sooner let out of the prison of the body but is brought to Heaven the Presence-Chamber of God who is the King of Kings and Lord of Lords where we shall see him as he is so saith St. John 1 Joh. 3.2 And St. Paul tells us 1 Cor. 13.12 We shall see him face to face and know◠him even as we are known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as * Mr. Abr. Wright's Serm. on Luk. 16.9 one observes is Nota similitudinis non aequalitatis As God knows me so shall I know God but I shall not know God so as God knows me It is not quantum but sicut not as much but as truly as the Fire doth as truly shine as the Sun shines though it shine not out so far nor to so many purposes Believers at death know God perfectly though not comprehensively for as †Mr. Frost at the end of his Serm on Acts 17.23 another Divine saith well God is infinitae Veritatis Cognoscibilitatis as well as Entitatis and so must either lay aside his Infinity and cease to be God or elevate us above the condition of finite creatures before we can be capable of any comprehensive vision which supposeth an equal commensuration between the object and the faculty but we shall know God so fully see Christ so face to face as that we shall be perfectly happy The Wisemen rejoyced to see the Star that directed to Christ Mat. 2.10 What exceeding Joy will it then be to see the Sun of Righteousness for so Christ is called Mal. 4.2 Old Simeon upon the sight of Christ in the flesh got him into his arms and desired to die Luke 2.28 29. We reade of some John 12.21 that came to Philip and said Sir we would see Jesus And to see Christ in the flesh was one of the three things St. Austin much desired And we read John 20.20 The Disciples were glad when they saw the Lord. It was matter of joy to them to see Christ after he was risen from the dead Now if it was so joyfull a sight to see Christ in the flesh and to see him after he was risen before his Ascension What a joyful sight will it be to see Christ in Glory sitting at his Father's right-hand If the enjoyment of God's Spirit in the Ordinances be so sweet to a Child of God that one dayes communion with God there is better than a thousand Psal 84.10 what will it be to enjoy the immediate Presence of God for ever here the Soul 's Beloved shews himself as it were through the Lattice Cant. 2.9 for clear visions of God are too glorious for this state but hereafter he will shew sorth himself in his full glory To end this Moses prayed Lord shew me thy Glory Exod. 33.18 To whom God answered v. 20. Thou canst not see my face for there shall no man see me and live Whereupon St. Austin meditating cryed out Moriar Domine ut te videam Lord let me die that I may see thee So that you see Death brings a Believer to a sight of him 2. Death brings a Believer to the society of glorified Saints and Angels Heb. 12.22 23. When godly Friends depart they go to better company from Church-militant to Church-triumphant We find Gen. 15.15 compared with Gen. 25.8 Abraham was gathered to godly Fathers Adam Seth Enoch Noah c. that went before him So it is said Isa 57.1 The Righteous perisheth and no man layeth it to heart and merciful men are taken away none considering that the Righteous is taken away from the evil to come The righteous man's perishing is but a taking away Or according to the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collecti a gathering to their Fathers and godly Friends Many shall come saith Christ from the East and from the West yea and from the North and South from all the quarters of the World Luke 13.28 29. and shall sit down with Abraham Isaac and Jacob in the Kingdome of Heaven Mat. 8.11 I have read how Cato comforted himself in his old age with this consideration that he should depart from the rude multitude and go to the company of blessed Souls O praeclarum diem cum ad illud animorum concilium coetumque proficiscar cum ex hâc turbâ colluvione discedam And Socrates dying rejoyced to go to the place where he should see Homer Hesiod and other Worthies who lived in the Age before him Sure it will be very comfortable to Believers to see Abraham Isaac and Jacob Job David St. Paul St. Austin St. Jerom and innumerable others in the Kingdom of Heaven where joyntly with the blessed Angels as so many Quiristers they sing continually divine Anthems of praise Rev. 4.8 10 11. 19.4 5. David counted the Godly The only Excellent in whom was all his delight Psal 16.3 If it be so delightful to be in company with them here where the best of their actions are mingled with many imperfections Oh! how delightful will it be to be in their company in Heaven where they serve God perfectly without sinning day and night in his Temple Rev. 7.15 We find Luke 16 2◠how that Lazarus departed is carried by the Angels into Abrahams bosom and then v. 25. It is said he is comforted And no wonder for if to be with glorified Saints and blessed Angels be not a comfort I pray you tell me what is 3dly and lastly Death brings a Believer to joy unspeakable We read Heb. 12.2 Christ for the joy that was set before him endured the Cross And Saints are said Rev. 7.9 13. To be cloathed in white Robes Now white as it is an Emblem of purity so likewise of joy And this heavenly joy is so great Dr. Stuarts Cathol Divinity pag. 249 250. that we cannot express it St. Austine said of Jerome Quae Hieronymus nescivit nullus hominum unquam scivit that which Jerome knew not no man ever knew And St. Cyril said also to St. Austin in magnifying St. Jerome That when a Catholick Priest disputed with an Heretick and cited a passage of St. Jerome and the Heretick said Jerome lyed instantly he was struck dumb Yet of the joy of Heaven this learned St. Jerome would adventure to say nothing no not when he was divested of his mortal Body for as soon as he dyed at Bethleem he came instantly to Hippo St. Austins Bishoprick and though he told him Hieronymi anima sum I am the soul of that Jerome to whom thou art now writing o◠the joys and glory of Heaven Mr. Abr. Wright's Serm. on Luk. 16.9 yet he said no more then this Quid quaeris brevi immittere vasculo totum mare Why goest thou about to pour the whole Sea into a Thimble this is easier than to comprehend the joy and glory of Heaven in this Life If all sublunary delights were put together yet were they but as a Candle to the Sun or Drop to the main Ocean if compared with Heavenly joyes And
12.9 10. He is cast out Ejectione firmâ and shall never re-enter He sets not his ugly Paw upon the pavement of Heaven The tempter enters not into this Paradise for Rev. 21.27 There shall in no wise enter into it any thing that defileth 3. From Spiritual desertions The Church like the Moon hath her spots and therefore sometimes her Eclipses so long as she wanders in this Planetary world See Isa 50.10 The Prophet there intimates unto us that A Child of God may walk in darkness and see no light So it was with David Psal 22.1 with Asaph Psal 77.7 8 9. with Heman Psal 88. with Ethan Ps 89.46 So it was with Jonah Jon. 2.2 4. Nay it was thus with Christ himself Mat. 27.46 And thus to want the sense of Gods favour must needs be troublesom Psal 30.7 Thou didst hide thy face and I was troubled So Psal 104.29 So Cant. 5.6 My beloved had withdrawn himself and was gone saith the Spouse and then it follows my soul failed Egressa est anima mea She was as it were without her soul whilst without the sence of Gods favour But Death frees Believers from such desertions They shall be for ever with the Lord 1 Thes 4.17 There shall be no more suspensions of the light of God's countenance no more eclipses of his savour never cloud more shall interpose betwixt Heaven and their souls but the Sun of Righteousness shall shine upon them with perpendicular rayes of comfort to all eternity 4. From evil Company It is a sad affliction to live amongst the Wicked Psal 84.10 so Psal 120.5 Wo is me saith David that I sojourn in Mesech that I dwell in the tents of Kedar And Isaiah sadly complains Isa 6.5 Wo is me for I am undone because I am a man of unclean lips and I dwell in the midst of a people of unclean lips Sad indeed it is to live amongst them for their wicked manner of living is an heart-break to the Righteous Psal 119.136 Rivers of tears run down mine eyes because they keep not thy Law And St. Paul could not speak of their sins without tears in his eyes Phil. 3.18 And before this Lot was vexed with the filthy conversation of the Sodomites 2 Pet. 2.7 8. See Mr. Leigh's Crit. Sac. in vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat oppressus fatigatus graviter afflictus We translate it vexed but according to Orig. He was laboured against He laboured under it as under a burden he was even tired out under their wicked courses Besides the Wicked load the Righteous amongst whom they live with calumnies raylings revilings scoffs jears taunts c. if they run not with them to the same excess of riot see 1 Pet. 4.4 like the troubled Seas they 'l cast forth mire and dirt upon them Isa 57.20 Thus the old world dealt with Noah that Preacher of Righteousness 2 Pet. 2.5 So David was abused for his goodness Psal 69.12 he tells us he was spoken against he was the Drunkards song and v. 19. Lord saith he thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee See the complaint of the Church Psal 44.14 so 79.4 We are become a reproach to our neighbours a scorn and derision to them that are round about us No wonder it is thus with the servant when it was so with the Lord and Master Christ himself was set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as old Simeon said Luke 2.34 He was set for a sign that shall be spoken against To end this The Righteous are the mark at which wicked men shoot their Arrows even bitter words but Death takes them out of their company and from the reach of their malice See Job 3.17 There the wicked speaking of the Grave cease from troubling and there the weary be at rest 5. From bodily Aches and Diseases The body here is the receptacle of innumerable distempers St. Austin tells us de ipso corpore tot exstant morborum mala De Civit. Dei lib. 22. c. 22. ut nec libris medicorum cuncta comprehensa No Book that ever Physicians wrote contains a perfect Narrative of all distempers Many distempers daily arise unknown to our fore-fathers One alas lies languishing through a Consumption another's tortured with the Stone another with the Gout another burnt with a Feaver another complains under Head-ach Tooth-ach c. some lie under one distemper some under another So that as one alludes to the speech of our Saviour Luke 17.37 Where the body is there sicknesses and sores as so many Eagles are preying upon it And some by reason of these distempers lie under so great misery that they wish for death but it comes not and would be glad and rejoyce exceedingly if they could find the grave as Job tells you Job 3.20 21 22. Some with Job ch 7.3 4. Possess months of vanity and have wearisom nights appointed for them when they lie down they say When shall we arise and the night be gone And they are full of tossings to and fro unto the dawning of the day And again v. 13 14. saith Job When I say my Bed shall comfort me my Couch shall ease my complaint as sick people think to change their pain with changing their place then thou scarest me with dreams and terrifiest me with visions so that what with frightful dreams when sleeping and evil thoughts whilst waking the sick man takes little rest in his resting-time and finds little ease in an easie bed but now Death frees them from all pain Rev. 21.4 There shall be no more sorrow nor crying neither shall there be any more pain Death frees Believers from heats and colds from hunger and thirst Rev. 7.16 17. or any thing else that is painful to the body It is the best Physician curing them of all bodily distempers 6. From troublesome works of Calling Man at first before the fall was to labour Gen. 2.15 Adam was not to live an idle life but to imploy himself like a Gardener in pruning and dressing the trees and herbs of the Garden c. But this labour would not have been a toil but a recreation to him had he not faln into sin For weariness and sweat came as a curse upon him for the commission of sin Gen. 3.17 18 19. In the sweat of thy face shalt thou eat bread c. By sweat we understand all manner of labour whether of body or brain and this he was doom'd unto because he ate of the forbidden fruit What is Mans diet now but bread of carefulness got with the sweat of his brows what disquieting projects hath sinfull man to get worldly things what riding up and down what digging and delving toyling and moyling is there in the world some taking pains in one calling some in another and all to get oyl to maintain the lamp of life but after death there is no such working Rev. 14.13 Blessed are the dead that die in the Lord they
so Isa 25.6 and 55.1 2. These and such like places signify celestial viands wherewith God feeds his people by the ministry of his blessed Word and Sacraments Hungry and thirsty souls get much refreshing by these Luk. 1.53 4. and lastly You have the rich graces of the Spirit of God which are a spiritual feast of this Christ speaks Mat. 5.6 Such as hunger and thirst after the righteousness of Christ after the gifts and graces of his blessed Spirit they are blessed and they shall be filled as at a feast So Rev. 3.20 If any man open the door of his heart and recieve Christ with his graces he hath promised to come in and sup with him They shall be merry and fully satisfied as at a feast Thus the righteous have meat to eat that the world knows not of 10. And lastly consider If you belong to God you shall ere long have better fare You may be to morrow for ought you know at the Supper of the Lamb Rev. 19.9 God as one saith is the founder of this feast and none are admitted but Friends Christ the Lamb of God will gird himself and make them to sit down to meat and will come forth and serve them Luke 12.37 What a strange expression is this Christ himself their Lord and Master will serve at the Table he who is sweetness it self will afford them his presence to serve them and to solace them Future happiness is oft in Scripture set forth under the similitude of a feast as Mat. 26.29 Mark 14.25 Luke 22.16 18 30. Mat. 8.11 so Luke 13.29 the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sit down as at a feast or banquet but let us not dream as possibly that Pharisee did Luke 14.15 that there is eating and drinking in Heaven For glorified bodies are freed from these and the like necessities Rev. 7.16 They shall hunger no more neither thirst any more and then v. 17. The Lamb which is in the midst of the Throne shall feed them c. The Lamb of God shall be instead of meat drink apparel sleep and the like Muscul in Gen. 1.29 p. 47. In coelesti vitâ corpus futurum est sine cibo perdurare Glorified bodies shall stand in no need of any outward refreshments no more then Spirits do And therefore the Apostle tells you It is sown a natural body it is raised a Spritual body 1 Cor. 15.44 The holy Ghost then by comparing the joys of Heaven to a Feast shews that there is fulness of joy as at a Feast For as it is Psal 16.11 In thy presence is fulness of joy and at thy right hand there are pleasures for ever more Well then poor Christian that fares so hardly though it be bad with thee now it will be better with thee shortly Poor Lazaras that fared hardly here being dead is comforted Luke 16.25 and abundantly refreshed as at a feast And whereas you say you must wear mean apparel Consider for your comfort 1. Consider Thy betters have gone in worse habit then thou wearest John the Baptist had his Raiment of Camels hair and a leathern girdle about his Loins Mat. 3.4 so the Apostles 1 Cor. 4.11 We hunger and thirst and are naked so 2 Cor. 11.27 so those Worthies Heb. 11.37 They wandred about in Sheep-skins and Goat-skins being destitute afflicted tormented Our first Parents after the fall were no better cloathed then with Leather Gen. 3.21 2. Consider Thy Garments how mean soever are gifts from God Gen. 28.20 Jacob acknowledged raiment to put on as well as bread to eat to be Gods gift God ows thee nothing thou deservest nothing It is a mercy that thou hast any thing to put on to cover thy nakedness For thy unthankfulness God might justly strip thee of all Hos 2.8 9. 3. Consider God knows mean apparel is fittest for thee Costly apparel is many times a provocation to lust 1 Tim. 2.9 It is a consumer of a great estate and so hinders works of charity It brings down Gods judgments Isa 3.16 c. Zeph. 1.8 It makes them proud usually that wear it who more proud then your great Gallants though there is little reason for it For many inferior pitiful creatures excel man in his gallantry Solomon in all his glory was not arrayed like a Lilly Mat. 6.28 29. And a poor Butter-fly as * Refin'd Courtier p. 47. one saith outvies all the artificial colours of the Court. Besides our clothes are ensigns of our sin and shame compare Gen. 2.25 with Gen. 3.21 The same Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a garment Buxtorf Heb. lex signifies likewise sin Had it not been for sin that caused shame we had not needed apparel And therefore to be proud of it is as if a wounded man should be proud of his plaisters Well then God cloaths thee in mean apparel to prevent sin in thee 4. Consider To be desirous of rich apparel argues much vanity St. Bernard saith Vestium curiositas deformitatis mentium et morum indicium est It shews the deformed nakedness of the soul and that virtue hangs but loosly on it Attire was at first given as I told you to cover shame and sin he therefore that is desirous of apparel surely hath more sin to hide more shame to cover then other men 5. Consider God respects no man a jot the more for the richness af his outward apparel see Jam. 2.5 God hath chosen the poor of this world rich in Faith Poor Lazarus was dear to him and received into Abrahams bosom but rich Dives notwithstanding his gorgeous apparel was cast into Hell the place of torment as you read Luke 16.19 c. 6. Consider Course garments may be as useful Hos 2.9 as costly apparel Garments were given for these ends 1. To cover our nakedness Gen. 3.7 Our first Parents after the fall sewed fig leaves together poor shifts to cover their shame 2. To defend and guard the body from the injuries of the weather Garments are munimenta corporis the bodies defence and safe-guard see Gen. 3.21 Our first Parents first covering was of fig-leaves which would do them little service but God afterwards provided them such cloathing as would defend them against the offence of heat cold wind rain c. 3. To give warmth to the body Joh 31.20 and Job 37.17 4. and lastly To distinguish persons 1. In respect of sex that men may be known from women and women from men Deut. 22.5 The woman shall not wear that which pertaineth to the man nor shall a man put on a womans garment Habits of men and women have been ever diverse 2. In respect of quality and condition Conditions should thereby be distinguished as well as Sexes Clergy should by their garments be distinguished from Laity Exod. 28.2 c. Rich from Poor Prince from Peasent Master from Servant Mat. 11.8 Luke 7.25 Well then are not thy course garments as useful as more costly apparel do
to lie unburied and dye unlamented Deut. 28.26 1 King 21.23 24. 1 King 14.11 2 Chron. 21.19 Isa 14.20 Jer. 7.33 8.2 14.16 16.4 and 22.19 Fit then it is that we attend at the Obsequies of deceased Friends not that it helps the Dead But 1. For their Honour it being a decent respect we pay to their name and memory for it is an honour to live desired and die lamented See Dr. Walker Fun. Sermon on Luke 7.12 13. 2. In Charity to the Living for their comfort and alleviating their sorrow while the burden is made lighter by many helping them to bear it John 11.31 The Jews were with Mary to comfort her at the death and burial of her Brother Lazarus Curatio Funeris conditio Sepulturae pompa Exequiarum magis vivorum solatia sunt quà m subsidia mortuorum Aug. 3. For our own advantage and encrease of Piety Eccles 7.2 3 4. 4. And lastly To testifie our faith in that great Article of the Resurrection of the Dead For if in this life onely we have hope in Christ we are of all men most miserable 1 Cor. 15.19 Now it strengthens our faith of the Resurrection when bodies of Christians are not cast away as beasts bodies are But if thy Friend wanted decent Burial if there was no Funeral-solemnity for thy comfort 1. Consid It cannot reasonably be expected that there should be Funeral-Solemnities in Pestilential-places for this would occasion further infection We read Luke 7.12 how the Widows son of Naim was carried out of the City to be buried Hinc collige Judeos Sepulchra sua habuisse non in Urbe sed extra Urbem idque tùm ob nitorem tùm ob sanitatem nè cadavera suo faetore putredine aerem inficerent Cornel. à . Lap. The Jewes buried out of the City that the Graves might not deface the comliness of their Cities nor noysome Exhalations and Vapours of the Graves infect the Air and hazard the health of the Living Great care is to be had that the Living be not infected with the Contagion of the Dead For if a living Dog be better than a dead Lion as Solomon concludes Eccles 9.4 Surely the persons of Christians that survive are more to be respected than the bodies of those that are dead Now how dangerous were it for the Living to accompany the Corps of such as dyed of the Plague how noysome to bury them there where the Living have often occasion to make their recourse so that it were incommodious to humane society to perform solemn Funeral Rites at such a time I end this with words taken out of that godly Exhortation at the end of Divine-Service appointed to be used on the Monthly-Fast during the continuance of the Plague The words are these Though it be a Christian and laudable custom to accompany the Bodies of the Dead unto the Grave and commend them in decent manner unto their rest yet seeing the end of such Assemblies as are then gathered together is by the use of Prayer and the Word preached rather to give comfort unto the Living than any benefit unto the Dead let men be advised perswaded and content that their Dead should be buried with no more company than is needful for the interring and laying them up in the Earth because the gathering together of Friends and Neighbours in so common a Contagion cannot be without present danger and hazard of their health and lives and it is verily thought that Infection by this means of meeting hath ensued unto many 2 Consid It is all one to the Dead whether their Bodies be drown'd or burnt or buried and if buried it is all one where the Grave is made for them Facilis jactura Sepulchri Lucan lib. 16. If they fail of the Burying-Place they expected the loss is not great for the Body is not sensible how it is used Neither do such Solemnities do the Dead either good or hurt Though they adde to the comfort of the Living yet not of the Dead 3 Consid What if the Body be thus used the Soul is safe if thy Friend belonged to God The Soul of man is his Darling Psal 22.20 and 35.17 If this Jewel be preserved no matter what becomes of the Cabinet 4 Consid Many of Gods dear Servants have wanted decent Burial See Psal 79.2 3. The dead Bodies of thy Servants have they given to be meat unto the Fowls of the Heaven the Flesh of thy Saints unto the Beasts of the Earth their Blood have they shed like water round about Jerusalem and there was none to bury them There was none to bury them either none that durst for fear of the enemy or so many slain by the enemy that the living sufficed not to bury the dead In persecuting times many Martyrs have been devoured of wild-beasts torn in pieces hang'd on gibbets burnt to ashes drowned c. so that they have wanted burial Moses himself a dear Servant of the Lord was buried no man knows where Deut. 34.6 5. And lastly consider The Dead in the Lord are never the worse thought of by God if without decent burial Sore Lazarus had little cost bestowed on him at his Death that found so little mercy in his Life It is said Luke 16.22 This Beggar died no mention made of his Burial yet he was carried by the Angels into Abraham's bosom which as St. Ambrose Ambros Orat. fun de obitu Valent. saith is a certain retiring-place of eternal rest Sinus Patriarcharum recessus quidam est quietis aeternae But it is said of the Rich-man that he died and was buried buried he was and probably with great pomp yet the next news we hear of him is that in Hell he lift up his eyes being in torment ver 23. Another cryes out 12. Apology answered It troubles me to think the body should lye rotting and stinking in the grave and be eaten up of wormes and be turned to dust disrobed of all amiable features so that after a few years there are but few remains of our dear friend here perhaps a scalp and there a bone c. Answer 1. Consid The Soul of thy Friend if a Child of God is in bliss whilest the Body lies in the grave that place of silence rottenness stench and corruption That the Soul dyes not with the Body these places of Scripture shew See 1 King 17.21 Elijah raising to life the Widows Son of Sareptah cryed unto the Lord and said O Lord my God I pray thee let this Childs Soul come into him again Which expression as it shews the Child was really dead and that death separates the Soul from the Body so it shews that after death the soul lives or hath a being for he said Let this Childs Soul come into him again or let it return He doth not say let a new one be made for him So Eccles 12.7 Then shall the dust return to the earth as it was and the Spirit shall return to God
who gave it So Mat. 10.28 our Saviour teacheth that the Soul cannot be kill'd though the Body be So Mat. 22.32 God is not the God of the dead yet he is said to be the God of Abraham Isaac and Jacob These Patriarchs then were alive as to their Souls You see then the Soul dyes not with the Body And if the Soul of a good man it is in bliss and happiness even in the state of separation as these places shew Luke 23.43 2 Cor. 5.1 8. Phil. 1.23 Rev. 14.13 The Body is as it were the Nest or Cage of the Soul Death disturbs this Nest opens this Cage and then the Soul that Bird of Paradise flyes away to the kingdom of Heaven Seneca Seneca ad Merc. cap. 24. could tell disconsolate Mercia Imago duntaxat filii tui periit ipse quidem aeternus meliorisque nunc status est despoliatus onexibus alienis sibi relictus That the Image only of of her Son was defaced by death and that himself was Eternal in a better state eased of his uneasie burdens and now at freedom to enjoy himself 2. Consid There is not a fitter place for the Body of thy deceased Friend than the Grave is Gen. 23.4 Give me a possession of a burying place with you saith Abraham to the Children of Heth that I may bury my dead out of my sight He would be rid of Sarah when she was dead he would have beautiful Sarah removed out of his sight he would have the Wife of his bosom laid under foot When once we are dead all beauty and glory ceaseth and we become loathsome to our best friends and the Grave is the fittest place for us 3. Consid Thy friend fares no worse than Princes do The Grave is called The house appointed for all living Job 30.23 Living men in short time become dead men and are housed there Psal 89.48 What man is he that liveth and shall not see death Shall he deliver his soul from the hand of the Grave No death will attach the greatest and the Grave be a Prison to hold their bodyes fast 4. Consid Is not the Grave a desirable place Death is a sleep and the Vault or Grave is a Dormitory or Bed for the Body to rest in See Isa 57.1 2. The Righteous that are taken away are said to enter into peace and rest in their beds Poor afflicted Saints are glad when they can find the Grave See Job desired it Job 3.13 c. and 14.13 O that thou wouldest hide me in the Grave he longed for it 5. And lastly Consid Thy Friends Body shall rise again and if he dyed in the Lord be made a glorious body The Body of man shall rise again as appears by holy Writ Deut. 32.39 1 Sam. 2.6 Job 14.7 c. Job 19.25 26 27. Isa 26.19 Ezek 37.1 5. Dan. 12.2 Joh. 11.23 24. ◠Cor. 15. The Apostle spends the longest Chapter in all his Epistles in proving the Resurrection of the Body against some in the Church of Corinth that denyed it Most of the Heathens dreamed of an everlasting Separation Nobis cum semel occidit brevis lux Nox est perpetuò una dormienda Catullus But Christians make the Resurrection of the Body an article of their Faith Manchest All mon. in contemplatio mortis immortalitatis And truly when we see as an honourable person observed worms and flyes and other creatures that spend the winter season in a kind of Death revive in the Spring when we see our selves dead every night and alive in the morning we may easily conclude and believe the Resurrection of the Body No stone great enough could be laid in the mouth of Christs Sepulchre to hinder him from rising again and nothing shall hinder the rising of God's dear servants St. Austin saith Bodyes of Believers shall be raised tantâ facilitate quantâ faelicitate with as much facility as felicity with as much ease as happiness The Body of a Believer is a pretious treasure which God locks up in the Cabinet of the Grave so much is implyed in that Phrase Job 14.13 O that thou wouldest hide me in the Grave We use to hide our choicest treasure At the great day of Judgement he will open his Cabinet and take out the Body and it shall be as good nay better than before There shall then be a new Edition of the Body in a fairer Letter more amended for Phil. 3.20 21. Our conversation is in Heaven saith the Apostle from whence we look for a Saviour the Lord Jesus Christ who shall change our vile Body that it may be fashioned like unto his glorious Body according to the working whereby he is able to subdue all things to himself The same Body shall rise again the same for substance but not for quality a change of it there shall be but 't is for the better The vile body shall be changed that it may be fashioned like unto Christs glorious body and that you should not doubt of it he tells you it is done according to the working whereby he is able to subdue all things to himself q. d. There is nothing too hard for Omnipotency to effect Your friends body though sown in corruption is raised in incorruption sown in dishonour yet raised in glory 1 Cor. 15.42 c. It shall then be a glorious body indeed for it shall be beautiful full of brightness active and nimble not stand in need of outward refreshment it shall not be subject to irksom labours afflictions and diseases it shall not dispose the soul to sin nor the soul make use of the body as a weapon to fight against God it shall be an immortal body and every part and member of it shall have as much happiness as it is capable of Such honour have all the bodies of Believers at Christ's second coming So then thy Friends Soul is not eternally divorced from his Body nor shall the Body lye for ever in the grave but at Christ's second coming which will be shortly it shall rise again and his Soul be re-united to it in a more glorious and firm contract and they shall enter together into the Kingdom of Heaven Mat. 25.34 Dr. Abbot on Jonah Lect. 15. To end this You know a Watch is taken in pieces before it be mended and things new cast are broken first So thy Friend's Body must be knockt in pieces by death and the power of the grave that it may be new cast not only in its old figure but to a better form in the day of the Resurrection Wherefore comfort one another with these words 1 Thes 4.18 With what words with those words going before vers 13 c. Whereof this is the summe that they shall rise again and be for ever with the Lord. 13th Apology answerd Another cryes out This Friend or Relation that God hath taken away was a good and useful person a very charitable man c. not only I my self but the
forbidden Fruit he should surely die Now we know Adam did eat Gen. 3. and the threatning took effect for after that he had eaten every day some part of his life was gone The wise Man tells us Eccles 3.2 There is a time to be born and a time to die What no time to live Truly it may be the wise man thought this life-time was so short that it was not worth taking notice of or it may be he would give us to understand that all the while we live we are in a dying condition An Heathen by the dim candle-light of Nature had a glymps of this for saith Seneca Quotidie morimur quotidiè enim demitur aliqua pars vitae Vita hominum dum crescit decrescit dum augetur minuitur Cylind as a Candle you know is no sooner lighted but begins to waste it is not the last blaze that spends it but it spends all the while it burns So an Hour-glass is no sooner turned but presently the Sand begins to run out The longer a man lives the less he hath to live Oh did we but see the Glass of our Life running many of us would see but little Sand remaining Well then let your going to the House of Mourning and following the Corps to the Grave mind you of your mortality that God will shortly bring you to the Grave The House appointed for all men living Job 30.23 15th and last Use Lastly Let death of Friends put us upon preparing for Death Seneca said Aetate fruere mobili cursu fugit Use time while you have it He meant it not in that sence in which the merry Greeks and voluptuous Epicures take it 1 Cor. 15.32 Let us eat and drink for to morrow we die But he would have us to imploy our short time in doing vertuous actions Labour that the Temple of Grace be erected in your souls before the Temple of your bodies be pulled down I have read how Peter Waldo about the year 1160. a Merchant of Lyons Mr. Fuller in his Holy War rich in substance and learning was walking and talking with his Friends when one of them suddenly sell down dead which lively spectacle of mans mortality so impressed the soul of this Waldo that instantly he resolved on a strict reformation of life which to his power he performed Mr. Dugard in his Serm. on Ps 89 48. pag. 39. Ribad de vita Fr. Borgia lib. 1. c. 9. It is likwise reported of Sir Francis Borgia a Spanish Courtier That having been at the Funeral of the Empress and considering how little a Grave had devoured all earthly Greatness he said when he came home Augustae mors mihi vitam attulit The death of the Empress hath brought me life and forthwith he became a wonderfully reformed man So when Friends die and we return from their burial let us resolve to lay aside worldly vanities and return home more grave and serious Let us set our House and Souls in order Luke 12.40 Be ye therefore ready for the Son of Man cometh at an hour when ye think not As we know not the time of our general so neither of our particular judgment It is good for us to stand upon our watch Mar. 13.32 and to improve all our opportunities both of doing and receiving good that so we may be as the wise Virgins Mat. 25. having Oyl in our Lamps Grace in our Hearts and may be fitted and prepared to meet the Bridegroom of our Souls when ever he cometh Now because preparation for Death though last mentioned is a chief and principal use that we should make of death of Friends I shall therefore somewhat enlarge upon it and shew you in the next Chapter wherein it consists CHAP. II. Shewing wherein preparation for Death consists NOW preparation for Death consists in these following Particulars 1. In praying unto God 1. Dir. Praecandos Confess thy manifold sins at the Throne of Grace and pray to God for pardon thereof Moses David Daniel Paul and other good men mentioned in Scripture were conversant in this duty of Prayer Our Saviour himself in the dayes of his flesh offered up Prayers and Supplications with strong crying and tears Heb. 5.7 The * Per miserere mei tollitur ira Dei Publican confessing his sins and most humbly suing out the pardon of them went away justified Luke 18.13 14. How did Christ remember the Thief upon the Cross praying to him Luke 23. 42 43. Jacob was frequent and prevalent with God in prayer Gen. 32.28 even when he was old and weak he humbly presented his devotion to God Gen. 48.31 Heb. 11.21 Stephen that saw Heaven opened Acts 7.56 as he lived so he died praying Abel rediv in life of Luther and Erasmus vers 59. Luther he died praying and resigning his Spirit into Gods hands Erasmus breathed out his Soul in these Ejaculations Mercy sweet Jesus Lord loose these Bands How long Lord Jesus How long Jesus Fountain of Mercy have mercy upon me c. Bishop * Dr. Bernard in life of B. Vsher Usher he died like Mr. Perkins who expired with crying for mercy and forgiveness Pray then to God that he would pardon your manifold sins and fit you for death say with David Psal 39.4 Lord make me to know my end and the measure of my dayes that I may know how frail I am Pray with Moses Psal 90.12 Dr. Abbot on Jonah 4.2 p. 521. So teach us to number our dayes that we may apply our hearts unto wisdom Prayer rightly performed as a learned Doctor saith is the best Sacrifice which the Soul can send up into Heaven 2. Preparation for Death consists in bewailing our sins 2. Dir. Peccata deplorando We should be like Doves of the Valleys all of us mourning every one for his iniquity as the Prophet speaks Ezek. 7.16 A broken and contrite heart saith David O God thou wilt not despise Psal 51.17 The words are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means God highly prizeth a broken and contrite heart under the sence of sin St. Bernard saith Qui non plangit peccata non sentit vulnera He is not sensible of his spiritual wounds who doth not bewail his sinful condition And again saith another Father St. Austin Gravissima peccata gravissimus lamentis indigent Great sins call for great sorrows David saith Psal 6.6 All the night make I my bed to swim I water my couch with my tears and Psal 38.6 I go mourning all the day long so that night and day he mourned for his sins And Peter having sin'd he went out and wept bitterly Mat. 26.75 The crowing of the Cock was a Monitor of his fault And some say he never heard a Cock crow after but he wept bitterly for his offence in denying so shamefully as he did his Lord and Master St. Paul complains of a Body of Death Rom. 7.24 * Tertul. lib. de Panitent c. ult
us thankfully acknowledge both spiritual and temporal Mercies to proceed from him as the Apostle speaks Eph. 5.20 Giving thanks alwayes for all things unto God and the Father in the Name of our Lord Jesus Christ 1 Thes 5.18 In every thing give thanks for this is the Will of God in Christ Jesus concerning you Adam had he continued in Paradise should have sung praise unto God And the Saints now in Heaven as so many blessed Quiristers are continually chanting forth Divine Anthems of praise Rev. 4.10 11. And Dr. Sibs saith They that begin not Heaven upon Earth shall never go to Heaven when taken from the Earth Let us then bear a part here in singing praises to God which is a pleasant and comely duty Psal 147.1 if we would hereafter have admittance into the Coelestial Quire to sing forth perpetual Hallelujahs Future happiness is called Glorification John 13.32 And he that gives not glory unto God here shall not hereafter be glorified by God Let us then be much in thanksgiving for as God saith Psal 50.23 Whoso offereth praise glorifieth me and to him that ordereth his conversaition aright will I shew the Salvation of God 10. And lastly to name no more There was in Christ Heavenly-mindedness He lived on Earth as if he had been still in Heaven The gaudy vanities of this World were too pittiful a lure for him to be taken with So Heavenly-minded he was that he extracted many spiritual contemplations instructions from all sorts of earthly objects occasions that were before him Upon the sight of Jacob's Well he preacheth to the Woman of Samaria concerning the Living-Water John 4.10 By which Theophilact understands as we are told 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of the Holy Spirit which refresheth the weary Soul even to life eternal vers 14. So when he had wrought the Miracle in feeding five thousand with five Loaves and two Fishes he teacheth them that sought after him that they should not labour for that Meat that perisheth but for that Meat which endureth to everlasting life John 6.27 And after tells them He was the Bread of Life vers 32.33 so John 15.1 passing through or by some Vineyard he tells them That he was the True Vine and his Father the Husband-man It was Christ's usual manner upon the sight of things temporal to raise Spiritual and Heavenly Meditations Let us play the Divine Chymists and extract Spiritual Instructions and Heavenly Meditations from Worldly Occurrences The Moralist could say Senec. Praefat. in Natural Quest Quà m contempta res est homo si non supra humana se exercuerit What a dung-hill wretch is Man if he mind only earthly things The Apostle tells you The end of such is destruction Nos ut Coelorum cives nos-met gerimus Beza Phil. 3.19 but saith he vers 20. Our conversation is in Heaven Christians are ad majora nati born to look after greater things than the World affords Let us then as we are commanded Col. 3.2 set our affections upon or according to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. let us savour and mind the things that are above and not the things upon earth Let not the Heaven-born Soul be imprisoned in an earthly body See Dr. Boreman's Serm. on Phil. 3.20 or be chained in Fetters of earthly cares but let it be dilated in its ardent desires after Heaven and Heavenly Objects These and the like vertues which appeared in the Life of Christ must appear in our lives and conversations else we cannot be saved 1 John 2.6 He that saith he abides in him ought himself also so to walk even as he walked Christ was full of Grace John 1.14 and true Christians that are in Christ not only in regard of outward profession but likewise in respect of saving union they partake of his fulness vers 16. All God's Elect are conformed to the Image of his Son Rom. 8.29 1 Cor. 11.1 The Oyl poured on Aaron's Head ran down upon his Beard and went down to the Skirts of his Garments Psal 133.2 by which was signified That the very same Oyl of Grace that was poured on the Head Christ Jesus is thence derived unto all even the meanest of his Members As Jacob was blessed by his Father Isaac in the goodly Raiment of his Elder Brother Gen. 27.15 27 compared So must we have on the Spiritual Garment of Christ's Vertues who is our Elder Brother if we expect the Blessing of our Heavenly Father These and the like Vertues are called Glory because they undoubtedly lead to Glory 2 Cor. 3.18 View then Christ's Image in the Glass of the Gospel and labour to be transformed into that Image Put on therefore as the Elect of God Holy and Beloved bowels of mercy kindness humbleness of mind long-suffering forbearing one another and forgiving one another c. Col. 3.12 13. And as St. Peter speaks 2 Pet. 1.5 6 7 10 compared Giving all diligence add to your Faith Vertue and to Vertue Knowledge and to Knowledge Temperance and to Temperance Patience and to Patience Godliness and to Godliness Brotherly-kindness and to Brotherly-kindness Charity for if ye do these things ye shall never fall And thus much for the fifth Direction 6. And lastly Preparation for Death consists in Believing 6th last Direction Fidendo This though◠mentioned last is not the least but chief Direction see John 3.14 15 16 18 36. To this Paul directed the trembling Jaylor Acts 16.31 Believe on the Lord Jesus Christ and thou shalt be saved Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sins Christ is the Lord our Righteousness Jer. 23.6 He is the Way the Truth and the Life as he tells Thomas John 14.6 He is the true way to Eternal Life Qui aliter vadit cadit He that thinks to go to Heaven any other way will fall short of it For there is none other Name given among men whereby we must be saved Acts 4.12 See for farther proof of this Gal. 2.20 3.11 1 Pet. 1.5 9. 1 John 5.13 Those Worthies mentioned Heb. 11. died in the Faith St. Paul would not be found at the Day of Judgment in the most righteous Work that ever he did Phil. 3.8 9. Nay Bellarmine himself after a long Discourse concerning the merit of Works he overturns all in his last conclusion Propter incertitudinem propriae justitiae periculum inanis gloriae tutissimum est fiduciam totam insolâ Dei misericordiâ reponere He thought it the safest way to put his whole trust in the mercy of God alone Works must needs be a Sandy Foundation to build hopes of Eternal Life upon For our best Works are imperfect they flow from a foul Fountain for there is no mind so illuminated but there is some darkness in it See Bp. Andrew's Serm. on Jer. 23.6 no Heart so sanctified but there is some uncleanness in it and
to perform God sent us not into the World as he did the * Psalm 104.26 Leviathan into the Sea to take our sport and pastime therein but he sent us hither as into a School to learn this one Lesson to die well Yet alas how negligent are most as if unconcerned herein This great concern is the least of their care Tell them of preparing for Death and they are ready to put us off as Felix did Paul Acts 24.25 Go thy way for this time when I have a convenient season I will call for thee but we never read that he call'd for him after I shall therefore Courteous Reader lay before thee some Considerations to move thee to prepare thy self for Death according to the forementioned Directions And here I have a large field before me but as the Disciples passing through the Field of Corn pluckt onely an ear or two and rubbed them in their hands so shall I content my self with three Considerations amongst many and handle them as briefly as I can with conveniency First then Consider 1 1. By this means thou shalt live comfortably 2 Cor. 1.12 Our rejoycing is this the testimony of our Conscience that in simplicity and Godly sincerity we have had our conversation in the World Rejoycing and working Righteousness is put together Isa 64.5 What joy and peace is there in believing Rom. 15.13 If the Angels in Heaven rejoyce at the conversion of a sinner as the Scripture affirms Luk. 15.7 10. surely the joy of a sinner converted must needs be very great in his heart How can it otherwise be For such an one is reconciled to God his sins are pardoned whereupon follows peace with God and rejoycing in hope of the Glory of God as you may see Rom. 5.1 2. And this peace of Conscience passeth all understanding Phil. 4.7 It is joy unspeakable and full of glory 1 Pet. 1.8 A continual Banquet together with the joy of the Harvest and of such as divide the spoyl are but dark representations of it Prov. 15.15 Isa 9.3 This is Manna in the Wilderness a foretaste and earnest of future Jubilees such an one is even in the Suburbs of Heaven so that the Term of a godly mans life who is continually fitting himself for Death may be truly called Hilary Term for a pure Christal Torrent of Divine Joy comes streaming into his Soul from the God of all comfort What should such an one fear Of whom should he be afraid At what should he be dismaid If he lives he lives to the Lord if he dies he dies in the Lord Living or dying he is the Lords Rom. 14.8 Object But do not we see those who take most pains in fitting themselves for Death most sad and sorrowful mourning for their own and other mens sins do they not meet with most trouble and afflictions so that their lives of all men are most uncomfortable Answ A carnal man can no more judge of a good mans condition than a pur-blind man can of Colours He is not acquainted with a good mans joy Prov. 14.10 The righteous have meat to eat which the World knows not of They have hidden Manna secret joy 2 Cor. 6.10 As sorrowful yet alwayes rejoycing Their weeping for their own and other mens sins Est quedam flere voluptas makes way for spiritual comfort As April-showers refresh the face of the Earth When the Righteous have been shedding tears at the Throne of Grace they oft arise from their knees with their hearts brim full of comfort If they meet with outward trouble as the Waves encrease so doth the Ark of Comfort arise above these Waves See 2 Cor. 1.3 4 5. Blessed be God even the Father of our Lord Jesus Christ the Father of Mercies and the God of all Comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God for as the sufferings of Christ abound in us so our consolation also aboundeth by Christ We read Acts 5.41 how the Apostles rejoyced that they were counted worthy to suffer When Saint Paul was in that great storm at Sea Acts 27. When neither Sun nor Stars in many dayes appeared vers 20. In the midst of that danger his Soul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in a quiet Haven Dr. Boreman in Serm. on Phil. 3.20 p. 33. even in the bosom of God In that great darkness he had a light within the light of joy and comfort because God was with and in him I end this with that of Solomon Prov. 29.6 In the transgression of an evil man there is a snare that strangleth his joy but the Righteous doth sing and rejoyce Consider 2 2. By this means you may die comfortably A man who in his life-time hath been fitting himself for death is not afraid of it when God shall please to send it He can say Come Death come Lord Jesus come and well-come He can say to Death as Adonijah did to Jonathan the Son of Abiathar the Priest 1 King 1.42 Come in for thou art a valiant man and bringest good tydings He knows Death sets his Soul at liberty out of the Prison of the Body as the Angel did Peter out of Prison Acts 12.7 Upon the sight of Death his Spirit revives as Jacob's did when he saw the Wagons that were sent to carry him from a place of penury and misery to a place of plenty and happiness Gen 45.27 When Moses the Servant of the Lord had finisht his course God bids him Go up and die in the Mount Deut. 32.49 50. Deut. 34.5 It is there said He died according to the Word of the Lord secundum os Domini The Jews say that his Soul was suckt out of his mouth with a kiss God dealt by him as a fond Nurse by her Babe kissed him and laid him down to sleep Elijah requests God to take away his life 1 King 19.4 Aged Simeon like a Swan welcomed his approaching death with this melodious Song Sapientis animus totus in mortem prominet hoc vult hoc meditatur hac semper cupidine fertur Sen. ad Marcium c. 23. Nunc dimittis c. Luke 2.29 Lord now lettest thou thy Servant depart in peace according to thy Word c. St. Paul cries out Cupio dissolvi Phil. 1.23 I desire to depart and to be with Christ which is far better St. Ambrose ready to depart said to his Friends Non sic vixi ut me pudent inter vos vivere sed nec mori timeo quia bonum Dominum habemus He was neither ashamed to live nor afraid to die Old Hilarion being somewhat backward at first to entertain Death he checkt himself for his vain fears Egredore anima quid times Septuaginta annos servivisti Deo jam mori times Egredere Anima Go out my Soul said he what fearest thou Thou hast served God these threescore years and ten
place Psalm 68.20 He that is our God is the God of Salvation and to God the Lord belongs the issues from death This God whom the Righteous are related to and have an interest in can help in greatest straits and send in deliverance when they are nigh unto death and stand in most need of help That God that kept Moses's Bush burning yet it was not consumed Exod. 3.2 and preserved Noah's Ark upon the Waters from perishing in the Waters This God can preserve his People under sickness and their saddest tryals and in his due time give them an happy issue out of all afflictions See what the Psalmist saith Psal 73.26 My flesh and my heart faileth but God is the strength of my heart or according to Orig. The Rock of my heart or according to Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of mine heart and my portion for ever When the Godly Man's flesh fails health declines strength is weakned then is God ready to support him under sickness and to ease him of his pains either by restoring him to health or by taking him out of the miseries of this sinful World by death So that if we belong to God as Bullinger Bulling in phil 2.27 saith Optimè nobiscum agitur sive revalescamus sive moriamur it will go well with us whether we live or die 2. This Consideration affords comfort not only to believers ' midst personal sickness but likewise to God's Church ' midst national calamities Though Church and State lie as it were bed-rid languishing unto Death under Schism and Division Sin and Errour and other national Calamities Yet let us not despair of help for he that cured Epaphroditus here who was sick nigh unto death can help us even in this extremity See Ezek. 37.11 12 13. God like a skilful Bone-setter or Chyrurgeon can bind up the breach of his People and heal the stroak of their Wound as the expression is Isa 30.26 God hath promised to heal in case we return unto him by prayer and unfeigned repentance Isa 19.22 so Jer. 33.6 None indeed can heal us but he Hos 5.13 All others except God be of the Quorum are Physitians of no value Let us then as it is Hos 6.1 Come and return unto the Lord for he hath torn and he will heal us he hath smitten and he will bind us up Una eademque manus vulnus opemque feret 3. This consideration may afford comfort to such as are spiritually sick and in their apprehensions nigh unto eternal death and destruction That God that raised Epaphroditus who was deadly sick in body can cure thy Soul mortally wounded with sin Let such as are wounded in conscience consider this Though your wounds have been grievous and of a long standing yet they exceed not the skill and power of God the spiritual Physitian God can yea and will cure you if you turn to him and relie upon him Take my word for it Nay it is not only mine but God's Word or I should be loth to speak it in this place See Isa 55.7 Let the wicked forsake his way Ezek. 18.27 and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon So Matth. 11.28 Come unto me saith Christ all ye that labour and are heavy laden and I will give you rest Come to Christ and wellcome he keeps open house to all comers 4. And lastly Gods dear People that by their sinning have blurred their evidences for Heaven and fallen from some degrees of Grace and Spiritual Comfort as David did Psal 51.8 12. Let them not despair of recovery That God that restored Epaphroditus's sick body to its pristine health Ps 147.3 can restore thy soul to spiritual health peace and comfort Thus he dealt by David Psal 23.3 He restoreth my soul He is the Creator of Peace and Comfort Isa 45.7 so Isa 57.17 18 19. and hath promised in his due time to speak peace unto his People and to his Saints but let them not turn again to folly Psal 85.8 I end this with that of the Evangelical Prophet Isa 50.10 Who is among you that feareth the Lord that obeyeth the voice of his Servant that walketh in darkness and hath no light a Child of light it seems may walk in darkness i. e. have little or no comfort for the present yet let him trust in the Name of the Lord and stay upon his God Let him still wait on God prayingly believingly obediently c. in God's due time which is ever best comfort will come And so much for this Use by way of comfort Vse 2 2. By way of instruction We learn if God cure the body of sickness as he did Epaphroditus here surely it is he that cures the Soul of sin which is a far harder work God upon the account of Christ who as at this time came into the World to undertake for us heals our souls of sin by applying Christs perfect Righteousness to the soul he removes the guilt and by his blessed Spirit implanting in the soul the Seeds of Divine Grace he heals it of the filth of sin Psal 103.3 Who pardoneth all thine Iniquities who healeth all thy Diseases God alone that cures the body of its distempers heals the soul of its spiritual maladies The Scribes and Pharisees acknowledged as much Luke 5.21 The Pope cannot pardon sins The Ministers of the Church of England absolve no otherwise then declarativè as the Embassadors of Christ God doth it autoritativè the authority is wholly his We do but pronounce the Pardon which before we speak is really done in Heaven to sincere Penitents Vse 3 and last 3. And lastly By way of Exhortation 1. To all in general Let us be exhorted to go to God for help in time of sickness It was he that cured Epaphroditus when sick nigh unto death Too too blame are they who in sickness and such like straits consult Astrologers Witches Devils and I know not whom for help It was an inexcusable sin in Ahaziah King of Israel who in his sickness sought to Baalzebub the Godd of Ekron for recovery of his health and for so doing God threatned him and accordingly brought it to pass that he should not come down from his sick-bed but should surely die Read the passage in 2 King 1.2 c. What good got Saul by consulting the Witch of Endor Surely the Wounds of God are rather to be chosen than the Devils Plaisters Indeed their best cures are deadly wounds For if the mortal body should be restored by such unlawful means yet the immortal soul which is the far better part is thereby much endangered Habes hoc loco qui omnes depollit morbos Bul in Phil. 2.27 O do not go about indirectly to wind your selves out of trouble you have a God to repair unto who can help at all straits and at every turn your head cannot ake