare, here and hereafter, in life in death, and at the last judgement: this will make a soul sing and say, Luk. 1.69.70. Blessed be the Lord God, who hath raised up such Salvation for so miserable a creature as I was, and to say with holy David, Bless the Lord O my soul, Ps. 103.2. forget not all his benefits! and the better to recollect these mercies, Christians must be careful to keep records of singular mercies, of the year and day, the matter, the manner, the measure, the instruments, as David did most sweetly, for that out of these records, shall be made up the song of Moses, and the Lamb. 2 Sam. 8.16. 2 Kgins 18.18. Joah the son of Asaph was Hezechiahs' Recorder. Psal. 105.6, 7, 8, 9, 10, 11. Read the 105 Psalms, it's wholly filled with rich enumerations of the Lord's wondrous works from Abraham to the time of the planting of the Lords people in Canaan, and they are bid to remember his marvellous works, and the judgements of his mouth, how he had remembered his Covenant for ever: the Word which he commanded to a thousand generations, his Covenant with Abraham, his Oath with Isaac and confirmed the same to Jacob for a law and to Israel for an everlasting Covenant etc. true thankfulness as its long-lived, and written with infallible characters; so it takes care to eternize the praises of the Lord and says as thankful Job, Job. 19.23, 24. O that my words were printed in a book, that they were graven with an iron pen and lead, in the rock, for ever, have we done so? that not God loses his glory, and thy soul is too short in thy real thanks. direct. 4. 4. Real thanks must be all to God, self is little regarded, so as God's name and glory may be exalted; Many are somewhat thankful when self is much concerned, and will praise the Lord, Psal. 68.4. when dangers be over, Psal. 107. when enemies be defeated, cut off, and destroyed, when afflictions be over, and sickness turned to health, that now they may enjoy again their honour, their ease, their pleasure, their estates in the world, their corn, and wine, than they will give God thanks and bless his name, Hab. 1.15. they rejoice and are glad: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but still their thanks go no farther than self is concerned, which the Prophet calls a sacrificing to their own nets, and a burning of incense to their own drag; but such their thanks seldom goes higher than themselves. But I must tell them, that those thanks, which do begin and end in self, be not real Christian thanks; but true thanks do draw out the soul, to bless the Lord for Jesus Christ, and the Gospels, for the manifestations of his glory, power, wisdom, truth, and all his goodness to his Church, and for the prosperity of Zion, when it goes well there; O then, thankful souls will insult for joy, and be full of praises as the Israelites were at the bringing home of the Ark; And David danced before the Lord, 2 Sam. 6.12, 14, 15. 1 Kings 8. and was girded with a linen Ephod. And Israel brought up the Ark with shouting, and with the sound of the trumpet, and at the dedication of the Temple; as on the contrary, when it goes ill with the Church, and people of God, it goes also ill with gracious souls, 1 Sam. 4.13, 14, 15, vers. 19 as with Eli and Phineas wife (when the Ark was taken and when the glory was departed from Israel) who called her son Icabod. And thus so public spirited was she, that her life seemed to be bundled up in the welfare of the people of God direction 5 True real thankfulness does acquiesce in God, can repose in the Lord his alsufficiency & covenant goodness for such a one doth see all the enemies of his salvation ever fall down before the Lord, 1 Sam. 5.4 Josh. 6. to the 20. Gen. 3.15. Rev. 6.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 4. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dagon did before the Ark, irrecoverably & to be demolished, like the walls of Jericho; such do see the seed of the woman break the serpent's head, and Christ himself riding conquering and to conquer, do see Kings bound in chains, and nobles with fetters of Iron; in this consideration, doth David lay himself down in peace, who as from time to time, his soul did recollect the Lords manifold great and glorious mercies conferred upon him; so he said, I will trust in him, and he shall be my God for ever; this he said after a long enumeration of Sea & land-mercies, he engageth himself in voluntary vows, to devote and consecrate himself to the Lord, that shall be all his work for time to come, and he will wholly be the Lords, not his own, so had the Lord obliged his servant, that he is at a stand what returns of thankfulness to make, but at last concludes to offer thanks to pay his vows, and to be for ever realizing the praises of his soul, by declaring them and exemplifying them, and improving them until they do empty themselves into beatifical hallelujahs, and he himself do sit down with Abraham Isaac and Jacob in the Kingdom of heaven. Thus of real thankfulness: Which sees fiducially into all the Lords covenant-goodness, & doth substantiate things not seen, & make things absent as present. Thus we have seen what be true real thanks, which will be found (in some measure) in all thankful Simeons. 1. There be very high praises of God and his Christ. 2. They look far, and search deep in the heart and inside of the mercy. 3. There's humble acknowledgements of self-unworthiness. 4. God hath the all, of true thankfulness, as all came out from him; so it empties itself into God again. 5. It acquiesces and reposeth in the Lord. All this did abundantly shine forth in godly men, and so they do in every truly thankful soul. Thus of the first exhortation. The second exhortation is to prepare for an happy death, Solidly, and Timely Exhort. 2. ● to prepare for an happy death. Psal. 90. Be we all exhorted to prepare for an happy death. 1. Timely. 2. Solidly. 1. Timely, thy days be numbered (sinner) although thou know not the number, the time that's kept under God's lock and key, he hath pleased to let thee know the sinfulness, the cursedness, the brevity, the vanity, and anxiety of thy life, under a thousand dangers, and maladies: but not to know the computation of thy life (except in the gross) that the days of a man are threescore and ten, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it may be fourscore; albeit not one of twenty attain to live so long, v. 10. and if so, yet then is their life but labour and sorrow. Quest. But why (blessed Lord) may the eternal soul say, hast thou concealed this from us? Ans. That we should every day wait the good pleasure of our God, till our change come. Job. 14.14 Answ 2. That we should every day, be willing to hearken to the counsel of our good Lord, to be prepared to die happily, that every prayer we put up, that every sermon we hear, should be poured forth, and harkened unto, as our last. Ans. 3. That every tender and opportunity of mercy be entertained by us as our last (as 'tis for aught we know) Ans. 4. That without the least procrastination we should enter the narrow gate, while 'tis opened unto us, and seek the Lord very humbly, Is. 55.6. Lu. 19.42. and cordially while he will be found of us, that we should know the things of our peace, in the day thereof. Ans. 5. That we should in due season gratefully accept Jesus Christ's sweet love while he makes such ravishing applications to us, Cant. 5.2. saying open to me my sister, my love, my dove, mine undefiled one, and come with me from Lebanon my Spouse; come away (dear heart) from the dens of Lions, and from the mountains of Leopards; So that the Lord (by his absconding, and darkening deaths time from our eyes) doth discipline a poor soul (as he did the wise Virgins) seasonably to getoyl, and lamps, our vessels full, and lamps burning, and to get our loins girt, Exod. 12. Mat. 25.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mark. 13.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with our staves in our hands, that we ever shaking off all rusty bedrid-security may be ever upon our watch, being so much advised of death so near (for aught we know) which way soever we go, or whatsoever we are about. 2. Solidly, Now to the solid preparation of which I am to speak; before which I must needs promise a few things, to awaken wretched sinners, fearfully beguiled, in so great a business, as is our solid preparation. 1. For it is lamentable to see how poor sinners do sin away precious mercies, and implunge themselves into death's gulf, Ephes. 2.2. and into the jaws of hell's destruction, living in sinful lusts, being acted by a satanical spirit of disobedience, until they be in the jaws of hungry death, who devoureth them as the old world, while they were eating and drinking, rioting, drowning, and even damning themselves, in the days of Noah: or as a deaf and merciless Sergeant seizing on a gallant, walking the streets in the pride of his heart, but suddenly arrested and dragged violently to the Counter, or some nasty prison; Luk. 12.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. even so do great multitudes befool themselves into deaths Counter, never to be delivered till they have paid the utmost farthing, which can never be, while they promise to themselves (through vain confidence) long life, and happy days, and that all shall be well with them at the last, though one foot is in the grave, and they be ready to drop down as they go (poor creatures) who boast their faith so strong, and their hope so well anchored, Lu. 18.11.12. because sometimes they cry God mercy, do confide in the formality of some duties, and an empty profession of Religion, void of the life of faith, and of the power of godliness; whom a deceived heart hath so long fed with ashes, Isa. 44.20. and their deluded souls with a lie in their right hand: unto all whom I must say in the words of the Prophet, O self-deceiver! O self-destroyer! the Lord hath rejected thy confidence, Jer. 2.37. Mat. 7.23. nor shalt thou prosper in them: for the Lord Christ will never own thee, but will profess he never knew thee, and say departed from me, ye workers of iniquity. 2. Others live to their dying hour, in a state of unregeneracy, unbelief, hardness of heart, Mat. 23.27 Ezek. 8.3.14.16. after the course of the world, and keep an inside as corrupt as the sepulchres of rottenness, of which our Saviour spoke, as vile as that Image of jealousy, or that idol Tammuz, (said to be that idol which their women did yearly lament, with unseemly ceremonies, not to be named) or as those who worshipped the Sun, Job. 31.26, 27, 28. and had renounced God and his worship. But (O beguiled soul) who hath so bewitched thee? that thou dost dream that thou mayst live a slave, a vassal to base lusts within, and to ungodliness without, and that all thy days, and be saved at last; that thou mayst live the life of the wicked, Numb. 13.10. yet die the death of the righteous, certainly these be men and women of no understanding, he that made them will have no mercy on them, Isa. 27, 11. and he that form them, will show them no favour. Did not the Ministers of Christ ordinarily tell thee, what a self-deceiver thy heart was? and what a deceiver sin was? worse than the harlot, and that the way of sinners, Prov. 7. Deut. 29.19. would be bitterness in the end, and how unsafe nay how desperate it would be, when a sinner daily hearing these things, bless himself, saying I shall have peace though I walk after the imaginations of mine own heart. God says, Isa. 48.22. there's no peace to the unregenerate soul, no peace to the unbeliver, to the stonehearted sinner, neither here nor hereafter. But thou sayest I shall have peace. Quest How shall this be tried. I Answ. When death comes the horror, trembling and astonishment of spirit, which will more or less seize upon them, shall pass the umpire, but a sad one and that which is the beginning of endless and everlasting woes. (O reader) be moved, as I profess myself oft troubled within me, to hear men and women boast (like a Pharisee,) their faith, hope, and great expectation, saying they shall die in the arms of mercy, because God made them, and they have lived under, and professed the Gospel, have been taken and reputed good christians among men: by these and other merely external works and insufficient grounds do they too too shallowly conclude, that it must needs go well with them at the last. Joh. 3.3.5. 2 Cor. 5.17. Heb. 12.14 O let such lay to heart the word of him which shall stand. Except a man be born again he cannot enter into the Kingdom of heaven. If any man be in Christ he must be a new creature. Without holiness no man shall see the Lord; who is not engrafted into Christ the true vine, shall be cas out; Joh. 15.4.5. Rom: 8.17: Gal. 6.7. 1 Cor. 6.9. none but adopted sons can inherit, whatsoever a man soweth, that shall he reap. Know you not that the unrighteous shall not inherit the kingdom of God; be not deceived, neither fornicators, nor idolaters, nor effeminate, nor thieus, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. But all such as have not made their peace with God timely, and really, let them be ascertained that merciless and impartial death shall snatch them away from their dwellings, and relations, Mar. 9.44.46, 48. into the blackness of darkness for ever, where the worm dieth not, thrice repeated. Then let none dare protract time, and think to be prepared in a moment, in the time of sickness, and the hour of death: indeed God may then show mercy, I had almost said a miracle (as on the thief, Luk. 23.43. ) but such miracles are very rare in Scripture, for straight is the gate, Mat. 7.13.14. and narrow is the way that leadeth to life, and few they be that find it. Some are so cumbered with the world, that they never will be at leisure to prepare to die; do think, and speak of it, but never do it; like the bankrupt who says he will pay all his debts, but takes no more care of it, then of his ending day. Pro. 9.17. Some are tickled with sins, stolen waters of pleasures, and profits, till wounded and slain, Prov. 7.23. as the young man going after his harlot, like an Ox to the slaughter, or a fool to the stocks, Till a dart strike through his liver, for her house is the way to hell, going down to the chambers of death. CPoor sinful man) death is coming on the wing every day nearer and nearer, and thou art insensible of its certain approach; Eccles. 12. nay, death's harbingers are with thee already, who do weaken thy silver cord, and spend the marrow of thy frail life, who do dim thine eyes, deaf thine ears, whiten thine hairs, and thou (incogitant) perceivest it not; and these messengers of death will ere long be, break the golden bowl, from which all parts enjoy their vital spirits. And (sinful man) suppose thou be young and lusty, flourishing (like David's Bay tree,) thou art no more sure to live a day longer, than he of an hundred years old, who creeps on all four, as we say; for so soon as the hopefullest man gins to live, in that very instant he gins to die; death gnaweth on every man's root of life, till (sooer or later) she lays us all in the dust. The besotting folly, and uncorrigible madness of sinful men, (living as if they were in covenant with death and hell) making lies their refuge, Isa. 28.15. and hiding themselves under falsehood) have made me too long in this preparatory to this second exhortation, whom the Lord notably answereth (as if viva voce) your Covenant with death shall be disannulled, Isa. 28.18. your agreement with hell, shall not stand. And thus I come to the exhortation itself Solidly and Timely, to fall upon the work of preparation, which consists of these four heads. 1. An holy desire to live well. 2. To be well principled in matters of Religion. 3. To be much in conference with death. 4. To set all things in order for death. The first head. Many do like heaven well, but not the way thither; many desire glory to come, when they can enjoy earthly glory no longer: whereas a right holy desire (as Simeons was) will take all due care to get into, and to keep heavens milky way, not to accumulate that high degree per saltum, but be glad to go Christ's way, saying Father I have glorified thee on earth, Joh. 17.4, 5. and now glorify thou me in heaven. A presumer, or intruder would live in sin, till his dying day, and then be forgiven, and taken into Abraham's bosom; but the true desirer is glad (as Saint Paul, Act. 20.21. ) to go God's way of repentance, of amendment, and of believing unto salvation, as low Zacheus did, when he welcomed Christ into his house and heart. The presumer desires faintly to die, but 'tis when he cannot live, nor sin any more; but the well prepared soul after days and years of much serving God, after much sore travel, through hot afflictions, strong temptations, and many fiery trials, Psal. 42.1. Gen. 32.26, 28. 1 Sam. 1.13. is fervent in desiring death, and restless as the Hart after the water brooks; like Jacob, who will not leave wrestling till he prevail, nor Hannah cease praying till the Lord had granted her the desire of her soul. 1 Sam. 1.13. Gal. 4.19. Piè vixit, ergo libenter vult mori. Psa. 90.12. The soul was restless, till whole Christ was form in her, and now she desires to die, with groaning desires she had lived well, and therefore she would die: such be ever numbering their days and so do apply their hearts to wisdom; to which end, 1. Thou must accept the time of thy repentance laid out for thee by the Lords own hand; Rev. 2.21. jezebel had her time, so had the old world, Sodom and Gomorrah, and the Jews, so had Corazin; ank Bethsaida; but they accepted not that time. In our repentance their must be Godly sorrow for sin, for all the sins of our natures, 2 Cor. 7. of our hearts, and lives, aggravated by many sad circumstances of the matter, the manner, measure, time when, how oft lived in, against means, Lament throughout to have avoided such sins against light, and counsel to the contrary, yea and (it may be) against our vows never to do so or so, with very great & large desires of pardon and reconciliation to God, in and through Jesus Christ, and a restlessness upon thy spirit, till thy soul be satisfied, that thou art pardoned and accepted, and thy evidence for heaven sealed with the blood of Christ, together with strong engagements upon thy whole man, never to return again to folly; but to keep an holy vigilancy ever upon thy soul, with solemn covenanting thyself to be the Lords, and not thine own any more, as thou wast in the day of thine impenitency. 2. And whereas in many things we sin all, even the most righteous sins oft every day, we must renew our repentance often as David did, Hezekiah, Peter, & other●, yea so oft that we may be said to walk humbly before the Lord, in an humble & holy conversation, labouring never more to be deceived by the presumption, pride, and daring boldness of our unregenerate part, and so the longer thou thus walkest humbly and penitently before the Lord, the better still, is thy preparation; which made one to say well, that good men are best at last, even when they are dying, so great a dependence hath a gracious death upon an humble and holy life. John 9.4. Prov 27.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 4.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to some c●itricks and that very judiciously, is Etymologized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy day. Leu. 19.6, 7. As repentance must be solid, so it must be seasonable; for night will else come, upon thee, and therefore saith Christ, I must work, whiles it is called to day; Cras Cras is the voice of a crow, and not of a Christian; lose not this day, talk not of to morrow to repent in; for Solomon will tell thee, thou know'st not what to morrows womb may bring forth. To day then while it is called to day, hear Christ's voyc bespeaking presentaneous repentance: Manna must be gathered in the morning, the peace of offering be offered on the first▪ & second day, not the third. There be four ages of life, childhood, youth, middle, old age; the first and last are more incapable, but the other two, are best to repent in; trust not long life, nor late repentance, lest thou be like unto some courtiers who usually do all too late, rise too late, dress too late, dine too late, sup too late, and I fear (commonly) repent too late, and die, Job. 20.11 Gen. 4●. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when (as Job speaks) their bones are full of the sin of their youth, and they must be necessitated to say few and evil have been the days of my life. Many flatter themselves and deceive others with perwigs, Not much different from that of the Poet— Scit te P●oserpina calvum, personam capiti detrahet illa suo. Prov. 9.3. Pro. 1.28. and so seem many years younger than they be; but neither will God be deceived, nor decaying nature deceived, no more than the Devil was by him that had coloured his hair, when he said I know thee well enough for all thy locks; Oh sinner it is present repentance God looks for; long hath he knocked, cried, and called, but thou wouldst not hear, thou shalt therefore cry, and call, and God will not hear, as in that of Matthew, How oft would I have gathered you, Mat. 23. 37. as the hen doth her chickens, and ye would not; now (it may be) you would, but I will not, I would have purged thee (saith God) but thou wast not purged, thou shalt never be purged any more till I have caused my wrath to light upon thee, Ezech. 24.13, 14. I the Lord have spoken it, and it shall come to pass, and I will do it. (Sinner) it's a dreadful thing to go unseasonably upon the work of repentance, (miserable creature) being about to die, What wilt do? when God, and Christ, and the Spirit, be against thee? when all mercies shall be thine enemies, who shall be thy friends? and when they shall conclude thy final misery, who shall pity thee? when they shall laugh at thy self-destruction, and mock when thy fear cometh? Prov. 1.26. therefore what thou dost, do quickly in thy repenting, and thy renewing acts of repentance: for (for aught thou knowest) death may come this very night, and by the Lords takers, may take away thy soul; Luke 12. albeit thou hast prepared many things for thyself, thy wife, thy children, and posterity; yet none shall do thee good, that art unprepared of that, which should do thee good indeed: whatever than thou delay, let it not be solid and timely repentance, hold not thy hand in thy bosom, saying, Pro. 6.10 vese 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man of a child. as the sluggard, yet a little sleep, a little slumber, till death come upon thee, as an armed man, that is irresistably, and inexorably, and cannot be avoided, Pro. 6.6. whom therefore God sends to the Ant, and Pismire to learn wisdom of that provident, but irrational creature To be prepared solidly and timely for death, head 2 we must be well principled in the fundamentals of true religion, and well grounded in the doctrinals not only of repentance towards God, Acts 20.21 but also of faith towards our Lord Jesus Christ. We must be rooted and built in Christ, Col. 2.7. and established in the faith, in that faith which was once given to them Saints, Judas 3. and hath been received, believed, and maintained by all the Lords worthies since the primitive times, Heb. 11. Heb. 12. according to the Scriptures; in which we have God himself revealed, concerning whom we must know out of those Scriptures the doctrine of 1. His nature. 2. His works. In his works we must know his works, 1. Of Creation. 2. Of Providence. In his Providence, consider 1. His General. 2. His special Providence. In his especial providence, as it concerns man, so look on him, in his estate, 1. Of Innocency. 2. Of Corruption. 3. Of Grace. 4. Of Glory. Again consider man his estate of grace. And here behold him 1. under the means of grace, 1. Election in God. 2. Redemption in Christ. 2. Under the subject of Grace, The Church of God universal. 3. Under the degrees of Grace, 1. Justification. 2. Sanctifiation. 4. In the state of Glory, viz. 1. His resurrection. 2. His last judgement. 3. Eternal life. And more especially be we exhorted. 1. To be sure we get a solid and distinct understanding of these fundamentals by heart. 1 Cor. 1.3.10, 11. Ephes. 2.20, 21.22. Mat. 4 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Thes. 5.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam. 1.3.12. John 13.17. Rom. 15.4. 2 Tim. 3.17. 2 Pet. 3.17. Rev. 2.13. Gal. 3.1. Eph 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Be we well able to prove them every one by divers plain and undeniable texts of holy Scripture. 3. Be very careful to be a gracious practitioner, by living upon, and walking up to, all those infallible and precious truths, which you have known to be the reavealed will, and mind of God, all which are written for your learning, that the man of God may be perfect, throughly furnished to every good work: and pray daily, that God will give you his holy Spirit, to live and die in the faith of our Lord, and never to be lead away with the error of the wicked, nor to fall from your steadfastness; but to abide immovable upon the rock, even in violent storms, and persecutions, when seducers, blasphemers, and heretics are abroad, and very solicitous, to gain Disciples, to turn us off the foundation, and to carry us away with lies, and with every wind of Doctrine. (Dear hearts) we had never more need (now the beast, the dragon, Jud. 12. Rev. 16.31, 14. and the false prophets, are so busy) to be advised, to be well grounded, now when so many of Antichrists emissaries be every where croaking like frogs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in our very Congregations, to pervert souls, and to gainsay the precious truths of Christ, plainly and powerfully preached and maintained, by his faithful Ministers; they come (I say) with foul mouths, with railing, and reviling language, bearding the Ministers, and saying, thou liest, thou limb of Antichrist, thou son of the whore of Babylon, thou deceiver of the people, and thou persecutor of us; thou sayest the Scriptures be the Word of God, which we deny; thou sayest men have original corruption after grace, which we deny; thou sayest we are not perfect, but we are; thou sayest our spirit is not infallible from the light within us; but that infalliability we do and shall still maintain. Now (my beloved Reader) far be it from any well principled soul, to be moved, or shaken with any such impostors, 1 Tim. 6.10. 1 Tim. 1.19. to err from the faith, or to hearken to such Apostates, who are reprobate concerning the faith. Oh let none be bewitched with such a generation of men, so diabollically enchanted; but let's from time to time have recourse unto our groundwork, laid out before us in the Word; and let's call to mind, what was our judgement before these errors and blasphemies did so daringly stare us in the face; again, let us well consider, what was the judgement of the ancients, (viz.) of solid sincere Christians, and orthodox Martyrs who died in, and for the faith of our Lord Jesus Christ, according to the exhortation of the blessed Apostle, 2. Tim. 1.13. holding fast the form of sound words, in faith and love. Where the Apostle would have these two things, 1. That our judgements and understandings be clear and evidential, giving faith and credit, unto the divine authority of those grounds of truth, which are founded upon the holy Scriptures bearing witness to them. 2. That our love unto the truth of Christ be entire, for those who are not thus sound grounded in their understandings and judgements, do lie open to Jesuitick frauds, and may be easily deceived, by them who lie in wait to that purpose; Eph. 4 14. Act. 20.30 of whom we have some sprung up among our selus, and those likewise who receive not the truth in the love of it, 2 Thes. 2.10. nor in love to Christ, as the holy, and pure, the powerful, Rom▪ 1.16. and wonderworking Word of God to save souls; such (I say) may easily fall away, albeit they may be full of other learning, and have attained excellent parts, for such have been highly esteemed, much praised of men, and much used in the Church of God. Thus much of the second branch (viz.) to be well principled in matters of religion. 3. An holy and solemn meditation of, and conference with death, in in every Simeon. Quest. Consider what death is to such? Answ. It is a degree of happiness, yea an inlet to full happiness, before when, none could be said to be happy; but when a Christian shall meditate, that death is an haven after much fowl weather; Acts 2.26. Psal. 16. Rev. 14.13. Mat. 25.34. 1 Pet. 5.4. Rev. 2.10. Rev. 21.4. a bed of rest after sore labour; a taking possession of our glorious inheritance; nay of inthroning with a Crown of Glory, and the putting an end to all groans, complaints, and sins; the dismissing of a blessed soul, out of a loathsome prison; and when he shall meditate that death is but the putting off of old rotten ragged , our day of Jubilee, with many more heads of sweet meditation; how will he (who would prepare to die well,) be fitting himself, with deepest considerations, what course he must take to die happily? These meditations carry gold in their wings, and are strong Rhetoricians to persuade a poor dying creature, Act. 8.37. Rom. 10.10. Gal. 2.20. o believe in the Lord Jesus with all his heart, to live in the faith, and to live by the faith of the Lord Jesus who hath loved him, and given himself for him; 2 Tim. 4.7. 1 Tim. 1.19. Isa. 38.3. to keep faith and a good conscience towards God and men, and to walk before God in truth (as Hezekiah did) with a perfect heart: these divine meditations be of excellent use, to open and set before u●, all the sweet covenant-mercies, assured to the godly in death; to unclasp the book of all the consolations, and divine promises; and to fill the soul, with a wonderful longing, and desire upon desire, after those sweet enjoyments, 2 Tim. 4.8. which be laid up for the Saints, at the happy dissolution of soul and body. Come on then (immortal soul) and by holy meditation now and then walk with death half an hour, and say, Oh death I must come into thy quarters and territories shortly. But Oh the atheism, the pride of heart, and infidelity, which like a dung-heap, wreaks up abominable stink, at the perceiving of which my heart doth tremble, and I am horribly afraid; Oh that I could spend the remainder of my days in weeping, and ringing of my hands, and in tearing off the hair of my head, but yet what will that avail me: but (Oh death) mind me rather, yea O Father of mercies possess, my soul of true repentance, and with an humble prostration of myself at the footstool of thy mercy-seat, restlessly crying mercy, mercy; Oh death mind me! how inexorable thou art, and that I may be truly humbled, and that the great God of heaven, will not be dallied withal, Gal. 6.7. at the hour of death; Oh death! what is the matter? that thou art so terrible? No may death say, I am terrible only unto hypocrites, and unbelievers, Rom. 6.23. Lu. 12.46. Rev. 21.8. 1 Cor. 15.55. to wicked and unprepared souls, others do and may take comfort in my approaches to them, well knowing, that I have no sting in my hand, no victory or conquest over them, but am a friendly harbinger, to receive them unto a blessed peace, who die in the Lord; after when they shall sin no more, nor shall need to repent, Rev. 14.13. nor weep, nor fear death any more: Rev. 7.17. nay, death may tell thee she is thy approved friend, and that she will be the death and burial of all thy foes, corruptions, afflictions, of all thy cares thy fears, thy tears, & adversaries, & will put a final end to all thy conflicts and encounters. Thus in thy meditation of death remember, that to be young and flourishing is no privilege against death, nor to be beautiful, nor to be rich, nor to be strong, nor to be learned, nor to be beloved of Kings, and Princes; nay, remember that no time, no place, no presence, no power, no business, is any security against death, yet alas! the most die sooner than they did expect, and before they were well provided: and in thy medi●ation of death, and conversing with it, (whatsoever be thy outward comforts, and glory, as honours, lands, goodly houses, men and maidservants attending, friends, or companions making merry with thee (as Belshazzars Princes) yet when death comes like the sunset, Dan. 5.1. all must and will extinguish and departed; though relations sadly weep and howl never so loudly about us, when they see us speechless, and throatling, cold-sweating, and struggling for life, or see us die, as one going to sleep. O meditate on these things (now while the glass runs and hath (at least) some sands in it) that it shall never repent thee, to have sound repent, nor to have graciously lived, and orthodoxly believed, to have self-denied for Christ, taken up his Cross, Ma●. 16. 2●. Ma●. 19 ●8. Phil. 1.21. followed him in the regeneration, to have been the servant of Christ, to have lived to Christ, & died in Christ. But then will every tongue say, not O that I had lived longer, but O that I had lived better; O that I had sinned less, and believed more; O that I had prayed more, Mar. 9.24. been more in duty, more in Christian communion, conversed more with the Scriptures, been more in the promises, studied more the covenant of grace, sanctified the Lord's day more, taught and better educated my family, etc. So shalt thou never repent any good, but rejoice, that ever thou hadst any gracious breathe, and wilt say, O welcome death, and blessed be my God, and Father, who now calls for his child, and servant: I come, I come (Lord) now lettest thou thy servant departed, etc. farewel my body, and you my friends, take this body of mine (which I so long governed so ill) to your dispose, and (Lord) take my soul into the arms of thy mercy, since now thou callest me according to thy word. So much of the third, viz. our holy and solemn meditation of, and conference with death. 4. The fourth is to set all things in order for an happy death; here comes in many things very considerable. 1. The soul must be set in order, as thy understanding by saving illumination, to know the things that belong to thy peace; Luk. 19.42. thy will in order, to be a sanctified will, in its desires, dominions, and endeavours; thy affections in order, to fix them upon their right holy objects; thy faith in order, patiently to wait for the due accomplishment, of all the precious promises, which in Christ are made over to a sanctified soul; no more of setting the soul in order, having said so much already. 2. The body must be set in order. 3. The estate must be set in order. 1. The body is a sinful mortal decayed natural body, Rom. 6.6. subject to a thousand m●l●dies, and miseries, which must be mortified, and crucified of its reigning domineering power, and all the organical parts, must be subjected unto Jesus Christ, till when the body is not in order to die: he that will die happily, must keep a daily funeral of his transgressions, errors, and sinful miscarriages, towards God, self, and men: that albeit they may have a kind of slavish being in us, yet they must have no dominion over us. 2. The members of the body must become the members of Christ, Rom. 6.12. as the eye to see, the tongue to speak, 1 Cor. 6.15. the hand to work, the foot to walk, for Christ, and all the parts to suffer with Christ, before we can be in order to die. 3 The body must be kept, as a chaste virgin for Christ's use, 1 Cor. 6.15.19. and the holy Ghosts use, whose Temple it is, we must be sanctified bodies, as well as sanctified souls, but the dear servants of God, have much ado with their bodies, to subdue, tame, and bring under their untruly members, of which Saint Paul did sorely complain, and said, to will is present, but to perform that which was good he found not. Rom. 7.18. The reason was, because his unregenerate pa●t took so great advantage from, and by the inordinate pravity of the body, (which is become so prone to serve the mind, and will, in every sinful motion within; and like tinder so naturally proclive to catch, at any temptations, and allurements to sin from without, 1 Thes. 5.23. (that the blessed Apostle Paul does pray that the Thessalonians bodies, as well as their spirits and souls, be sanctified throughout, and preserved blameless unto the coming of our Lord Jesus Christ. 4. The body as well as the soul must be in covenant with God, the Father, Son, and Holy Ghost, before it can be in order to die; but than though death may kill, yet death cannot hurt the body, for God is the Saint. God, and father in death; and when the body lies reposed in the grave, Psal. 116.15. Gen. 50.25. Exod. 13.19. Jos. ult 32. precious in the Lord's sight is the death of his Saints, and God sets a great price even upon their bodies and bones, though the Saints themselves in their sufferings have a low estimate of their bodies, which (I think) hath so steeled and resolved them to under-go, and cheerfully to wade through the bloody persecutions of most cruel and butcherly Nero's, knowing the Lord God his covenant-goodness, even unto their bodies, should they be burnt to ashes, or torn with wild beasts, as multitudes were served in the primitive times & since. Fox. Martyrol. Again, the Lord Christ is their head even in the grave, and they be his members, upon which he also sets a great price, so as when the soul departs to God who gave it, even than the bodies of the Saints, have (after a sort) a principle of life within them, & do but sleep when they be dead, do belong to Christ. by covenant, whom he will raise up, Eccls 12.7. Isa. 26.19. Mar. 9.21. 1 Cor 11.30. chap. 15.20. Eph. 1.19. by that very exceeding greatness of power, whereby his own mortal body was raised up, and not only awaken them, but introduce their own souls, and receive them up to himself, to be for ever with him in glory. Col. 3.4. Nor is it possible that any one member of Christ, Ps. 34.20. can lose one muscle, nerve, artery, bone, or sinew, one eye, one limb, or one hair of the head; but shall arise a complete beautiful, and well-featured body, however his, or her body was mangled, and deformed here before, or at the time of death, and burial, and since, (for the bodies in covenant to be united to Christ,) a perfect body, according to the Apostle, a perfect man unto the measure of the stature of the fullness of Christ. Eph. 4.13. Nor will Christ suffer one part, never so little, to be wanting, for Christ must account for our bodies to his Father, who of terrestrial, must make them celestial; of corruptible, 1 Cor 15.41, 42, 43, 44. incorruptible; of dishonourable, glorious; of weak, powerful; and of natural, must make them spiritual bodies. 3. The holy Ghost is in Covenant with our bodies whose work it is, and will be to fill those old mansions, with such a plenitude of the spirit, as those glorified bodies shall be capable of; Ps. 16.9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hope. Prov. 7.27. and at present do live in hope of, (though they groan a while with the rest of the creature) so then, the body must be in Covenant with God before it is well ordered, to lie down in the chambers of death; which is (by the way (a rich comfort to the saints of God, that God Father, Son, & Holy Ghost, are in Covenant with bodies, Num. 23.10. Ps. 102.13, 14. as well as souls, yea, when they shallbe laid in the grave, and moultered to dust, God is in covenant with that dust, with Ahrahams, with isaac's, and jacob's dust, & with the dust of their seed lying in their graves, in which respect the saints bodies, are said to sleep in their death, & to rest in hope. Nay I verily believe there is more yet in the dust and bones of dead bodies, that they have a kind of desire after resurrection, 1 Thes. 4.16. Isai. 60.1. Isai. 26.19. Joh. 5.28. go but into a vault of men's dead bones, and tarry there an hour or two, and they will draw much of your spirit and livelihood from you, & put you under great thirst, till some days after. and after the word of command from Christ's mouth, to arise, to come forth, to appear, and to stand before Christ, to receive their glorious enlargement and blessed investiture into that glorious Kingdom, which their Lord Christ hath purchased for all that die in Jesus. Thus our bodies must be set in order before death, in these four last mentioned respects: 1. They must be mortified, crucified bodies. 2. Implanted members of Christ's body. 3. Kept chaste and holy for Christ's use. 4. Bodies, in Covenant with God the Father, Son, holy Ghost. The next duty in the third head incumbent to him that will die well and preparedly, is to set his house in order. By the house, may be understood the persons dwelling in family with us, and more especially, the children who are to be disposed of, according to their rank, condition, and capacity, as Noah prepared an ark, Heb. 11.7. and so his care passed over every one of them. Or by house, is meant the affairs of the household and family, thus Joseph is used by Potiphar, to manage and order the affairs of his house and family. Or else it is taken to dispose of the goods of the family, Gen. 39.5, 6. to divide and give to every one his portion, or estate, according unto right reason, and natural affection, that a man's posterity may more comfortably serve God, in the state, and condition in which the godly-wise shall see good to leave him; thus Abraham before his death gave his Isaac the inheritance, and to his other Children he he gave gifts, Gen▪ 25.5, 6. and legacies, and sent them away, while he yet lived, and so gave up the ghost, See Weams his exposition. pag. 80. 81. on Job. 5.26. and Gen. 29.8. and died in a good old age; an old man and full of years, and was gathered to his people: to insist a little on this. The all wise-disposing providence of our heavenly Father, hath laid out the estate and condition of us, in which we must serve him, in the well managing of our talents, with which he hath entrusted us, Mat. 25.15 and of which some have more, and some have less, of this lumber to possess: yea the very wicked, have a just title (under God) as I prove out of Job, Job. 9.24. the earth is given into the hands of the wicked to reign and bear rule, yea and to be Judges in it, and God sometimes himself covers the face of such Judges, (as a condemned man's face, going to execution) earth is there put for all terrene and worldly things, as the Psalmist, even the heavens, or the heaven of heavens is the Lords, Psal. 115.16, but the earth hath he given to the children of men. The Lord by deed of gift, hath providentially reached out all good things here below promiscously to all men, by his own line or meat yard, Num. 33.54. saving unto us all, here is thy lot, thy habitation, thy land, thy lease, thy goods, and thy estate, thy bound, dominion, and possession, Jos. 1●. 6. chap. 18.10. hitherto shall they extend, and no further; here's thy confinement with a non ultra; yea, what ever wicked men come to possess, or inherit by adoption, descent, or succession from fathers, grandfathers, ancestors▪ or other allyances, yet all is the gift of God's common providence, and for believers whatsoever they have, comes in the name of Christ's purchase for them, and by special covenant and promise unto them; Rom. 8.32. for as God spared not his own Son, but gave him to die for them, how shall he not with him, also freely give them all things? which make for their good. Earth is given to the sons of men, to the just, and to the unjust; but heaven is given into the faints hands, as it were Benjamin's mess. I must go one step further yet, and that is, what wicked men do unlawfully get, rake, ring, cheat, rob, plunder, and (by violence and oppression) recover and injuriously wrest from others, is (in a sense) the gift of God, (viz.) he permitting them to range a while, to pray upon the poor innocen, the fatherless, orphan, widow, and stranger; so he permitted wicked. Ahab to kill, 1 King. 21. Jer. 22.13. and take possession of innocent Naboths Vineyard; and he permits Shallum to build his house by unrighteousness, and his chambers by wrong, to use his neighbour's service without wages; and saith to him by his Prophet, thine eyes and thy heart are not, but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence to do it, all this did our alwise God order in his common providence to last a while, till Shallum had run his course, and filled up the measure of his iniquity; but then the Lord sends a cruel adversary (like a ravening wolf of the evening) to execute his just judgement upon Shallum, according to that prediction in the seventh verse. of the two & twentieth of Jeremiah saying, ver. 7. I will prepare destroyers against thee, every one with his weapons, and they shall cut down thy choice Cedars: and Shallum the son of Josiah, King of Judah, he shall die in the place whither they have led him captive, ver. 12. and he shall see his land no more. Now mark, how the Lord speaks of this destroyer, Nabuchadnezzar by name, Jer. 27.6. I have given all these lands into the hands of Nabuchadnezzar the King of Babylon, my servant and the beasts of the field, have I given also to serve him. And all nations shall serve him, and his son named Evilmerodach, 2 Kings 25.27. Jer. 52.31. Dan. 5.1. and his son namely Belshazzar, the Lord disposed of those Countries by donation to him; yet Nabuchadnezzar invades, and spoils, and takes them and theirs by violence: upon which, say the annotations well, that the great God of heaven and earth sent him against a people of the Lords wrath and g●ve him a charge to take the spoil, Isa. 10.6. and to take the prey, and to tread them down, like the mire of the streets; and he went (nevertheless) upon his own errand, to glut and satiate his pride and ambition: verse 7. therefore saith the text, he meaneth not so, neither doth his heart think so, but it is in his heart to destroy and out off nations, not a few. For he faith, are not my Princes altogether Kings? Is not Calno as Carchemish? is not Hamath as Arpad? is not Samaria as Damascus? shall I not, as I have done into Samaria and her Idols, so do to Jerusalem and her Idols? etc. The like I might say of railing Rabshakeh, and cursing Shimei; they intending one thing, and God intending another, according to the counsel of his own will, thus he gave Jacob for a spoil, and Israel to the robbers. Isa. 42.24. Now as in the days of our life, so when we come to die, we must look over our estates, and review all our outward things, and search narrowly into our receipts and in come, that whatsoever unrighteousness hath brought in, whatever oppression, wrong, and injustice, hath accumulated to our wealth, we must charge upon ourselves, and not only repent before God, but make restitution to the parties injured, if we know them; or else in general to the Church and poor who are Gods receivers, in such cases, as did Zacheus, Luk. 19.8. behold Lord (said that good man (in the day of his repentance) The half of my goods I give unto the poor, and if I have taken any thing, from any man by falls accusation, I restore him four fold. It would be too long to consider, what restitution is? who must restore? and when? yet a word or two, very briefly 1. What restitution is? Restitution is an act of Justice, not arbitrary, but necessary: as the law provided, and as the casuists and civillians do agree. 2. Who must restore? The deteiner, so justice both divine and humane doth require, and God's law stands still in force upon that soul, that doth not his best by repentance, and restitution to prevent the Justice of it. Many rich men do fill their houses with the spoils of the poor, Isa. 3.14.15. and prey upon the needy, making their advantages out of the poors necessities; as many buyers and sellers, biting usurers, oppressing landlords, who live by an unlawful calling, or unlawfully in their calling. Poor wretch! how canst thou be ready to die, and put thy house in order, Mic, 6.10, who hast (as Micah speaks) the treasures of wickedness in thy house? some it may be hundreds, some thousands, wrapped up in their estates? of which if every bird had his feather, every other man had his own, little or nothing would be thine. Oh! this will pinch close one day, and gnaw hard upon the consciences of gripulous fists and great gainers, who have made too much hast to be rich, when in obedience unto divine command they must make restitution before they can truly repent or die preparedly. This is Durus sermo, to all sacrilegious Cormorants, who devour the Church's patrimony, and do take God's Deo-datum's to themselves. Such devourers must make restitution, else it will be a snare to devour holy things. 3. When we must restore? Answ. Speedily, as when Abimelech risen early to restore Sara to Abraham. Say not come again to morrow, Gen. 20.8. Deut. 24.13. when we do repent, till when we cannot say we have truly repent; the Scripture saith to day before to morrow, that is, with all due conveniency; when thou art setting thy house in order, with Z●cheus, then set penitentially upon the work; Oh! tarry not, till death compel thee to part with all, because thou couldst not detain them longer. The godly wise, and holy ancients say no restitution, no remission, and then no promise, of pardon; no hope, of mercy, nor good acceptance of any duty else. Who is in a capacity to restore, and doth not, is out of heaven's way. If the wicked give again that, that he hath rob, the Prophet saith, he shall surely live, Ezech. 33.15. and not dot die: therefore in setting thy house in order, make restitution, lest its want shall make void, Jam. 5.1.2. shall curse and blast all the rest, & God shall cross thy will, and deny to bless those goods and lands which thou bequeathest, to thy heirs and legators. Judas seemed very conscious of this sin, Mat. 27.4.5. therefore he quickly brought again the thirty pieces of silver which he had so wickedly gotten; but yet Judas could not find pardon: then what will such do who come short of Judas! Possibly thou talkest of settling thy estate by gift, deed, will, or otherwise, and so committest thy soul to God, and thy ill gotten goods into the hands of heirs and executors; but be not deceived, God will not be mocked, such heirs shall not be the better, but the worse, and such goods have a curse in them, Deut. 28. and shall prove so to the generation that shall come after thee, who may truly say, 16, 17, 18. God hath cursed our friend's bounty and blessings. Mal. 2.2. Object. But to salve all, somewhat is given to the poor, somewhat to the Ministers, some boons at the funeral, and somewhat to pious uses for ever. But all this will not deceive the all-knowing God, to steal a pound and give a penny; therefore said the Father, Dare te put as, tollere noli; thou think-thou givest, when thou first robbest and takest away; give saith Austin, but be sure thou give of thine own, else thou canst not set thy house in good order to die. I have been somewhat longer in this, because so many millions of men in our age do in all probability die desperately in this particular. The Lord open the eyes of the living seriously to lay these things to heart. 4. To whom restitution is to be made. 5. Upon what account it must be. Ans. To the persons to whom the wrong is done; if he be dead, or cannot be heard of, then to him or them to whom it shall be due by law. Thus Naomi did perform the office of a kinsman unto Ruth, she being the next of the posterity of the dead, Ruth. 3. ver. 2. Upon what account must restitution be made? Ans. Not as alms, benevolence, or charity; but as an act of just restitution. Not as a free gift, but as a due debt, and as that which God calls for, which law and conscience calls for to have done, as that which is the right of theirs to whom we make restitution. In many cases injuries are so done by the cunning sleight of deceivers, by fraud and policy, and so would up, with deceitful hearts, and sleight of hand, and witty contrivances, that the laws of nations and common wealths cannot find out means to give every one his own; but the allseeing God knows what is unjustly done though it be in the dark, and he looks that in the day of our repentance and preparation to die blessedly, that we make just restitution (what possibly we may) And in the day thereof we must not think that we do give, or be bountiful and good benefactors, when we do but our duty: and therefore that word which we call alms, the word in the Syriack tongue is called Justice, Mat. 6.2. When thou dost thy justice, which we read alms, because alms is a fruit of justice; Vide Alex. Alens. de generali Restitutione, speciali Satisfactione. Parte Quart Quest. 24. membrum per totum. but things to be restored be a due debt, comminicatio ista non est gratuita, sed ex justitia debetur. Quest. What if there be not enough to pay all? Answ. If the creditors be equal then pro toto, if not, than the poor must be paid the first; If there be not any thing left, then be of a willing mind and leave it upon God's account, beseeching him to be thy restorer whose is all the earth, and the fullness thereof. The next thing respects the persons related to a family, and so parents and other relations must take care of persons whom they leave behind, on whom they are to bestow 1 holy admonition, and 2 good counsel, 3 with faithful prayer. 1. For admonition, so they are to advise, and instruct them, the best they can, how to walk prudently, and graciously towards God, and men, as did Isaac, and Jacob; Isaac called Jacob unto him, and blessed him, Gen. 49.1. to 19 when he sent him to Padan Aran, to Bethnell. So Jacob the father of the twelve Tribes, called them all one by one, and blessing, he blessed them, as some of the Rabbins say was the custom of the holy Patriarches, to call their children before them, some considerable time, before their death, to acquaint them with their covenant-interests, with the knowledge of precious, and special promises to be expected, to instruct them in holy aphorisms, and good documents of faith and manners; so did Moses, almost throughout the 33 of Deut. naming the Tribes one by one, from the sixth verse to the end; so did dying Joshua, a little before his end, Jos. 23.2, call all the tribes of Israel, and spoke more especially to their elders, heads, Judges, and officers, and said unto them, v. 3, I am old, and stricken in age, you have seen all that the Lord hath done unto these nations, because of you, be ye courageous, v. 6. keep, and do all that is written in the book of the law of Moses, v. 8. 1 Kin. 2.1, and cleave unto the Lord your God; and so David called and instructed Solomon his son, 2, 3, 4. charging him to be strong, to show himself a man, and to keep the charge of the Lord his God; to walk in his ways, and to keep his statutes, that he may prosper, and that the Lord may continue, his promising word that he had made to David, concerning his son Solomon. Let Magistrates, Ministers, Parents and other relations, lay this to heart, that good men, wise and godly men, have made their deathbeds to be their pulpits, and oratory's, to prophesy to preach in, and to give sweet and wholesome instructions to their relations. Quest. But why at such a time of pain, and sickness and sorrow? Answ. Not because the work is to be left alone till then, though then especially it may not be left undone. Not because (as some philosophers say) the soul upon death's approach, Xenoph. lib. 8. Plat. in apolog. is more divine, and supernaturally inspired; but because, at that time, the words and wholesome admonitions, of a dying Magistrate, Minister, Father, or friend, do probably make a deeper impression, upon affectionate and religious minds. And to let such relations understand the religious care of Godly ancestors, that their posterity might do well with such golden legacies, and live upon the covenant-goodness of the Lord God of their Fathers. Great is the difference between the carnal worldling, and the gracious believer; the one looks no farther than the temporal good of his relations, the other to their spiritual, and eternal welfare. Like wicked Achitophel, peradventure he will put his house in order, but without any due regard, 2 Sam. 17.23. to his own or their souls, such persons may and do oft call their friends, children, and relations about them, as Ishai did, in calling forth his sons, first comes Eliab, than Aminadab, than Shammah, but David the anointed of the Lord, 1 Sam. 16. was called last of all: so when death comes near, first the Physician is called for, and he comes, but his Art cannot deliver from the unsatiable grave; next like Ahaziah, he is remembered of some God of Ekron, some good witch, wizard, or white devil, to inquire of, but if he help not, in the third place, a wise and cunning Lawer is sent for, to entail and perpetuate his lands to his lawful heirs, and to help him make his will, and to bequeath his moveables to children, and friends: mean while, how sad, and comfortless is this dying creature? Oh how much is he cumbered about his many things? Luk. 10.41 wishing hearty longer life, not to grow better, but to grow richer; & last when all hope is past, than he sends for a Minister, (one (it may be) of his own carnal and earthly mind) and before him, confesseth his sins, in the gross, to have been great, and many, then asks God, and all the world forgiveness, repeats his good works, tells of his keeping his Church, of receiving at Easter, of his care to pay every one his own, of his just, and honest dealing with all men: he says the Lord's prayer, the Creed, and the Ten commandments, and if the Minister be one of those daubing flatteres, Ezech. 13.10. he magnifies his goodness, and happy estate, making the poor wretch vainly confident, of a very good posture in which to die, praying to God for him to have mercy on his soul, and to receive him into his Kingdom, and so leaves the deceived soul, presuming that Christ says to him, Luk. 23.43 to day shalt thou be with me in Paradise. And if he preach his funeral sermon, he extols him for an eminent Saint; and well he may, for he is well paid for his pains. And thus do many wretched sinners, leave the world, they know not how, [having (it may be feared) put nothing in order, for an happy death.] But as for holy admonition sweet and pious counsel, how to be prepared to die happily themselves, and to leave their relations under a gracious frame of heart, is the least of such men's care, who should be advised, first to serve the Lord God, and to walk before him with an upright and perfect heart, and in their particular callings to serve his providence and glory, with all integrity, in holiness and righteousness all their day. Luk. 1.75. The second thing is holy and faithful prayer, of persons near their end, for and in behalf of their relations; I shall only instance in Parent's prayers for their children, who are to bless them in the name of the Lord, as resigning up their charge unto their heavenly Father to take care of them, as Isaac and Jacob did; Gen. 28.1. Gen. 48.15, 16. chap. 49. Heb. 11.20.21. besides Parents know best what have been and are the ways and conversations of their children; they know what have been their sins and infirmities, what their defects and wants, what is their present state and condition, what mercies, pardon, and grace they do most need, and by their nearness of relation to them, and by their duty which they own them; and lastly their interest which they have in them, they are much concerned to look to, and study their welfare much every way; as might be showed in Job's care of his children when they were grown up, and dwelled in families of their own, he sent and sanctified them, Job. 1.5. not only while they were little ones going to school, and under their Parent's roof. Godly Parents near to death, do see and read volumes of divine and gracious providences, flowing towards them and theirs from out the Ark of the covenant, by virtue of which, they are much invited to mind and press the Lord with that successive goodness of his, to the after generation and posterity of them that fear the Lord, (viz) that their generations shall be blessed: Psa. 112.2. and upon this account, do they (with an humble boldness and much confidence) put up their holy supplications and prayers, that he will please to enrich and bless their children, with all spiritual blessings, in heavenly places in Christ; Eph. 1.3. that the Lord will be their portion, Psa. 16.5. Ps. 73.26 Ezra 9.8. E●a. 56.5. Jer. 13.11. and ever give to them and theirs a place in his Sanctuary, and a name better than that of sons and daughters, & that they should be unto the Lord for a people, for a name, for a praise, and for a glory. And for outward things, they must commend them also to the blessing of the Lord in every state, high or low, rich or poor, of marriage or single life; that the Lord will please to lay them out such a condition, as in which, they may be most serviceable to God, to the country they live in, to neighbours, relations, and friends, in all godliness and honesty; and their Parents even while they do live, may say of natural children as John doth of his spiritual children, Joh. 5.3, 4. I have no greater joy, then to hear that my children walk in the truth. And observe, as Parents must take care of the particular concernments of every child, (who will be ready to observe what Parents intent, do, or may be like to do for them) oft saying secretly to themselves, what shall I do? and what shall I do says another? what will become of me says one? and of me says another? and of me says a third, when my Father and Mother are dead?) so must the soul of every one, and the outward estate of each one be cared for, by every wise, holy, and affectionate Parent. Job he offered sacrifice for each one; Leu. 4.13.14.15.21. Leu. 1.2, 3, 4. where mark that whereas some sacrifices were for the whole Congregation, and some only for single persons, so Job did not only offer a general sacrifice for all his sons, but a particular sacrifice for every individual of them, whatever their sin should be. Parents (when you draw near to die) you must not only pray in general that God will bless your children, but you must (if possibly it may be) set them before the Lord, one by one, Gen. 32.24. and wrestle with God by prayer, for a special benediction to be upon the head of each one of them, according to his or her age, rank, calling, condition, and habitation; according to his, or her temptations, afflictions, and trials; that God will sanctify them unto himself, and make them very instrumental for his glory, 1 Chron. 28.9. Esa. 38.3. that they may know the Lord God of their Fathers, and serve him with a perfect heart, and willing mind; and that (by such children) God will raise up to his own name, and unto his own glory, an holy seed, and faithful generation, to serve the Lord for ever, and that such children may live in a most sweet and holy concord, which as it is a great blessing unto Parents, so the contrary it is a great heart-breaking to them, as might be showed in Adam, Gen. 4. who when he had only two sons, the one kills the other; and in Abraham's family, was scoffing Ishmael; Gen. 21. in Isaac's family Esau hated Jacob; Gen. 27. Jacob had twelve sons, eleven of them hated and sold Joseph to the Ishmaelites, Gen. 37. intending never to see his face more▪ 2 Sam. 13.28. David had an Absalon, who caused his brother Amnon, 1 King. 1.5.18.25. to be murdered; and Adonijah riseth against Solomon. Look to it Parents, be much in prayer to God, that your children may be sweetly bundled in the bond of love, and charge it on them, with strongest arguments show them, Ps. 133.1. how good and pleasant it is for brethren to dwell together in unity; v. 2. it's like the precious ointment upon the head, v. 3. that ran down upon the beard, even Aaron 's beard, that went down to the skirts of his garment; 'tis like the dew of Hermon, and as the dew that descended upon the mountains of Zion; and tell them that there the Lord commanded the blessing, and life for evermore. Where? there where this bond is kept inviolable. Some would add a third thing, much tending to the setting one's house in order; namely, the recommendation of children, (such as are under age) unto the loving care of some godly, wise, and christian friends: thus did old David commend the care of young Solomon his son to certain Princes to help Solomon in his reign, 1 Chron. 22.17, 18. when he should govern, saying, is not the Lord your God with you? intimating thereby, that they would be very useful, and helpful to his young son: such friends may be of excellent use, and benefit to fatherless children, whom the Lord himself gives charge unto to deal friendly by them, to be as fathers to the fatherless, Psal. 68.5. as God himself vouchsafes to be called. But I leave this of trusties, and Guardians, and come to the last thing concerning a man's setting his house in order, and that's about his last will and testament. 'Tis to be presupposed, it hath been much of a Parents care, to set a part somewhat for children in the management of outward things; that they have laid up somewhat to distribute, & dispose of at their death: And not without great reason. 1. That the future, as well as the present may be provided for. 2. That peace in the dispose of the goods of the family; may be provided for, from out that true interest which Parents have in the goods of the family, to bequeath and dispose the estate, which the God of all the earth hath left, and entrusted them withal; which must be done judiciously and understandingly, in the time of good judgement, and perfect memory, and that so plainly, that his meaning may not be mistaken, nor his words perverted, and the whole, kept free from all exception. Here against, they do highly offend God and man, who (as they for the most part) have lived out of order themselves, so they do take no care, to make any will at all, to the great confusion and prejudice of their family and relations, to the defrauding of many of their right, to whom they own and are indebted, whilst they leave all undone: Others by a foolish delay, are surprised by the sudden of their death: Others tarry till they be prevented of understanding and speech: Others put the words of their will into such ambiguous terms, that occasion is given to intricating, and undoing-suits of law, even to the dividing and estranging of the affections of near and dear relations, to the wasting of a great part of all, or more than all the estate, to the utter ruin of the surviving friends, and relations, with perpetual hatred, & evil will, which like a fire still burninig, cannot be extinguished in many generations. Oh! you who fear God, lay these thing to heart, and be preadmonished, I hope a word to the wise is enough. And now in setting thy house in order, be very careful to use an impartial hand for the first born; Deut. 21.15, 16, 17. it is one of his prerogatives to have a double portion; upon this account, the birthright was Joseph's, 1 Chron. 1.5.2. who was the first born of the true wife: Gen. 4●. 3. non ad hominem, sed ad Deum at tinet, haeredes facere, Glanvill lib. 6. c. 17 the first born is the excellency of the father's dignity, his might, the beginning of his strength, as Jacob to his eldest son; nay the civilians say well, God singles out and makes heirs, even his first born: This the law of nations doth give to the eldest. So doth the law of our land, and for this I could easily lay down many weighty grounds of reason, and religion. Exo. 13.2. Ibid. 1. As that God himself sets an high price upon the first born. 2. The Lord also laid a paternal, Priestly, and Ministerial charge upon the first born. 3 God provides no land should be sold for ever, Leu. 25.25. for the land is mine, and yea are strangers and sojourners with me; but if necessity require any to sell his estate of land, than he must sell it to one, that was next allied in blood unto him, and he shall redeem that which his brother sold, and at the Jubilee, he shall return to his possession, and be no longer in bondage. Which though it be not our rule, yet the reason is weighty, why the heir should not be disinherited unless in some special cases, and those extraordinary, Gen. 21.10. Judg. 11.2. Judg. 9.18. Gen. 49.4. 1 Chr. 5.1. as illegitimacy in Ishmael the son of the bondwoman, and Jephtha the son of a strange woman, and Abimilech the son of an handmaid; or deboistness, as profane Reuben, who defiled his father's bed, for which his birthright was given to the sons of Joseph, the son of Israel. The common objection is, so shall the family be undone, to make the heir great, and leave the residue of the family low, and in a mean condition. This inconvenience was as incident to the families of the Tribes of Israel, as to the families in England, or any other nation; and yet God will have the prerogative of the elder, to stand, to be the heir, and more fully p ovided for, because he is the excellency of dignity, and the excellency of power: Not that the residue should be left destitute, but that a paternal & maternal care be had, in training up of children in some honest calling; and in settling younger children with some other estate; in taking order, that portions may be raised out of the lands, where land of inheritance is considerable, if in the life of Parents other provisions have not been, or could not be made. Yet so as the eldest may be a father still to brethren, and sisters, and may be enabled to protect, and de-defend his own flesh and blood, from wrongs, and oppressions, according to his power or capacity; and lastly, that the elder brother, may be enabled cheerfully to welcome his brethren, and sisters, when (upon good will, or just occasions) they shall visit their brother's house as their head quarters; & that such relations might take, and give mutual advice, in all occurrences, which shall be more considerable and weighty. Thus of setting our house in order, wherein was showed, 1. That all men good, and bad, have their estates laid out, by God's meat yard of common providence; therefore wicked ones, as well as believers must set their house in order before they die. 2. In setting the house in order, evill-gotten goods, must be restored; where was showed, 1. What restitution is. 2. Who must restore. 3. When we must restore. 4. What must be restored. 5. To whom, and upon what account. 3. What due regard is to be had to the relations of him, who must set his house in order, & that in four things, In 1. Holy admonition, and instruction. 2. Faithful and humble prayer for them, and blessing of them in the name of the Lord, to appoint trusties and Guardians, where requisite. 4. Concerning his last will and testament. 3. Exhortation. Humbly, and wisely, to submit to the Lord, as in life, so in death. Here I must premise a little of the different carriages of Simeons and nabals, at the approach of death, and in the very article of death; some are discontented at every cross providence, as Naball, 1 Sam. 25.3. whose heart dies within him; as mumuring Israel, who say would God we had died in the wilderness, Numb. 14.2, 3. rather than be killed, in a war by the Canaanites; some through impatience give bitter language towards God, Job. 1.9. Jonah 4.8. as Jobs wife to her husband, curse God & die; and as Jonah who storms against God himself. But a gracious Simeon will let out his heart to God, 1 Sam. 3.18. Job. 1.21. and say I come Lord, be it to thy servant according to thy word, It is of God, and let him do with me what seemeth him good; the Lord giveth, and the Lord taketh away, and blessed be the name of the Lord. Oh it's sad and dreadful to hear, and to hear of wicked and awakened consciences, to chide themselves out of this life, with horrible accusations saying, woe is me, woe is me, that ever I was born, woe is me, woe is me, such a sinner; Oh thou my wretched body, what cause hast thou to curse thy wicked soul, for being so ill a governor and commander of me thy body! that now I know not how to live one hour longer, nor how to submit to death; live I cannot, but die I must. O my celestial soul, though halt also great cause to curse thy wretched body for being so ill a servant to thee so precious a piece of God's creation, in that thou art now afraid to departed at thy great Lords command. As the parting of soul & body is violent, and very sad; so more sable shall be their meeting at the resurrection, when the sin-accusing conscience shall deliver up soul and body to the righteous judge of quick and dead; Act. 10.42. when that judge shall deliver the guilty sinner, and the law shall judge, and bind him over to death eternal, and to hell, where the worm diet not; Esa. 66.24. Mark 9.43.44. and the fire never goes out, but must abide an eternity of weeping, howling, and gnashing of teeth. (Precious Saint) far otherwise and ●ull of bliss, is the state of every blessed Simeons' soul, and body in the approach, and very article of death; when he shall sweetly sing or use this Prosopopoeia or words to the same effect, Thou body of mine, the God & Father of our Lord Jesus Christ be with thee, in thy departure, in thy death, and in thy grave, for he hath shut thine eyes, and bound thy jaws, and bid thee abide a while in peace; be thou content to sleep in death, and to rest in hope, on such a bed of roses: for ere long, thy dust and clay shall live, and thou shalt arise with Christ's blessed body, Isa. 26.19. thou that dwellest in the dust, shalt awake & sing for thy dew, is as the dew of herbs, & the earth shall cast out the dead in her. And thou my happy soul shalt return a glorified soul; to be united for ever, to thy incorruptible, immortal, and glorified body; to be joined to the great Congregation in heaven, where God, & Christ, and the Spirit, and all Angelical natures, shall for ever honour thee, and all other glorified ones, with that very glory, which Christ Jesus had with the Father, John 17. before the world was. Suffer this exhortation then (I beseech you) to take hold on your hearts, sweetly to submit to your alwise God, and Father, even in every state and condition, of life and death, which I shall amplify under these three heads, 1. Of health, 2. Of sickness, 3. Of death. 1. In our health and prime of our life, whilst green and flourishing like a bay tree, must be an holy resignation of ourselves, into the hands of so good a God, Eccl. 12.1. 1 Chron. 28. betimes we must remember our Creator in the days of our youth; then we must learn to know the Lord God of our fathers, as good David gives in counsel to his young son Solomon; and this submission must be a total resigning of soul and body to the Lord; a lesson, not taught (in any school) below heaven, none of the Moralists, none of the Philosophers could attain it, being only found in the school of grace, which among other things doth teach, Psal. 34.9▪ 10. Mat. 28. 20. 2 Cor. 12.9. Isai. 41.10. Isai. 33.16. that no good thing shall be wanting unto such; and that (be our condition never so straight) yet God and Christ are with us, and his grace shall be sufficient for us; he will uphold us and help us, with the right hand of his righteousness; and our ammunition is made of rocks in pregnable round about us; Isai. 27.9. and lastly, God will so order all his good providences for us, that they shall all work together for our good, as Israel's pressures in Egypt, Joseph's casting into the pit, and twice selling to be a slave, as the rod of Ashur, and the furnace of Babylon. Now in thy submission to the good pleasure of thy heavenly Father, thou must not be over hasty after fruition, but with an holy patience, must possess thy soul during thy stay in this world; for as thou, so those forenamed promises have their set determinations, by an unchangeable decree, as Noah's time in the Ark, Gen. 8. Job. 14.14. and Job waits his appointed time all his days, and so did Simeon here in the text. 2. In sickness we must submit to the Lord's visitation, and say, Lord it is thy hand, and thy holy will be done in me & upon me, I will use the Physician, (a good ordinance of thine) but I will recumb in thee alone; I will honour the Physician for my necessity, but I do commend myself to thy alwise dispose: who if thou shalt please to add to my days, and to piece out my frail life a little longer, I will (by the assistance of thy grace) endeavour to live, and to be, an instrument of thy praise; but shalt thou see it good, to end my pilgrimage, and to take me home (Oh that's best) I will sing Hallelujahs to thee for ever. But (by the way) consider the poor, and the Lord will strengthen thee upon the bed of languishing, Psal. 41.1.3 10. and will make all thy bed in thy sickness, and be merciful to thee, and raise thee, and requite thee: men may visit thee deceitfully, flatteringly, speaking good words unto thee, and whispering evil in their own bosom, and say, when shall he die, v. 5. v. 8. and his name perish, an evil disease say they cleaveth fast to him, and now that he lieth, he shall rise up no more; but the Lord shall visit thee upon the bed of sickness, with a visit, speaking pardon of sin, peace of conscience, thy reconciliation to himself, with joy in the holy Ghost, even joy unspeakable and full of glory. Giving to the poor, though it be thy duty, Pro. 19.17. yet it is called a lending to the Lord, who will repay it with more consideration, than the principal itself; Thou puttest thine alms into the poor man's hand, and the Lord makes thee payment ten thousand-fold, into thy heart and soul. But lest I be thought to digress, this sick man or woman, must submit patiently & readily unto the gracious hand of the alwise Lord God, and that in the name and worthiness of his sweet saviour Jesus Christ, devoutly praying (as David did in the words of faith. Psal. 71.1. In thee O Lord, have I put my trust, let me never be put to confusion. Deliver me in thy righteousness. Correct me not in thine anger (O Lord) nor rebuke me not in thine indignation: Jer. 10.24. Psal. 6.2. heal me (O Lord) for my bones are vexed. Psal. 22.11. Be not far from me for trouble is nigh at hand; lay no more on me, than thou shalt give me strength to bear; 1 Cor. 10.13. Cast me not away when my strength faileth me: and so will the Lord answer, Because he hath set his love upon me, Psal. 71.9. therefore will I deliver him; I will be with him in trouble, Psal. 91.14.15.16. I will deliver him and honour him. With long life will I satisfy him, and show him my salvation. And for thy comfort know (who hast a mansion with God) that thy God and father, doth ordinarily fit his children for death, in their sickness; presenting to them the unloveliness, and vanity of all things below; the blessed interest which the Saints do enjoy; in their Christ; & the happy change which they do make, who die in the arms of their Jesus; and that such shall for ever be quit of all sinful society, yea of sinful flesh, no longer to abide among dead men, nor among the tombs of dead ones; shall never have cause to hang up their harps upon Babylon's Willows tree, Ps. 137.2. never be interrupted in singing our Hebrew song: and therefore doth our gracious Father in sickness and otherwise, open the narrow hearts, and deaf ears of Simeons' souls, and then speak to them, saying, come my precious ones, suffer me now to dispose of you; let me new mould you and transfigure you for your disease, and so (dear heart) I do First make thee weary of thy body of death, weary of the world's blandishments, and painted glory, and weary of thy sinful self. Secondly, I do sanctify every pain and grief, every cross and trouble, and make them become sanctified mercies, Ps. 131.2. whiles I do wean thee, to be less in love with things below; nay I cause that every decay of thy natural strength, every dimness of thy eye, every dulness of thy ear, every weakness and sickness of thy natural body shall tend to such a blessed change, that at last, the soul and body are made willing to departed for a time, to attain unto, Phil. 1.22. and enjoy a glorified cure. Thirdly, I do not only prepare thee to this submission, but I do also make thee desire and long to die; I do so spiritualise, and order thy soul, that sickness shall be as welcome to thee as health; death as life to thee, who livest upon God, in God, and to God: Dost want health of body? I do satisfy thee with health of soul; art near to death? be it so, than thou art nearer to life, even a glorious blessed and eternal life: sick man I am thy Lord God, and I do assure thee, (by thy interest in myself) through my son, I am better to thee then ten healths, as Elkanah was to Hannah then ten sons; 1 Sam. 1.8. I am better to thee then many lives, thy life here was but a breath or rivullet of life, but in thy death thou art admitted to live for ever in him, Joh. 14.6. Ps. 36.9. who is life itself, and to thee the fountain of life. Fourthly, in sickness the Lord speaks to his holy ones, to be of good cheer, from the deep meditation of the love of God shed abroad in their hearts by the holy Ghost, Rom. 5.5. Joh. 1.16. from the fullness & al● sufficiency of Jesus Christ, their dearest friend, their Lord & King; who comes leaping & skipping, over the mountains to solace himself, in, and with them, whom he had so wonderfully delivered from the dens of Lions, Cant. 2.8. Cant. 4.8. and mountains of Leopards, or what else hath been formidable to them: Come look on me, and to me lean and rely on me; pour out thy soul into my bosom; Isa. 45.22. Mic. 7.7. who will assuredly give her sweet repose, until the great day of my second coming; Cant. 8.5. Act. 7.59. when thou shalt be received, soul and body, to be for ever in mansions of eternal glory, Cant. 3.11. to keep a most triumphant Jubilee with the Lord for ever. Mal. 3.17. Act. 3.19. 3. In death, we must submit to our Lord, Joh. 14.2, 3 and that in two things In the approach, Act. 7.54. etc. and point of death. Precious soul in the approach of death, Heb. 11. 2 Chron. 6.42. Ps. 25.6. Ps. 119.49. Psa. 22.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.25. act faith in the Lord Jesus, as Stephen did, and as those Martyrs did: faith will plead thy covenant-interest, and persuade to roll thyself upon the free grace of God, so fully represented in the promises; faith bids thee look on thy Lord, and saviour, interceding thy cause, at heaven's throne. Set hope on work, to take faster anchorhold, on Jesus Christ, Psal. 18.2. Deut 32.4.31. 2 Sam. 22.47. Ps. 62.2.7. Ps. 89.26. Ps. 39.13. the rock of thy salvation. Set prayer on work, and pour out thy soul, saying (O Lord) spare a little, till I may recollect myself, and be sweetly composed, to rejoice in the approach of my my change; Lord give me to welcome death, with all ready entertainment, as God's messenger, to deliver me from my prison, Ps. 142.7. Job. 4.19. and house of clay, wherein my celestial soul (the espouse of Christ) is confined, and imprisoned, and say, (O Christ) I come, Luke 16.22. (Lord Jesus) send some of thy blessed Angels to receive & carry my soul into Abraham's bosom; as one of the fathers doth personate a dying Saint, O holy trinity Father, Son, and Holy Ghost, (which in unity of nature, art one, the selfsame God) into thy hands I do commend my spirit; into thy hands O blessed Saviour my King, my priest, and my Prophet, do I recommend myself, unto thee sweet Jesus do I (a dying servant of thine) come, who camest into the world to save sinners, of whom I am chief; unto thee (blessed Lord) who wast conceived, and born of the virgin Mary, suffered'st, diedst, was buried, and laid under the power of death, Acts 1.24. for me, to alleviate my death, and make it stingless, and curs-lesse, who wast raised up from the dead, & didst miraculously ascend, & art now set down at thy father's right hand for me, to come again at the end of the world, to be judge of all men, & Angels, even to be my judge to justify & absolve me, before all the world, and to invest me a poor and miserable creature, with that very glory, which thy humane nature hath now in heaven, and which thyself hadst with the Father, before the world was; into thy hands (gracious redeener) into thy hands (O eternal spirit) do I recommend myself, who dost even ravish my heart, by applying, and sealing all the Covenant-goodnesse, and gracious promises of life and of salvation; even to me, even now about to breath out my last breath of life. Thus dying soul in thy submission un-thy Lord God, set faith, hope, and prayer on work. Quest. The learned have a question, whether the Saints in death do fear death, having commission in some cases of persecution, in one City, to fly unto another; and Christ saying, Mar. 10. go not into the way of the Gentiles, and into the Cities of the Samaritans enter ye not; Act▪ 9.25. and Saint Paul escaped out at a window, at the fear of death; and Christ himself often shunned the Scribes, and Pharisees, and Rulers, who sought to kill him; Joh. 7.1. 1 King. 19.3. so did David shun Saul, and Elias the wicked instruments of wicked Ahab and Jezebell. Answ. To all which I answer, that 'tis not simply unlawful to fear death, nor to avoid its snares; for death of itself, is not good, nor is it natural to us, but cruel and horrible; but basely to fear death, rather than to glorify the name of God in our sufferings, this is a great sin; to be afraid to die after an evil life, and out of Christ, to such, death is the terrible of terribles such cannot be well willing to die: but when God shall (in the way of his good providence) call us to die, either by a natural death, or to seal unto his truth under persecution to die a violent death; then we may welcome death, and the instruments of death, as Historians say Saint Andrew did, Salve crux pretiosa, susci pe nunc Discipulum, cúm priùs sustinueris Magistrum. Thus M. John Philpot embraced the stake in Smithfield. who with a gladsome Spirit, said I kindly salute thee (precious cross) be content to bear me the Disciple, who hast formerly born my Master: every Simeon is carried above the apprehensions of natural and moral men in death, and hath very grand considerations, neither basely nor sinfully to fear death, and therefore subscribes unto her, with heart and hand. Answ. 2. The fear of death in the Saints, and the fear of death in others are very divers; the one is acted by sinfull-self, whom such an one seeks to preserve, for fear of greater wrath; the other is acted by gracious self, who seeks to know the mind of God in his death, to subscribe to it, and to serve divine providence, as in life, so in death; whom if the Lord shall recover, or deliver, he gives himself to God again; if the Lord hath determined death shall take place, he resigns up soul and body, with an holy contentment, Mat. 26.39. under the good pleasure of his heavenly Father. Let Pagans and Infidels (who never believed, who never feared God,) fear to die or despair in death, because they die without hope, Eph. 2.12. Collos. 1.20.21. Eph. 1.10. because they have no faith, nor do lay hold on that reconciliation which Jesus Christ hath made between the Lord and gracious souls: but let Christians rejoice, and be glad, ever giving thanks unto the Father of mercies, Col. 1.1.2. who hath made them meet to be partakers of the inheritance of the Saints in light. Which inherirance for situation, is the Empyrean heaven, far above all heavens, where is Christ himself, to entertain, and glorify all those who sleep in him; where is nothing but glory, for all such poor souls dying in the Lord; as the King of Glory, to be with all vessels of glory to accompany us, thrones of glory, to sit on an eternal wait of eternal glory, 2 Pet. 2.1.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An entrance shall be administered to you abundantly, or (according to the original) richly. Phil. 1.23. to put on crowns of glory to wear, a kingdom of glory to possess; here the soul of the departing one cries out, in a blessed ecstasy, I have enough (blessed Lord) I come, I come, having so abundant an entrance made for me, into celestial triumphs; blessed be God, who hath made me thus willing & desirous rather to be absent from the body, and to be present with the Lord; where I am assured to find peace without intermission, or perturbation; health without sickness; plenty without want; wealth without poverty, and everlasting life, without death. Of which holy City said Austin, when shall I come into thy golden streets? when shall I see, and enjoy the heavenly society of blessed souls, and that glorious Jubilee? Fain I would come to fruition, but Oh how am I detained? anon will death come, behold, she stands at the door and knocks, bid her come in, that I may bid her welcome; to whom I am ready to answer, as Rebekah did, Gen. 24. to her old near and dear relations, (who were so loath to part with her;) I will go with the man; so say I even withlong-looked-for death, my harbinger, and friend, Oh death I willingly go along with thee, whom my Lord hath made so necessary, and serviceable to me, in my happy translation; Acts 10. for (me thinks) I see Heaven open, as Peter in his vision, and the son of man (like as Stephen did see him) standing at the right hand of God: Oh my soul! thou art in a rapture divine, to contemplate the things in heaven, which are so unspeakable and full of glory. True, I shall (in death) be taken from my dearest friends, but let not that retard my souls willingness to die; for it's not improbable, but I may know my gracious friends in heaven, since our divine knowledge there, shall not be diminished, but enlarged: hence some conclude, we shall joyfully know the Patriaches and Apostles of our Lord; and this seems the more rational, because Peter, and James, Mat. 17.13. and John, at the transfiguration, knew Moses and Elias, whom they knew not before, so shall the sun of righteousness irradiate the Saints, with the celestial beams of his transcendent glory. The last thing in our submission in the point of death, is to shut our own eyes, and to bind up our own jaws when the departing soul utters her last words, blessing God for that land of promise, which (like Moses) she sees at a distance, Deut. 34.4. Jos. 23.6, 8, 11.14. so Joshua about to die shuts his own eyes, exhorting the people to fear and serve the Lord, so did Stephen, who calling on the name of the Lord, fell asleep, so did Simeon, gathered up, disposed and prepapared himself most sweetly singing, Lord now lettest thou etc. Our blessed Saviour doth as it were shut up his own eyes, and bind up his jaws, in that he sweetly submitted himself to the hand of death saying, Lu. 23.45. Father into thy hands I do commend my spirit, and so do all well prepared souls take care to die under an holy resignation of their bodies to the grave, for a time, & of their departing souls, into the hands and bosom, of Jesus Christ, who is our Reuben to take care of our Benjamin, that is, Gen. 42.37. of our immortal souls, to convey them safely unto our Father's house. Thus of the third Exhortation, which is wisely to submit unto the Lord God, in every estate, in our health, in our sickness in the approaches of death, and and at the point of death. 4. Exhortation. 4. Exhort. To friends not to grieve overmuch at their departure who die in the Lord. It is lawful & commendable, it is just, and honourable to have sad thoughts at the loss of such friends. If the very Egyptians mourned for old Jacob seventy days, & that with a great & sore lamentation; Gen. 53. 1 Sam. 15.35. 2 Sam. 13.37. 2 Chro. 35.24. if Samuel mourned for Saul, and David, shall not we much more mourn, when the Saints are taken from us? All Judah and Jerusalem mourned for Josiah: Surely then it is not only natural and moral, but it is religious to mourn for old Simeons, you own much honour to them, and may well mourn, you have lost so good a man or woman from your Christian communion, 2 Sam. 3.38. such a Father such a Mother or dear relation, or that there is lost such an instrument of God's glory, so serviceable to the Church, and state, such a light and blessing to the city or country he lived in. The memory of the just shall be blessed, Prov. 10.7. Psa. 112.6. but the name of the wicked shall rot; the righteous shall be had in everlasting remembrance. 2. You may weep a while, and add to that sorrow fasting, and abstinence, as the valiant men of Jabesh to the body of Saul, 1 Sam. 31.12.13. 2 Sam. 1.12. and the bodies of his sons from the wall of Bethshan, who came to Jabesh and burned them there. And took their bones and buried them under a tree at Jabesh, and fasted seven days. And they mourned and wept, and fasted until even; and David fasted for Abner until even. 3. Friends you may set apart longer or less time for mourning and lamentation, as David is said to lament with lamentation over Saul and Jonathan his son; and bade them teach the children of Judah the use of the bow; behold it is written in the book of Jasher, and so he continues his affectionate lamentation to the end of the chapter. But you will ask me what was the use of the bow? the Rabbins say, it was a title given to his lamentation; others say, it was the close of every verse in this lamentation, when the children of Israel did sing the mournful elegies of Saul and Jonathans' death: but a late writer saith, that this mention of the Bow, was to intimate unto the Israelites how exceeding necessary it was to discipline their children in the exercise of weapons, and especially of the Bow; because therewith the dexterous Philistines had mostly prevailed against Saul and his army in this battle; for it is said, the Archers hit him, and he was sore wounded of the Archers; 1 Sam. 31.3. and this I take to be the most genuine sense, But now to return. 3. Friends, it hath been very laudable, to wash the bodies of your noble and worthy progenitors, and other your relations; so you read, Act. 9.37. that they washed the body of Dorcas, which I believe was a legal institution; yet something answerable to it, hath still been used among Christians. 4. Friends, before you bury your dead, you may be at cost with them, and bury them in sweet odours, and rich ointments, which is called embalming of them, Jer. 34.5. and burning sweet odours for them; as for Zedekiah King of Judah, thou shalt die in peace, with the burn of thy Fathers, the former Kings which were before thee, so shall they burn odours for thee, and lament saying, ah Lord! after Joseph of Arimathea had obtained the body of our Saviour of Pilate; he and Nicodemus sent for of myrrh and aloes an hundred pound weight, Joh. 19.38.39. and were at great cost to enbalm the body of Jesus. When Mary was at so great cost with Christ, she pouring a box of precious ointment upon his head, Christ doth apologise for her, Mat. 26.10. saying, why trouble ye the woman? for she hath wrought a good work upon me. 5. Friends, you may keep solemnities, Eccl. 30.18. and sad mourning feasts, and set meat upon the burial of the just, which feast is called the bread of men, Ezec. 24.17. and a cup of consolation, to comfort those that were sad at heart. I could instance many customs of heathens, who did cut, and wound themselves, scratch the face, pull off their hair, prick and pinch their flesh, and lay on plasters, to make it unseemly; some threw dust upon their heads, went , rend their , put on sackcloth; and some have used minstrels with sad tunes; and the Irish loud ululations. Some at the funeral of noble men, have used a trumpet, and for children of the commonalty they used a pipe; and the Romans had their skilful mourning women: but let us who have better learned Christ, be wise and sober, and not betaken with the vain superstitions of heathens; yet let us inter them, with due respect had to their rank, and dignity; we may provide costly Tombs, as Joseph of Arimathea did for Christ, and as they did for the Kings of Israel, who were buried in the City of David: but let none exceed their rank and ability, in burying their deceased friends, in which some have been so vain, as some of the sons of the Kings of Egypt, who spent vast treasures in their vain glorious pyramids; and in which some of the Romans were so vain, that they made a law none should exceed such a cost; we must be wise, moderate, and sober in our mournings. As godly Simeons are not unwilling to die, from their nearest relations, when God will: so neither may Christian friends launch forth into immoderate sorrows, when the Lord hath qualified them for their blessed change, and given them to see the salvation of the Lord. To draw to a conclusion, take these additional rules, and directions, by way of advice, and caution. Friends, it becomes you not to be Stoically insensible, nor to grieve overmuch; Saint Paul would not have his Thessalonians ignorant concerning them that are asleep; 1 Thes. 4 13. that they may not sorrow, even as others which have no hope. The rules be six, the first is, 1. For moderation. 2. For timely pacification. 3. For satisfaction. 4. For consolation. 5. Asweet mixture of joy and sorrow. 6. An holy acquiescence. 1 Modera. To the first, The Scriptures bid you mourn, but moderately, you may be much affected, but manage it wisely; the two sisters of Lazarus did mourn, but with good mediocrity, for they knew he should rise again; Joh. 11.24. and our blessed Saviour groaned in Spirit, and was sore troubled, who yet well foreknew that he should awake out of that dead sleep, wherein he had lain so many days. Remember then, that the Holy Ghost puts on holy rains upon our affections of grief, Job. 1.21. the Lord giveth, and the Lord taketh away, blessed be the name of the Lord; where Job was moderated, by the all-wise-disposing sovereignty of God. Again, a Saint never dies, but (in a sense) God wants him, and he whom God gave to be such a friend, the same God takes him again, because he needs him; you will say you have need he should have lived longer: but whoseneed must take place, yours or God's? yours, to whom such a friend was lent so long? or God's need, whose he was? who must, and will have him nearer to himself, in a more celestial employment, and that to all eternity; you must suffer this consideration to alter the streams of your grief, and to exchange it into a sweet submission, unto your gracious Lord God. Friend, (or dear relations) suffer not yourselves to be transported with swelling displeasure, or other mutining passion, because the main interest of thy friend is laid up in God, perhaps thou sayest, Oh! it was my dear father, my tender mother, my sweet brother, or sister, my son or my daughter, whose life, and mine seem to be bundled together; he or she was my right hand, my right eye, and will God take such an one from me? I had rather he should take any one else, yea, my very self, to have spared such an one: thus foolishly do some passionate ones wrangle with the just determinations of their omnipotent Lord God; as churlish Nabal did with well deserving David; 1 Sam. 25. Naball refused to part with some of his provisions, to relieve David and his hungry soldiers, by whom Naball and his flocks had been so preserved: Naball answers with expostulations, & with pleading his propriety in his bread, his water, and flesh, as thou dost thine, in thy friends; hence he concludes that David's motion was very unjust, and the most unreasonable, that could have been made, what saith he, shall I take my bread, my water, and my flesh, that I have killed, and prepared for my sheerers, and shall I send it to I know not whom, nor whence they be? There be many servants (now adays) which break away every man from his master. What is come upon me says Naball? Who is David? & who is the son of Jesse? See we had need of this moderation when God sends cross providences to us, else we shall murmur against the Lord himself, and this murmuring is a great sin. The second rule is timely pacification, we must not mourn overmuch, 2 Timely pacification. or overlong, when God takes away our friends; Jer. 31.15. Mat. 2.18. this will be to call God's wisdom into question, it was Rachel's fault that she refused to be comforted; but it was Jobs high commendation, that he was timely quieted and satisfied, after the loss of so many friends, and such an abounding estate, from hence, that it was the sovereign Lord God that had done it; he composeth his mind, and blesseth God not only when he was full of children, and wealth; but when he was emptied of both, and that by Satan's malice and other malignant adversaries, even than did Job bless the Lord, Job. 12.1. and gave him thanks: what for the death of his children? what for the loss of his goods, and estate? what for the loss of his reputation amongst his hollow hearted friends? no, not simply so, but from this consideration, it is the great Jehovah the Lord of hosts, let God do what he shall please with me, with my relations, and with all that I call mine, yet I still find abundant cause to thank him: what, when God shall thunder and lighten against him, with storms and tempests from heaven, from earth from hell? what, when he shall shake the high Cedars, as if he meant to pull them up, and destroy them root and branch, and make the earth to tremble (as you may imagine?) when so many evils crowded in upon him? when the grown up children of his own body were slain? 1 Pet. 4.14. then to say blessed be the name of the Lord, & so timely to be content, surely the spirit of glory, and of God did rest upon humble and holy Job the servant of the Lord. The spirit is out of rest, like Noah's dove, have ring about, not finding where to rest the soul of her foot, till she came to the Ark; so the Godly-wise, under their soaking afflictions go from place to place, till they come to the Lords sanctuary, and mercy seat, where they find rich materials of praising, and blessing God, in their afflictions, and for their afflictions; suppose it be loss of an eminent father, or any other near or dear relation, of children, as Jobs was, Job. 1.13. to the 20. they feasting one another, to maintain and enjoy brotherly love and concord; then to be destroyed by a violent tempest, beating down the house by the power, and malice of the Devil; who also (but a little before) had all his camels taken by plunder, and his servants slain by the cruel sword; a little before that, also had his flock of sheep and his servants with them burnt with fire from Heaven; and a little before that had his oxen ploughing, and his Asses feeding by them, all violently taken away by the Sabeans: which aggravating gradations might have eternised his sorrows, but holy Job well had learned, that as God is not always chiding, neither must we be always mourning; besides he did assure himself, that the rod of the wicked, Ps 103.9. Ps. 125.3. shall not always rest upon the lot of the righteous; and however it be, yet God is good to his Israel. Thirdly for satisfaction, which respects the goodness of God towards thee, and towards thy lost friends. Friends in God's name mourn, yet consider that your friend that is dead, did war a good warfare, 2 Tim. 4.7. & combat with implacable foes, did fight the good fight, did finish his course, did keep the faith; and was kept by the mighty power of God to salvation. Consider, he is now dead in the peace of God, and is even now enjoying what was promised, in Abraham's bosom; is now reaping what he sowed, and insulting over all his spiritual adversaries; faith is now in fruition, & thy friend's soul is now wearing that Crown of glory, which Christ had purchased with his dearest blood. And now consider, is it any branch of religious reason, now to be murmuring and complaining of our loss, as if it had been irreparable to ourselves, or our friends; since our friend is with the Lord, Rom. 8.37. is more than a conqueror through him that loved him, and is rejoicing, praising, and magnifying the Lord, as for other mercies, so for death; which came so seasonably, and so graciously to deliver Christ's prisoner out of durance, to discharge Christ's valiant soldier from fight with spiritual adversaries, who command, to triumph for ever over them; to live and reign with Christ in heaven; and to be enthronised into a kingdom of glory, and to be actually in the great assembly saying, Rev. 19.1.3. and singing Hallelujah, Hallelujah, salvation, power, and glory be to our God; Hallelujah, the Lord God omnipotent reigneth. Well then, let us be glad & rejoice; since living friends are no loser's by thy gracious friends departure, and since deceased friends are such gainers, put off your sable weeds, and rejoice for such as you believe do die in the Lord, imitate their holy footsteps, Phil. 3.17. follow them as they followed Christ, put on the (milky white) garments of holiness and righteousness all your days, till you can say, you are gainers by death, and shall in God's time be translated, to be for ever with your friends, Rom. 16.7 who were in Christ before you, as Saint Paul spoke; & went to heaven before you, to see, & enjoy that salvation which Simeon spoke of in the text, where you shall be assured of mirth, without mourning, of life without death, of an immortal crown, without any cross at all. The fourth concerns thy consolation, Consola. and so be comforted who tookest all due care, to walk as a Christian, with holy, tender, and abounding affections towards thy dear friend, when, and while, he or she lived with thee; ask thyself, what Christian communion thou hadst? what care and watching over thy friend, in all good offices of love? didst discover thyself a friend to his soul? didst admonish, exhort, reprove, or comfort him, according to thy best ability, and his necessity? waste much in prayer, by humble seeking God, to beg every blessing which thy friend did want? didst do all the offices of love to thy friend in his sickness, or under any need of thy help? if thou wast sincere in this matter thou may'st be comforted; and bless the Lord who gave thee such an heart, and now that the Lord hath taken thy friend into an higher story of divine favour; be better persuaded, well knowing that God calls thee now to other work upon which to attend, and leave thy friend to the Lord, betake thyself to serve his good providence among the living, who do survive. Somewhat we see of this in David, 2 Sam. 12. while the child was very sick, David besought God for the child, he fasted, and went in and lay all night on the earth, nor would he be raised from the earth, by the elders of his house, neither would he eat bread with them; On the seventh day the child died, of which when David had heard, than he arose from the earth, he washed and anointed himself, changed his apparel, and came into the house of the Lord, and worshipped; and when he required, they set bread before him, and he did eat: At which carriage of his, his servants much marvelled, saying, what thing is this that thou hast done? thou didst fast, and weep, when the child was alive, and when it was dead, thou didst arise and eat bread: and David answered, while the child was yet alive, I fasted, and wept, for I said said, who can tell whether the Lord will be gracious to me, that the child may live? but now he is dead, wherefore should I fast? can I bring him baek again, I shall go to him; but he shall not return to me? And David comforted Bathsheba. Thus there is a time to be born, Eccl. 3.2. and a time to die: a time to weep, and a time to laugh: a time to mourn, and a time to dance. Fiftly our dolorous mournings, 5. A sweet mixture of joy and sorrow in our mourning. must not be without some mixture of joy, the loss of beloved friends may seem desperate and irrecoverable, and the sorrow is the more exuberant, but yet there is joy again, which doth surmount in the gracious soul to allay its bitterness; who can lose nothing of the creature, but it is made up in God, repaid in Christ, with a great overplus; therefore sorrow may not always abide upon his spirit: if he sorrow, that any stream of his comfort is cut off, it is but turning him to the fountain, and he hath all made up to him again, and he rejoiceth blessing God, who saith to him, as Elkanah to Hannah, am not I to thee instead of more friends? so says God to the mourner, I am to thee instead of all & more than all; And thus as fast as doth thy sorrow abound, so fast and faster do thy consolations superabound. That dear friends be dead, that is sad to hear of or to see, but that mortality is put off, to put on immortality, that's joyful; that death hath swallowed up our friends may grieve us, but that death is swallowed up of life, that doth rejoice us; that friends be departed seems to begin a desolation, but that they be delivered from their body of sin from grinding pains, from destroying diseases, from unruly lusts and sinful passions, from strong and dangerous temptatitions, from fiery darts, from Satan's wiles and methods; all this is matter of joy: you who exceed in your mournings for your loving parents and dear friends, taken out of this world, I may fear you believe somewhat in this world's glory, to be very lovely, and truly good, and more excelling then the Scriptures ever spoke of, and therefore you so mourn at your friends being bereft of and taken away from that good; when as (indeed) all that is below and sublunar is fading, and perishing, and all that is below Jesus Christ and the glory to come, Eccles. 1.2. stained vanity emptiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a melancholy lump of vanity and vexation of spirit; which made the Psalmist say, that every man in his best estate, is altogether vanity: you seem to forget that the whole creation groans under this vanity, and traveleth in pain, together till now, and not only they, Rom. 22.23. but ourselves also which have the first fruits of the spirit; even we ourselves groan within ourselves waiting for the adoption to wit the redemption of our bodies: when God sees good to take away our gracious friends, he takes them from such vanities and perturbations, as under which they do groan; that we might not only be satisfied with his dispensation, but bless God and say, be it so Lord according to thy word. When you think of your friends long languishing sickness, sore pains, wearisome days and nights, and of the cruel stroke of death; then like Heshbons' pools our eyes be full of water, and like house-spouts tears run down our cheeks; but man of sorrow recollect thyself and wisely consider that by death's hand all pains sicknesses and sorrows are finallized, and there shall never be one tear sorrow or pain more; thy body is laid to sleep as in a sweet bed of roses, till the general resurrection, and thy soul is at perfect rest and ease, is carried by the blessed Angels into thy Lords arms of sweatest embraces, and hath the same entertainment as Christ's humane soul and body had, after his blessed ascension, whom the Angels brought to the Ancient of days; Dan. 7.13. so doth Christ present the souls of his Saints departed to the father. Dost grieve and canst not be comforted? Oh change thy mind's affection as thy friend is changed! for he is received into heaven with the same acclamations as Christ himself was welcomed, only it shall be according to thy measure and capacity By this time, I hope I have wiped off all tears from thy eyes, & put a sweet handkerchief into thine hands to do it thyself: Then meditate much, and say it oft blessed are the dead that dye in the Lord, or rather that sleep in the Lord that they may live for ever. Precious soul do not mourn unmeasurably, for such who are triumphant in heaven, being clothed in long white robes, and washed in the blood of the Lamb; who at the general restauration of all things, shall clasp and embrace us as we them being made like to Christ's most glorious body. Thou then who hast been long a mourner, gather up thy spirits, God hath provided thou shalt not want thy friend, himself will make up all to thee so far as is good for thee, as he did to Job before; his hand is not straightened, he can raise up better friends, and compose thy spirit with an holy contentment, Ambros. stantem lego, flentem non lego. as the Father says he did the spirit of the virgin Mary, who standing by the cross of Christ, was not seen to let fall one tear. Sixtly and lastly, be persuaded to quit thy surcharged heart of all sad disquietting thoughts; for immoderate grief may not be continued, without the sin of muttering, and murmuring against the alwise providence of God, which is high rebellion against his wisdom, and dignity; as if thou (poor shallow creature) knewest better then he, what was, or what had been best: go to God in faith, cast thyself down before him, humbly, believingly, for there's enough in God, to make thee whole; go to him in humble prayer, commend thy case absolutely to him, and engage thyself determinately to be at his appointment, in this thy present condition; and say, Lord, I am in thine hand, do by me thy servant, and mine, as shall see 'em good in thine eyes; And lastly, acquiesce sweetly in the sufficiency, and al-sufficiency of thy Lord God. And this is the fourth exhortation, wherein we had the obsequies of friends mourning for them, that die in the Lord; in seven particulars, and rules unto mourners in six particulars. Thus have I endeavoured according to my weak measure and small talon, to raise up and revive departed Simeon, that in him I might set before you a gracious servant of the Lord, who lived holily, and died happily; and left a sweet savour behind him unto succeeding generations; that in ages to come the people of God may walk in the way which he had proved, and hold by the golden line of Simeon's faith, till they depart in peace, and their eyes do see their salvation, as Simeon did; which the God and Father of our Lord Jesus Christ vouchsafe unto us, of his everlasting love, and infinite mercy. Amen, and Amen. FINIS. In obitum Illustrissimi viri, ROBERTI HARLEY, Equitis honoratissimi ordinis Balnei. MUsarum vertex obiit, fidúmque Minervae Palladium, patriae gloria, fama togae. Quem culmen sibi, quem coryphaeum agnóve togati, Quem sibi legerunt omnibus Alpha libris. Pauperibus, quorum tenuis sors esse negabat Edoctos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utrumque dedit, Nec cessat propriis de vectigalibus haustis Flaminibus stipem larga dicare manus; Quin nummis puduit perituris parcere, major Cui proventus opes non habuisse fuit. Cumque ipso navem quisquam conscendit eandem, Cui virtus fuerat, cui cynosura fides. Eximium hinc meritus titulum, non ille creatus Sed proprio fuerat munere factus eques. Quippe suas sumpsit solâ virtute secures, Ipse sibi Consul, fascis & ipse sibi. Quem nec honor, nec seduxit commissa potestas, Sed regere & populum novit, & imperium; Quotquot Jacobo numerabat rege senatus Anglia, te vivo (Carole) quotquot erat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senatoris toties excepit, & haeres Successórque fuit continuò ipse suus. Hunc duo Postremi tantúm exclusere senatus, Et solùm canâ fronte Senator erat. Tandem obiens cecinit Servum dimitte salute, Vitâ, quae tecum condita (Christ) fuit. Plenâ ment, fide, possis ut dicere rursus Vel nasci Christum, vel Simeona mori. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.