his neck brake and he dyed 1 Sam. 4.18 So that good King Josiah 2 King 22.19 20. was suddenly cut off in War 2 King 23.29 30. So the Prophet that came out of Judah whether Shemaiah mentioned 1 King 12.22 or some other Prophet I know not neither ought we curiously to enquire or positively determine any thing where Scripture is silent yet he was a true Prophet as appeareth by his title 1 King 13.1 call'd a Man of God by the Message it self and confirmation thereof by miracles ver 4 5 6. And as a true Prophet so questionless a pious Man yet because he was too credulous in believing the lie of the old Prophet and did eat and drink contrary to God's Command a Lion met him and slew him v. 24. So blessed Stephen stoned in a popular fury was put to a sudden and violent death Act. 7.57 59. Let us not conclude any to be in a damnable state meerly because they die suddenly Indeed God threatens the Wicked with sudden destruction as Job 15.32 33 34. so Job 22.15 16. Psal 37.35 36 38. 55.23 Prov. 10.27 Eccl. 7.17 and elsewhere And I know that wicked men many times are suddenly cut off in their wickedness when they might have lived much longer as to the course of nature But all that die suddenly are not to be reputed wicked men For the Godly as you have heard may dye sudden violent and untimely deaths And the Wise-man tells you Eccl. 9.1 2. No man knoweth either love or hatred by all that is before him All things come alike to all there is one event to the Righteous and to the Wicked c. The Barbarians seeing the Viper on Pauls hand thinking the venom would presently have invaded his heart and vital spirits so that he would have died presently rashly concluded him to be a Murtherer and that Divine vengeance would not suffer him to live Act. 28.3 4 6. Let not Christians like these Barbarians be rash censurers of any that dye suddenly seeing that Gods dear and peculiar People may dye so 2. Consid A sudden death is best if we be prepared for it Octavius Augustus as oft as he heard of any man that had a quick passage out of this world with little sense of pain he wished for himself and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similem Sueton. such an easie death Suddenness saith that Prodigy of Learning Mr. Hooker because it shortens grief Eccles Polit. pag. 277. should in reason be most acceptable and therefore Tyrants use what art they can to encrease the slowness of death That monster of cruelty Caius Caligula would not permit those that he put to death to be speedily dispatched his command was this Ita feri ut se mori sentiat Sueton. Strike so that they may feel themselves dying and endure the pains of an enduring death Quick riddance out of Life is often both requested and bestowed as a benefit We read Judg. 8.20 21. that Zeba and Zalmunna chose rather to fall by Gideon than by Jether his son either because it was more honorable to be killed by a man like themselves rather than by a boy Mr. Fuller in his Coment on Ruth 1 Chap. Or rather as a learned Divine observes Because the Childs want of strength would cause the more pain And he adds Better to be speedily dispatched by a violent Disease than to have ones Life prolonged by a lingring torture And Erasmus somewhere saith Si pio homini deligere fas esset mortis genus nullum arbitror magis optandum quà m subitum If it were lawful for a godly man to choose the manner of his death I think a sudden death most to be desired and he gives this reason of it because Non potest malè mori qui benè vixerit he cannot dye ill that hath lived well For though death be sudden in its self yet in regard of his preparation for it and expectation of it to him it is not sudden Improvisa nulli mors cui provida vita Sad indeed it is to dye as Onan Absalom Amnon Ananias and Sapphira and several others that we read of in Scripture who were suddenly snatcht away in their wickedness From such a sudden death Good Lord deliver us For it is a speedy downfall to the bottomless-pit of Hell But if a man live as he ought to do in continual expectation of death and so set his house and his soul in order surely sudden death is best for him for it prevents much torturing pain which others met with upon their beds of languishment and besides this it is a speedy passage into Life Eternal 3. And lastly Consid Be thy Friends death never so sudden and violent it is that death which God in his providence hath allotted him God ordaineth our end by an immutable decree See Jer. 43.11 When he commeth Dr. Abbot on Jonah 4.3 4. Lect. 26. pag. 543 he shall smite the Land of Egypt and deliver such as are for death to death and such as are for captivity to captivity and such as are for the sword to the sword This intimates that by the Providence of the Lord who did set that King on work several persons in their times are determined to their several ends We must not attribute any friends death as the Philistines would their destruction to Chance 1 Sam. 6.9 Homer speaking of Achilles that slew many worthy Grecians saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad α. v. 5. Joves will was fulfilled Homer though blind as some report yet saw the hand of God in their destruction And Mr. Fuller in his Coment on Ruth 2.3 4. some observe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fortune is not used in all his Works It was only the ignorance of true causes that made the name of Fortune Nullum numen abest si sit prudentia sed te Nos facimus fortuna Deum Juven Sat. 10. For there is nothing fortuitous in it self seeing Gods Providence orders all events Indeed some things are said to happen in Scripture Ruth 2.3.4 Luke 10.31 but this is spoken not in respect of God but in respect of us because oft-times they come to pass not only without our purpose and forecast but even against our intentions and determinations but yet those things which thus fall out are ordered by the secret working of Gods providence We read 1 Kings 22.34 A certain man drew a Bow at a venture or according to the Orig. in his Simplicity 2 Sam. 15.11 not intending to bit Ahab yet God's purpose was to have Ahab slain and accordingly it came to pass for he smote the King of Israel between the joynts of the harness and the King dyed vers 37. Thus providence orders even casual events Christ's death with the manner was decreed by God Acts 4.27 28. Of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and People of Israel were gathered together
best for us to pay our Vows Deut. 23.21 Eccl. 5.4 5. we are perjur'd persons truce-breakers if we do not Defer not to put into action what God's Spirit in sickness put into intention Do as David did when he was brought low God helped him Psal 116.6 God delivered his soul from death v. 8. See his resolution v. 9. I will walk before the Lord in the land of the living He devoted himself to God's Service v. 16. Truly O Lord I am thy Servant I am thy Servant And he likewise resolved to pay his Vows v. 14. so v. 18. so likewise Psal 66.13 14. I will go into thine house with burnt-offerings I will pay thee my Vows which my lips have uttered and my mouth hath spoken when I was in trouble Let health strength life soul and body the products of Gods mercy be presented to his service Rom. 12.1 I end this with that advice which Christ gave to one whom he cured John 5.14 Behold thou art made whole sin no more lest a worse thing come unto thee 3. Apply your selves to God in future straits pray unto him trust in him Thus did David Psal 116.2 Because he hath enclined his ear unto me therefore will I call upon him as long as I live So v. 17. I will call upon the Name of the Lord. So Ps 56.3 What time I am afraid I will put my trust in thee for v. 13. Thou hast delivered my soul from death So Ps 63.7 Thou hast been my help therefore in the shadow of thy wings will I rejoyce See 1 Sam. 17.37 so 2 Cor. 1.9 10. We had the sentence of death saith the Apostle in our selves that we should not trust in our selves but in God which raised the dead who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us It is good Scripture-logick as * Mr. Reyners Praecepts p. 266. one saith to draw conclusions of confidence from premises of experience Such then whom God hath restored to health when God casts them again into the Prison of a sick-bed let them be still Prisoners of Hope as the expression is Zach. 9.12 Suffer not Faith to flag and Hope to hang wing Lam. 3.26 It is good that a man should both hope and patiently wait for the salvation of the Lord. 4. Sympathize with others that are in misery If God have had mercy on thee go thou and have mercy on others Be not straitned in your bowels as some in the Church of Corinth were 2 Cor. 6.12 Oh pity and pray for such as are in sickness and misery and do them all offices of love and kindness that may be Not only God calls for this but the Law of friendship calls for it Job 6.14 To him that is afflicted pity should be shewed from his friend But yet Job's friends dealt very unfriendly with him as you may see v. 15. whom he compares to a Brook which in open weather when people have least need of water promiseth refreshment but in cold weather is frozen up and in hot weather is become dry so that the weary Travellers fall short of their expectation So you may find him complaining how he was forsaken of all Relations Job 19.2 c. insomuch that he begs their pity upon the account of friendship v. 21. Have pity upon me have pity upon me O ye my Friends for the hand of God hath touched me here is another Argument for if you touch or strike upon the string of an Instrument other strings move too When God strikes another with sickness we our selves should be moved with compassion towards them the sicknesses and miseries of others call for your help Jos 10.6 Acts 16.9 As the Father said of Lazarus's sores Quot ulcera tot ora so many sores so many mouths calling for the rich mans help Yea though they be their enemies you should pity them as David did Psal 35.11 12 13 14. Though compassion begin at the heart yet it should proceed to the hand and mouth help them with your counsels and prayers and purses too Sic mens per compassionem doleat ut larga manus affectum doloris ostendat What the good Samaritan did Luk. 10.30 c. By which passage our Saviour would teach us to have pity on those whether friends or enemies acquaintance or strangers that stand in need of our help v. 37. Go thou and do likewise The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Alms comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Pity Alms should be a fruit of pity 1 Joh. 3.17 If you who have known what it is to lie under sickness do not pity such folk who should if you do not who will 5. Lastly Give God the sole praise of all let him have the glory of the cure for to him it belongs and it is a piece of sacriledge to rob God of his due We should not give nor should any man take to himself the glory of a cure Neither Peter nor John Act. 3.12 Paul nor Barnabas Act. 14.11 c. durst take to themselves the glory of a cure Every Physitian should say as the King of Israel in another case said to the Woman crying out to him for help 2 King 6.26 27. If the Lord do not help thee whence shall I help thee The best Physitians can do nothing without Gods assistance Simples are but simple things without the blessing of God upon them Who put medicinal qualities into Drugs but the God of Nature Whence had the Physitian his skill to find out the quality of the Distemper and apply sutable means but from the God of Wisdom Jam. 1.5 Christ said Mat. 4.4 Man lives not by bread alone c. Nor is man recovered by Physick alone without Gods blessing Ps 107.18 19 20. Their soul abhorreth all manner of meat and they draw near to the gates of death then they cry unto the Lord in their trouble he saveth them out of their distress he sent his Word and healed them and delivered them from their destructions It follows v. 21. O that men would praise the Lord for his goodness and for his wonderful works to the children of men Quest But may we not thank our Physitian Answ Yes and you are too blame if you do not Ingratitude is an odious sin Gen. 40.23 compared with Gen. 41.9 It is one of the sins that makes the last times so perillous 2 Tim. 3.2 The Heathen thought you could not give a man a more odious title then to call him ungrateful Ingratum si dixeris omnia as though it was a compendium of all vices and indeed it is a decompounded sin Ahasuerus was too blame to forget loyal-hearted Mordecai so long who had been a means to save his life till it was almost too late to remember him He was to be commended for conferring civil dignities upon him afterwards as you read he did Esth 6. Let such as are unthankful to Physitians and to such as are a means to save their lives from destruction go to School to those Barbarians Acts 28.8 9 10. from whom they may learn lessons of Civility They honoured Saint Paul who healed many amongst them of many Diseases with many honours and when he with the rest of his company departed they laded them with such things as were necessary Well then you may and ought to thank them as Instruments but remember that God is the supream efficient They are to be rewarded and respected for their pains and care with us but God alone is to be praised for the Cure wrought upon us God is the Fountain they are but as Pipes to convey God's mercies to us Let us then give God the praise of all as the Angels sung Gloria in Excelsis Glory be to God on high Luk. 2.14 And as Christ hath taught us Mat. 6.13 For thine is the Kingdom and the Power and the Glory for ever Amen That Woman in the Gospel cured of the Distemper called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorified God as you may read Luke 13.13 There were ten Lepers that lift up their voices and said Jesus Master have mercy on us Luk. 17.13 Yet being cleansed there was but one of them that turned back and with a loud voice glorified God vers 15. But Christ took notice of their ingratitude v. 17 18. There was but one of ten that returned to give thanks 'T is ten to one if God cure us but we prove ungrateful Oh let us not in sickness pray for mercy and in health forget to return thanks for the receit of mercy Non sonet illud tantum miserere Deus sed sonet etiam laus gratianum actio pro accepta illius misericordia Muscul in Phil. 2.27 David was much in praising God for delivering him from deadly dangers as the Psalms testifie Psal 30.1 3 4. 86.12 13. 103.3 104.33 116.6 12 17. 118.14 146. v. 1 2. So Hezekiah being recovered pens a Song of Thanksgiving Isa 38.9 c. Oh my beloved extraordinary mercies call for more then ordinary thanks Exod. 12.42 Communicate your experiences Psalm 66.16 Tell others of the cures God hath wrought Joh. 5.15 Mar. 5.19 The tongue is called our glory Psal 16.9 Let your glory sing praise to God and not be silent Psal 30.12 Wherein is your tongue a glory if not in setting forth the glory of God I end all with that Doxology of the Apostle 1 Tim. 1.17 Now unto the King Eternal Immortal Invisible the only wise God be honour and glory for ever and ever Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS
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
being in the blood of the mother then the flesh was consolidated Now under the Gospel God hath left Baptism to discretion of Parents and not tyed them strictly to the observance of a day but let not Parents create needless delays to baptize the Child Mr. Fuller in his Infants Advocat Ne quod differatur auferatur lest God in the interim take the Child from them In which case faith Mr. Fuller as I will not be Judg to condemn the Child so should I be one of the Jury I would not aquit the Father St. Austin was called durus Pater Infantum and sure he was an hard-hearted Father to Infants for his opinion was as I have read that children that dyed unbaptized were damned Indeed we read Gen. 17.14 The uncircumcised Man-Child whose flesh of his foreskin is not circumcised that soul shall be cut off from his people he hath broken my Covenant Certainly this place is not to be interpreted of the infant breaking the Covenant who can do nothing to the keeping of it vid. Musculum in loc pag. 407 408. They therefore are here threatned by whose default Curcumcision was omitted or it may be understood of those not circumcised in childhood if they should after come to years of discretion and refuse Circumcision they were to be cut off and looked upon as breakers of the Covenant But to come home to you 1. Consider It is in the want of Baptism as in the want of Circumcision The want of Circumcision except in case of contempt or wilful neglect was not so dangerous Jos 5.7 Circumcision as may be gathered from that text was omitted for forty years in the wilderness and as some observe not reproved in Scripture Indeed we say Contemptus damnat the contempt of the Ordinance is dangerous without repentance and deep humiliation for it for God was displeased with Moses because he neglected to circumcise his son Exod. 4.24 but not the want of it when it was against your will 2. Consider Davids child he lived not to recieve the seal of Circumcision set upon him for he dyed the seventh day 2 Sam. 12.18 And it came to pass on the seventh day the Child dyed Some understand the 7th day from the Child's sickness others in my conceit more rightly understand it the seventh day from the birth of it so that the Child dyed before it was circumcised yet v. 23. he had hopes of the Child 's eternal welfare and therefore wipes his eyes and rests contented Indeed Baptism under the Gospel requires not adjournment to the eighth day as Circumcision did under the Law But if your Child dyed suddenly unexpectedly before the Minister could be procured and your desire was that your Child should be Baptised surely you are herein excusable for God hears the very desire of the humble Psal 10.17 3. And lastly consider Though we be bound to observe Gods Ordinance yet God himself is not tyed to the Sacrament As a most learned and pious Bishop said That Spirit which worketh by means will not be tyed to means Bp. Hall 5th Decad Epistle 4th Cast your eyes upon that good thief good in his death though in his life abominable he was never washed in Jordan yet is received into Paradise his soul was foul with rapines and injustice yea bloudy with murders And yet being scoured only with the blood of his Saviour not with water of Baptism it is presented glorious to God Thus as St. Austin saith Non minus sine Sacramentis salvatus est latro quam cum Sacramentis condemnatus est Judas Thus God who usually works by the Ordinances can also work without them 2d Apology answered Another cryes out This Child that God hath taken away was my Darling the Child I most affected as Jacob did Joseph Gen. 37.3 I could have wished God had taken some other of my children so he had but spared this Answ Thou sayest that thou hast lost a Child that thou most affectedst above all the rest of thy children Yea and it is to be feared more then God too It is I concieve lawful to love one child above another though it be not prudence to express it too fondly for fear of exasperating the rest Gen. 37.3 4. Col. 3.21 thou mayest and oughtest to love that child most which is most like thy Maker Christ loved all his Disciples Joh. 13.1 but John eminently transcendently above the rest John 13.23 and 20.2 and 21.20 because according to his name he was most gracious We may then love our children dearly Salv. ad Eccles Cathol l. 1. p. 347 more then any other outward possessions Non Solum amandos dicimus filios sed precipue ac super omnia amandos nec quicquam his omnino anteponendum nisi Deum solum But we must love no Child more then God If we do God will if he bear special love to us take away that little idol we too much dote upon that he may be loved and admired the more and the creature the less God cannot away with Corrivals he calls for the Heart Prov. 23.26 and will have intensiveness of Affection Matth. 22.37 and therefore removes from you that Child which was as a skreen to keep off the heat of your love from him Hadst thou then loved thy Child less thou mightest have enjoyed him longer Parents may kill their Children by over-loving them aswel as by over-laying them Blame then thy self who too fondly lovedst thy Child but blame not God who took away thy Child for thy good lest thy soul should eternally miscarry And whereas thou sayest thou couldest have wished he had taken some other of thy children so he had but spared this Answ 1. Consider Such kind of speeches are very offensive to God It is not for silly man to prescribe but to submit to God Who art thou that replyest against God in his providential dispensations Rom. 9.20 As God makes all in wisdom Psa 104.24 So he orders all things in wisdom Eph. 1.11 Who worketh all things after the counsel of his own will He knows when he means to shoot what Arrow in his Quiver to chuse he sits at the Helm of this World guiding all things in Wisdom so that when things fall not out as we would have them yet as God would And as * Salv. lib. 1. De Gub. Dei pag. 23. Salvian speaks Summa justitia est voluntas Dei His Will is the Rule of Rectitude and therefore cannot do any thing unjustly Job 34.10 Therefore we should say under cross providences that befall us as 2 Sam. 15.26 Behold here am I let him do to me as seemeth good unto him We read 2 Sam. 3.36 Whatsoever the King did pleased all the people Surely what the Kings King the great Lord and Master of Heaven and Earth is pleased to do should please us For can poor mortals as we are be better disposed of then by Wisdom and Goodness it self Liberame Domine a meipso
is still with thee in whom dwels all fulness Col. 1.19 Inexhaustible treasures are to be found in Christ If we were Christless then hopeless would our condition be Ephes 2.12 But so long as we have Christ we are well enough It is enough said Jacob in a time of want and misery Gen. 45.28 Joseph my Son is yet alive So may a Christian say It is enough my Christ Joseph was a type of him is yet alive Christ who is still with thee he hath the sweetness desirableness of all creature-comforts he is able and willing to help in the greatest straits Heb. 4.15 16. and therfore Christian be content 3. Consider Thou hast the Comforter still the holy Ghost abiding in thee for ever John 14.16 26. So John 15.26 This Comforter comforts us in all our tribulation 2 Cor. 1.4 5. So 2 Cor. 7.4 Hos 2.14 Peace of Conscience which passeth all understanding Phil. 4.7 Is the earnest and first fruits of the Spirit Rom. 8.23 These Spiritual joyes that come streaming into thy soul they are a cluster of Grapes Numb 13.24 A fore-taste of the exceeding great joy that thou shalt have in the Heavenly Canaan Now as Eliphaz said to Job Do the consolations of God seem small to thee or as Gideon said Is not the gleaning of the Grapes of Ephraim better then the Vintage of Abiezer Judg. 8.2 Is not this gleaning of Spiritual joy better then the whole vintage of carnal joy that the world affords Therefore Christian be content 4. Consider Thou hast interest in many pretious promises as 1. of Justification or pardoning Grace see Isa 43.25 so Jer. 31.34 Mic. 7.19 2. Of Sanctification or Healing see Isa 1.18 Psal 65.3 Ezek. 36.25 26 27. Zech. 13.1 Hos 14 4. Rom. 6.14 3. Of Corroboration or Spiritual assistance 1 Sam. 2.9 Psal 37.17 Isa 41.10 4. Of outward provision Psal 34.10 Psa 132.15 Isa 41.17 Mat. 6.33 1 Cor. 3.21 22. Phil. 4.19 1 Tim. 4.8 5. Of outward protection Psal 31.20 Psal 91.3 4 c. Rom. 8.31 1 Pet. 3.13 6. Of direction in reference to soul and body Neh. 9.20 21. Prov. 3.5 6. Psal 25.12 Psal 32.8 Psal 48.14 Psal 73.24 Isa 58.11 They have the Spirit leading them into all truth Joh. 14.26 and this is a great priviledge calling for thankfulness v. 22. Luther preferr'd the understanding one of David's Psalms above all the riches in the world 7. And lastly Of Eternal Salvation Psal 73.24 2 Cor. 4.17 18. 2 Tim. 4 8. Tit. 1.2 Heb. 4.9 1 John 2.25 What if livelyhood be short so long as Eternal Life will be thine shortly Though thou hast little in hand yet thou hast much in hope and therefore rejoyce in hope of the glory of God Rom. 5.2 We count not him poor that hath a great estate very shortly to fall into his hand There is but one life betwixt thee and a great inheritance and it is thine own life when that is expired thou shalt take possession of it St. James tells us James 2.5 God hath chosen the poor of this world rich in Faith and Heirs of the Kingdom which he hath promised to them that love him What discontent and Heir to a Kingdom methinks you should take joyfully the spoiling or loss of your goods knowing in your selves that you have in Heaven a better and an enduring substance Heb. 10.34 Now Christian Reader these are exceeding great and precious Promises 2 Pet. 1.4 and the Righteous are Heirs to such Promises as these Heb. 6.17 The Saints are there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is never a Promise in the whole Bible but a godly man may lay claim to it and say This is mine I have an interest there And far better it is to be Heirs to these Promises than to a whole Kingdom therefore Christian be content These Promises are certain things 1 Thess 5.24 Tit. 1.2 Heb. 6.17 18. God's Word is more certain than any mortal man's Bond. I have not wrote down the words of these Promises because I would have you to turn to them in your Bibles and dwell upon them in your private thoughts 'T is Meditation that sucks sweetness out of the honey-comb of a Promise 5. And lastly consider Thou hast many precious Graces which are far better than all the Riches which the World affords as Faith which is more precious than Gold that perisheth 1 Pet. 1.7 It is called Precious Faith 2 Pet. 1.1 So Hope and Charity Humility Meeknesse Chastity Temperance c. are precious things So Spiritual Wisdom is better than Rubies Pro. 3.13 c. and 8.11 These are the true Riches Luke 16.11 These are the durable Riches that cannot be taken away from us Luk. 10.42 These are such things as accompany Salvation Heb. 6 9. Now what saith Solomon Prov. 14.14 The good man shall be satisfied from himself that is as some expound it from the Grace of God that is in him Piety is a good foundation to build Contentment upon Well then poor Christian if I may call thee poor who indeed art so rich having the Graces of the Spirit which are better than this world's goods be content Thus you see if you belong to God you have better things than the World affords But some may say I fear I belong not to God I have not made my peace with him Ans Methinks then the things of the World should be the least of thy care and thou shouldst be most troubled that thou hast not made thy Calling and Election sure as thou art commanded 2 Pet. 1.10 and for the future shouldst give no sleep to thine eyes nor slumber to thine eye-lids Prov. 4.4 till by Faith Prayer and Repentance thou hast got a propriety in him 14. Consider God can if it please him raise thee to a great estate 1 Sam. 2.7 8. He bringeth low and lifteth up he raiseth up the poor out of the dust and lifteth up the beggar from the dunghil So Psal 107.41 He setteth the poor on high from affliction So Psal 113.7 8. Jacob became a great man from small beginnings Gen. 32.10 God raised up Job again and made him greater then he was before as you may see Job 42.10 11 12. Well then remember this that God that gave these things at first may give them a second time therefore be content 15. Lastly Consider Gods former loving kindness let this support thee It was God that did form us in the womb through the midwifery of his providence we were brought forth into the world and ever since we came into the world we have depended upon the breasts of divine providence for Act. 17.28 In him we live move and have our being We may say with Jacob Gen. 48.15 God hath fed us all our life long unto this day Why then should we distrust him now former Experience of God's Mercies should strengthen future confidence in the God of Mercies 1 Sam. 17.37 The Lord that delivered me saith David out of the paw of the
they not cover thy nakedness defend thy body keep thee warm and distinguish thee in respect of sex and condition Therefore be content 7. And lastly Consider If you be cloathed with Christs Righteousness and have upon your souls the graces of his blessed Spirit you are better cloathed then he that goes in Scarlet wanting this spiritual apparel Christ with his Righteousness and the graces of his Spirit in Scripture is compared to a garment Psal 45.13 14 Isa 61.10 Mat. 22.11 12. Rom. 13.14 Gal. 3.27 Ephes 4.24 The white Raiment so oft mentioned in the Revelations as Rev. 3 18. 4.4 6.11 7.9 13. what is it but Jesus Christ imputed and applied to the soul Christ with his graces in which the soul of a Beleiver is invested Rev. 19.8 Believers are candidati invested with the white Robes of Christ's Righteousness This spiritual Garment doth most beautify a Christian as the Apostle shews 1 Pet. 3.3 4. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel but let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price And again 1 Pet. 5.5 be cloathed with humility Humility is a garment becoming any Christian soul The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illigare et innodare significat Mr. Leigh's Crit. Sacra in vocem It signifies to â—ye or bind together or to tye knots as delicate and curious women use to do of Ribands to adorn their heads or bodies as if Humility was the knot of every Vertue and ornament of every Grace And St. Paul adviseth 1 Tim. 2.9 10. That women adorn themselves in modest apparel with shamefastness and sobriety not with broidred Hair or Gold or Pearls or costly Array but which becometh women professing Godliness with good works St. Cyprian writing to the Virgins of his time said of them Quaerentes ornamenta monilium perdiderunt morum That they looked so much after Jewels they lost the Ornament of Vertue and good Manners No such Jewels as Meekness Humility Chastity Sobriety c. See a chain of Graces becoming any Christians neck 2 Pet. 1.5 6 7. Salvian saith Salv. l. 7. de gub Dei pe 235. Quid Deus a nobis exigit quid praestari sibi a nobis jubet nisi solùm tantummodò fidem castitatem humilitatem sobrietatem misericordiam sanctitatem quae utique omnia non onerant nos sed ornant These graces will adorn not burthen us Put on therefore as the elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering forbearing one another c. Col. 3.12 13. If these graces be in you and abound you have no cause to complain though your outward apparel be but mean But you say You shall be slighted and disrespected Answ Indeed this is too much the guise of the world Prov. 14.20 The poor is hated even of his neighbour but the rich hath many friends Donec eris faelix multos numerabis amicos Nullus ad amissas ibit amicus opes Ovid. It is with us usually as with a Sun-dyal you know in a cloudy day the Sun-dyal is not lookt upon nor are we respected if a cloud of adversity overshadow us Tempora si fuerint nubila solus eris But let such consider for their comfort 1. Consid It hath been the common Lot of God's dear servants to be disrespected Job's friends like leaves from trees dropt off from him when the winter of adversity drew on See Job 12.4 I am as one mocked of his neighbour The just upright man is laughed to scorn And Job 16.20 My friends scorn me So Job 19.13 to 20. So David Psal 109.25 I became a reproach saith he unto them when they looked upon me they shaked their heads by way of derision Psal 22.7 So Psal 119.141 I am small and despised So it was with the Apostles 1 Cor. 4.10 13. They were defamed and made as the filth of the world and off-scouring of all things So those Worthies Heb. 11.36 Had tryal of cruel mockings Nay Christ himself our Lord and Master was despised See Psal 22.6 I am a worm and no man a reproach of men and despised of the people It is spoken Prophetically of Christ So Isa 53.3 He is despised and rejected of men And Phil. 2.7 He made himself of no reputation Nay God himself is despised Exod. 5.2 Pharaoh said Who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go So Job 21.14 15. They say unto God Depart from us we desire not the knowledge of thy wayes What is the Almighty that we should serve him And what profit shall we have if we pray unto him So Psal 73.9 Wicked men set their mouth against the Heavens Melancton said right Nullum hominem tantum sustinere malorum quantùm contumeliarum Deus Our betters then by far are far more despised than we are or can be 2. Consid God hath an hand in all reproach and disrespect that we meet with David under curses and great disrespect from Shimei saw God's Providence in it and was patient 2 Sam. 16.10 Let him curse said he because the Lord hath said unto him Curse David And again vers 11. Let him alone let him curse for the Lord hath bidden him c. But where did God bid him Answ Not by his revealed Word for that forbidds cursing especially a Magistrate as David was Exod. 22.28 Eccles 10.20 but as some observe by a secret act of Providence disposing of Shimei's malice to chastise David for his sins and hasten forward his own destruction as it did afterwards in Solomon's days 1 King 2.44 That God hath a hand in the disrespect we meet with will farther appear Psal 44.9 Thou hast cast us off saith the Church and put us to shame So vers 13. Thou makest us a reproach to our Neighbours a scorn and derision to them that are round about us And again vers 14. Thou makest us a by-word among the heathen a shaking of the head among the people God himself tells us Isa 43.28 I have given Jacob to the curse and Israel to reproaches Submit therefore your selves to God as St. James speaks Jam. 4.7 3. Consid God layes upon you scorn and disrespect for your good David was patient under disrespect not only because he saw the hand of God in it but likewise because he thought God would do him good by it as you may see 2 Sam. 16.12 It may be saith he that the Lord will look on mine affliction and that the Lord will requite good for his cursing this day God hath several good ends in suffering thee to lie under disrespect As 1. For the Tryal and Exercise of Christian Graces as Faith Patience Constancy Courage Sincerity Zeal Humility
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
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