who or what can create trouble Job 34.29 Indeed it is a sad case when we are without our Friends and God too But if we have made our peace with God whatever storms come we know where to cast Anchor and put in for Harbour See Psal 46.1 2 3. God is our refuge and strength a very present help in trouble Therefore will we not fear though the Earth be removed and though the Mountains be carried into the midst of the Sea Though the waters thereof roar and be troubled though the Mountains shake with the swelling thereof Selah We find 1 Sam. 30. beginning of that chapter David was greatly distressed Ziglag was burnt his two Wives amongst others taken captives and the People looking upon David as the chief cause of all their loss and misery spoke of stoning him But David v. 6. encouraged himself in the Lord his God God being his God he chears up And no wonder for all that is in God is for that man's good that hath an interest in him and if this will not satisfie I know not what can Wherefore as it is Job 22.21 Acquaint now thy self with him and be at peace thereby much good shall come unto thee 5. Direct Acquaint thy self with the Word of God The two Testaments are two breasts of Christian Consolation The Word of God is more precious than Gold sweeter than Honey Psal 19.10 119.72 It quickens and comforts the soul as you may read Psal 119.25 50 54 81 82 92 111 verses so Rom. 15.4 the Apostle mentions the comfort of the Scriptures Especially hoord up or have in readiness Scripture-promises which are as so many clusters of sweet Grapes growing on the Vine CHRIST John 15.1 2 Cor. 1.20 and Faith presseth out of them the Wine of Consolation What the Jews write falsly of their Manna that it had omne delectamentum and was suiting to every mans palate we may most truly say of the Promises of the Word that they are very sweet and suitable to Christians in every condition that such as are heirs of them may have a strong consolation Heb. 6.16 17 18. As bladders they keep Christians from sinking when cast on the waters of affliction The Cloud of Calamity can never be so great and spreading so black and dismal but they whom the Spirit of God perswades of an interest in the Promises may see some Sunshine through it Well then read plentifully the Word of God Let it dwell richly amongst you Col. 3.16 especially have recourse to Scripture-promises such as I have before-mentioned pag. 89 90. and from thence as the Bee gathers Honey from several flowers so you may distill the sweet Spirits and Quintessence of Christian-Consolation 6. Direct Be much in the exercise of Faith A Ship resteth quiet when Anchor is cast notwithstanding the winds and waves that beat against it So a Christian being anchor'd on God by Faith is at rest amidst the manifold afflictions he meets with Abraham Job David and such like Scripture-Worthies that lived much in the exercise of Faith could undergo patiently great tryals Peter sunk not before his Faith began to sink Mat. 14.31 One that is rooted and built up in Christ and established in the faith as that expression is Col. 2.7 such a one I say is not easily overturned and unsetled but is like that House built upon a Rock and the rain descended and the flouds came and the winds blew and beat upon that House and it fell not for it was founded upon a Rock Mat. 7.24 25. True Faith puts to flight vain fears and needless troubles Joh. 14.1 Let not your heart be troubled ye believe in God believe also in me It is not a little that can disquiet a strong Christian that lives in the exercise of Faith 7. Direct Study the Art of Self-denyal That man that hath learnt to deny himself is likeliest to bear his cross according to that of our Saviour Mat. 16.24 If any man will come after me let him deny himself and take up his cross Take heed of self-reasonings of conferring with flesh and blood that cannot away with trouble Gal. 1.16 Take heed of self-will get your will melted into the very will of God Crosses can be no crosses to that man that submits his will to the will of God 8th and last Direction Pray to God to give you Patience A very worthy * Dr. Abbot on Jonah 4.2 Lect 25. p. 522. Divine whom I have often quoted upon occasion saith If there be any thing which may appease sorrow and ease the grieved heart oppressed with the feeling of temporal occurrents or wounded with the want of spiritual consolations it is to have recourse to the Throne of Grace and there with watred eyes and cheeks bedewed with tears to lay open those grievances which breed sorrow unto us And again he saith The burthen of affliction is best supported with this firm underlyer of Prayer See what Christ saith John 16.24 Ask and ye shall receive that your joy may be full And the Apostle prescribeth instant continuance in prayer as a means to make us patient in tribulation Rom. 12.12 So Phil. 4.6 7. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God And the Peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus God is stiled the God of all Comfort 2 Cor. 1.3 The God of all Grace 1 Pet. 5.10 from whom comes every good and perfect gift Jam. 1.17 and in particular he is called the God of Patience Rom. 15.5 Therefore go to him whose grace is sufficient for you and whose strength is made perfect in weakness 2 Cor. 12.9 pray him to put under his everlasting Arms Deut. 33.27 and plead that promise in prayer Isa 41.10 Fear thou not for I am with thee be not dismayed for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right-hand of my Righteousness God there promiseth to strengthen to help to uphold not with either hand but with the right-hand which is the stronger hand of the two Manum fortior est dextra If God put under his helping-hand you may bear any burden he layeth upon you Multorum manibus grande levatur onus St. Paul tells us Phil. 4.11 I have learned in whatsoever state I am therewith to be content How came he to learn this hard lesson Why Christ was his Teacher and Assistant Ver. 13. I can do all things saith he through Christ which strengthneth me O then pray for patience and get others too to pray for thee The more company the more cry and the likelier to prevail Mat. 18.20 Joyning of hands in prayer makes us stand the surer St. Paul prayes for the Colossians that they might be strengthened with all might according to his glorious Power unto all patience and long-suffering with joyfulness Col. 1.9 11 compared
extracted the quintessence of all yet could not get one drop of true contentment Eccles 5.10 He that loveth Silver shall not be satisfied with Silver nor he that loveth abundance with increase So v. 12. The sleep of a labouring man is sweet whether he eat little or much but the abundance of the rich will not suffer him to sleep And indeed how should he sleep for riches are compared to thorns Mat. 13.22 how should a man sleep among thorns As the body cannot be satisfied with Air so neither can the soul be satisfied with worldly things Jesus said John 4.13 Whosoever drinketh of this water which the world affords shall thirst again So that like a man in a Feaver Quo plus sunt polae plus sitiuntur aquae The more he drinks the more he thirsts Prov. 27.20 Hell and destruction are never full so the eyes of man are never satisfied There is no satisfaction to be drawn from the breast of the creature It is said of the Prodigal Luke 15.16 That he would fain have filled his belly with the husks that the Swine did eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gladly would that shews he could not he would but could not fill his belly with these husks Now these husks do rightly set forth these worldy things that can afford poor man no real satisfaction I have read how Zeuxes did paint some certain Grapes that the Birds did fly to them but could not feed and satisfy themselves with them No more can we satisfy our selves with worldly enjoyments which are indeed but pictures and meer delusions We may assoon expect Grapes from Thorns or Figs from Thistles as content and satisfaction from worldly possessions which whilst some have coveted after they have not only erred from the Faith but pierced themselves through with many sorrows 1 Tim. 6.10 Art thou then discontented that thou hast no more of worldly riches which if thou hadst possibly thou wouldst be less contented then now thou art 12. Consider Rich men have great accounts to make God will ere long say to every rich man Redde rationem Luk. 16.2 Give an account of thy Stewardship for thou maist be no longer Steward They must give an account how they have mannaged their abundance Luk. 12.48 Unto whomsoever much is given of him shall be much required It will be a sad day to them that have mispent this worlds goods So much spent on whores so much on pride so much on belly so much at such a merry meeting so much lost in gaming c. this like the hand writing on the wall to Belshazzer Dan. 5.5 6. will cause the rich mans Countenance to be changed and his thoughts will trouble him c. hee 'l then wish he had not been entrusted with so great an estate We find Dives that feasted it every day and would not relieve poor Lazarus Luke 16.24 is in the place of torment and wants a drop of water to cool his tongue See 1 Tim. 6.9 They that will be rich fall into temptation and a snare and into many foolish and hurtful lusts Which drown men in destruction and perdition Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sink them to the bottom of Hell And therefore St. Paul chargeth Timothy to charge them that are rich in this world that they be not high-minded nor trust in uncertain riches v. 17. but that they do good that they be rich in good works ready to distribute willing to communicate v. 18. q. d. if they do not improve their riches to God's glory and the good of others like so many clogs or weights at their heels they 'l sink them into the bottom of Hell fire I have read of one who being askt whether he had rather be Croesus who was a rich King or Socrates who was a poor honest Philosopher he knowing that great men have a great account to give answered Vivens Croesus moriens Socrates he would be Croesus whilst he lived but Socrates when he died Well then poor Christian be content the less thou hast the less will be thine account at the great Audit-day 13. Consider If thou belongest to God thou hast better things then the world affords Thou art blessed with Spiritual blessings Ephes 1.3 To name a few 1. Thou hast the Favour of God and this is better then Corn and Wine Psal 4.6 7. yea it is better then life it self Psal 63.3 Artabazus a Courtier recieved from King Cyrus a cup of Gold and Chrysantas the beloved Favourite a kiss which the other observing said as Xenophon reports The Cup you gave me was not so good Gold as the kiss you gave Chrysantas Sure I am all Gold and Silver is not worth one kiss of Gods Mouth nor one smile of his Countenance And truly many never enjoy more kisses and embraces from God then when they enjoy least of the creatures Esau said he had much so it is in the Original Gen. 33.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Jacob said he had enough or according to the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have all God's favour is all in all to Believers he that hath this hath enough how little soever he hath Deut. 2.7 These forty years the Lord thy God hath been with thee viz. in the dry and barren Wilderness yet thou hast lacked nothing So Neh. 9.21 And when Christ sent forth his Disciples without purse scrip and shoos Lacked ye any thing said he and they said Nothing Luke 22.35 Gods gracious presence with you is sufficient to make any condition comfortable unto you This a good man prizeth above any thing else Psa 73.25 He that can say the Lord is the portion of mine inheritance Psal 16.5 may well add v. 6. The lines are falen unto me in pleasant places yea I have a goodly heritage See Hab. 3.17 18. Although the Fig-tree shall not blossome neither shall fruit be in the Vines the labour of the Olive shall fail and the Fields shall yeeld no meat the flock shall be cut off from the fold and there shall be no herd in the stalls yet saith the Prophet in the midst of this penury I will rejoyce in the Lord I will joy in the God of my Salvation The Apostle thought the consideration of Gods favourable presence with you a good foundation to build contentment upon Heb. 13.5 Be content with such things as you have because God hath said I will never leave thee nor forsake thee In the Fountain it runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here are five negatives that imply an unparallel'd vehemency It may be thus rendered in English No I will not leave thee nor no I will not forsake thee Therefore Christian be content 2. Consider Thou hast thy Christ still This made Job lift up his head amidst all the waves of affliction that he met with Job 19.25 I know that my Redeemer liveth Though he had lost his Children and his Goods yet it was a comfort to him that he had not lost his Saviour He
whom thou thinkest not of fresh supplies are coming though thou seest not from whence 5 Consider When outward expectations fail then God usually helps God doth not help his People presently out of their straits because he would humble them wean them from the world make them prize his mercy the more when it comes and give him the sole praise of all to whom it is due Therefore do not think that God hath forgotten thee and utterly forsaken thee because things go cross to thine expectation and thou growest poorer and poorer Mans extremity is many times Gods opportunity God came to Isaac's relief in his greatest necessities Gen. 22.14 When the Israelites were much oppressed and cryed to the Lord Cum duplicantur Lateres venit Moses Exod. 5.9 by reason of their hard usage God raiseth up Moses to be their deliverer Exod. 3. When Sampson was ready to die for thirst God brings water out of a jaw bone for him Judg. 5.18 19. When Elijah was in great want God made the Ravens creatures likely to devour him Prov. 30.17 his caterers to provide food for him 1. â—in 17.6 When the Israelites were in great straits in the Wilderness he brought Manna out of the Clouds and Water out of the Rock Neh. 9.15 Psal 114.8 And David tells us when he was brought low God helped him Psal 116.6 130.1 Out of the depths have I cried unto thee O Lord. The Lord saw him sinking all the while and when at the bottom he helps him Sinking Peter cryed out Lord save me Mat. 14.30 31. And Christ gave him his helping hand Ubi humanum defuit ibi incipit Divinum auxilium When outward helps fail then God begins to work When the water was spent in the bottle God leads Hagar to a Well Gen. 21.15 19. compared And when Wine was spent at a Marriage-feast Christ turned Water into Wine as you may see John 2. beginning When all is spent God can relieve thee some way or other Though we see no way to get out of our straights yet God can break a bar of brass or bow of steel and give an happy issue as he caused Peters Chains to fall from his hands and the Iron-gate to open of its own accord Acts 12.7 10. Therefore be not discouraged under your greatest wants but rely upon God who can do more abundantly for us above what we can either ask or think Ephes 3.20 Christ in the dayes of his flesh had compassion on the multitude which had nothing to eat and would not send them away fasting lest they should faint by the way and therefore wrought a Miracle in their behalf Mark 8.1 2 3. c. Surely now he is ascended into the Heavens he is as compassionate as ever Heb. 4.15 16. and if you seek unto him you shall find mercy and grace to help in time of need You say What course to take for maintenance you know not Answ Our Saviour would not have you too solicitously careful for the things of this life as you may see Mat. 6.25 to the end of that chapter So St. Paul adviseth to be careful for nothing Phil. 4.6 he there forbids a distracting distrustful care Yet the same Apostle to Timothy saith 1 Tim. 5.8 If any man provide not for his own and specially for those of his own house he hath denyed the Faith and is worse then an Infidel q. d. such an one hath neither Religion nor Humanity in him I shall therefore with what brevity and plainness I can shew you what to do that you may have maintenance for your selves and such as belong to you Take these following Directions and put them into speedy practise 1. Direct Be much in prayer Pray to God that he would direct thee what course to take Prov. 3.6 In all thy wayes acknowledge him and he shall direct thy paths Pray to God for his blessing upon thine endeavours It is God that giveth thee power to get wealth Deut. 8.18 so Psal 127.1 2. Except the Lord build the house they labour in vain that build it It is vain for you to rise up early to sit up late to eate the bread of sorrows You may toil and moil and fare hardly but except God bless your endeavours you shall not thrive in your estates Benè orâsse est benè laborâsse They that pray well are most likely to work well and to have greatest success in their business they go about A chet is no let saith the proverb Movers lose not any time which they spend in whetting or grinding of their sythes Our prayer in the morning saith * Mr. Fuller's Com. on Ruth 2.7 a worthy Divine sets an edg on our dull souls and makes our minds to undertake our labours with the greater alacrity and I may add with better success We read how Ruth going to glean in Boaz's field tarried a little in the house Ruth 2.7 Probably saith the former-quoted Divine to say her Mattins to do her Devotions commend her self with fervent prayer unto the Lord to bless her and her endeavours the day following as indeed God did So Abraham's Servant prayed for good speed in a weighty undertaking and how successively things fell out you read Gen. 24.12 c. Our Saviour hath taught us to pray dayly for our daily Bread i. e. outward maintenance Mat. 6.11 Moses in the behalf of himself and God's people prayed for a blessing upon their labours Psal 90.17 Establish thou the work of our hands upon us it is in the old translation Prosper thou the work of our hands upon us yea prosper thou our handy-work They that pray most are likely to prosper best See Ps 34.6 This poor man cryed and the Lord heard him and saved him out of all his troubles So v. 10. The young Lyons do lack and suffer hunger but they that seek the Lord shall not want any good thing So vers 17. The righteous cry and the Lord heareth and delivereth them out of all their troubles So Psal 107.4 5 6 9 compared Thus the Lord is good unto them that wait for him to the soul that seeketh him Lam. 3.25 2. Direct Labour diligently in some honest calling God would have men to get their livings this way Gen. 3.19 Prov. 6.6 7 8. Eph. 4.28 1 Thes 4.11 2 Thes 3.10 11. These places shew God expects we should labour in some honest calling and those that do so may expect to thrive in their estate Prov. 10.4 The hand of the diligent maketh rich Prov. 13.11 Wealth gotten by vanity i. e. by vain courses as by gaming cheating lying wantonness c. shall be diminished but he that gathereth by labour shall encrease So Prov. 22.29 Seest thou a man diligent in his business he shall stand before Kings he shall not stand before mean men This shews that such many times come to great preferment 3. Direct Trust and rely upon the Lord. God wonderfully provides for such as these places shew Psal 33.18 19. Psal 34.22
Psal 36.7 8. and 37.3 So Prov. 28.25 So Jer. 17.7 8. Ruth did rely upon the Lord Ruth 2.12 and God did wonderfully provide for her as you may read in that Book which bears her name because she is the chief subject thereof Learned and godly Musculus was very poor and when his Wife and Children beg'd bread of him to divert his cares he fell to making of Verses Est Deus in coelis qui providus omnia curat Mr. Fuller's Serm. on Mat. 4 4. Credentes nunquam destituisse potest A God in heaven for all things care doth take And such as trust in him he 'l ner'e forsake Therefore as the Psalmist saith Psal 55.22 Cast thy burthen upon the Lord and he shall sustain thee And as the Apostle saith Cast all your care upon him for he careth for you 1 Pet 5.7 The ready way to want maintenance is to distrust Providence as you may see Jer. 17. and 6. Rely then on the never-failing Providence of your heavenly Father 4. Direct Give something to the poor This may seem a riddle to some how giving away should be a means to encrease our estate Yet so it is Prov. 11.25 The liberal soul shall be made fat and he that watereth shall be watered also himself Alms to the poor as one faith is like powring a pail of water into a dry pump that fetcheth up a great deal more See for farther proof Prov. 19.17 and 22.9 and 28.27 So Luke 6.38 Give saith our blessed Saviour and it shall be given you good measure prâ—ssed down and shaken together and running over shall men give into your bosom I have * See Mr Clark in his Serm on Heb. 10.24 read how there was a certain charitabe Bishop of Millain who journying with his servant was met by some poor people that begg'd an alms of him The Bishop commanded his man to give them all that little money which he had which was three Crowns But his servant thinking to be a better husband for his Master gave them but two Crowns reserving the third for their expences at night Soon after certain Noblemen meeting the Bishop and knowing him to be a liberal man commanded two hundred Crowns to be given to the Bishops servant for his Masters use The man having received the money ran with joy and told his Master of it Ah! said the Bishop What wrong hast thou done both to me and thy self Si enim trees dedisses trecentas accepisses If thou hadst given those three Crowns as I appointed thee thou shouldst have received three hundred as Melancton relates it Never any were poorer for discreetly relieving objects of charity St. Basil saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wells that have their water drawn spring ever more freely And Salvian Salvian ad Eccl. Cath. lib 3. p. 413. tells us Pecunia quae pauperibus dispensatur augetur cum usuris absque dubio Deo redditur quicquid egentibus erogatur Money given to the poor is put out to use as it were into the hands of God and it shall bring in a great encrease Giving to the poor is called a dispersing Psal 112.9 2 Cor. 9.9 It is a Metaphor taken from an husbandman that scattering his seed in the ground hath a plentiful encrease Obj. But it may be thou sayest thou art so poor that thou hast little to give Answ That little thou givest is much in Gods account if chearfully given Mark 12.41 c. The poor widows two mites were accepted And we read how the Apostle by the example of the Macedonians would stir up the Corinthians to a liberal contribution for the poor Saints at Jerusalem 2 Cor. 8.1 2 c. The Macedonians in the depth of poverty abounded in liberality Yea beyond their power they were willing of themselves However if you be not able to hold out your hand to them yet draw out your soul to the hungry as the expression is Isa 58.11 If with Peter you have neither silver nor gold to give Act. 3.6 give such as you have Have pitty on them Prov. 19.17 pray for them give them good counsel stir up others to relieve them If there be first a willing mind it is accepted 2 Cor. 8.12 by doing thus you may give them that which at least is as good as silver for Prov. 10.20 The tongue of the just is as choice silver Thus the Apostles though very poor yet made many rich 2 Cor. 6.10 I end this with that of the wise man Prov. 11.24 There is that scattereth and yet encreaseth and there is that with-holdeth more than is meet and it tendeth to poverty 5. Direct Take heed of impoverishing sins Sin lived in brings a curse upon us and all that belongs unto us as you may see Deut. 28.15 16 c. It is said of those Psal 106.43 They were brought low for their iniquity Any sin wittingly and constantly lived in may cause God to blow upon our labours and blast all But there are some sins have poverty more especially entail'd upon them and what these sins are you shall hear out of Gods Word I pray you observe them to avoid them Impoverishing sins Impoverishing sins are such as these 1. Unthankfulness for what we have See Hos 2.8 9. She did not know i. e. thankfully acknowledge that I gave her corn and wine and oyl and multiplyed her silver and gold which they prepared for Baal therefore will I return and take away their corn in the time thereof and my wine in the season thereof and will recover my wool and my flax given to cover her nakedness 2. Rashness Prov. 21.5 The thoughts of the diligent tend only to plenteousness but of every one that is hasty onely to want q. d. The diligent man that doth his business discreetly shall prosper but he that doth it rashly and unadvisedly shall come to want We have two Proverbs agreeable to this of Solomons Haste makes waste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pauper And The more haste the worse speed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ash in Hebrew signifies poor I think rash men seldome die rich men 3. Making too much hast to be rich Prov. 28.22 He that hasteth to be rich hath an evil eye that is a covetous eye and considereth not that poverty shall come upon him Covetousness brings little home at last as we say Proverbially All covet all lose 4. Refusing reproof and instruction Prov. 13.18 Poverty and shame shall be to him that refuseth instruction but he that regardeth reproof shall be honoured 5. Oppressing the poor and giving of bribes Prov. 22.16 He that oppresseth the poor to encrease his riches and he that giveth to the rich shall surely come to want Most Interpreters that I have met with understand the words as spoken of one man and then the sense is this He that oppresseth the poor and bribes the rich that he may do it more securely a thing oft practised by men of no conscience such a person shall
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
mind him of his mortality and keep him temperate in the use of Gods good Creatures Oh consider thou wretched Epicure that thy pamper'd body will shortly be a most noysome Corps Job 24.20 The Worm shall feed sweetly on it Consider the pleasures of sin are but for a season Heb. 11.25 Thou mayest hear that voice this present hour in the midst of Drinking Dancing Feasting Gaming Whoring c. which Pope Innocentius the 4th heard in his Court and was found dead the next day Veni miser ad judicium Come thou wretch to judgment Use 10 10. Let death of Friends give a check to pride and ambition * Dr. Stuarts Cathol Divin pag. 150. Some say The hand of a dead man stroaking the part cures the Tympany Methinks the spectacles of mortality presented so frequently before us should asswage the swelling of pride that is within us Who would be proud of popular applause which is indeed but a fancy for so Agrippa's pomp is called Acts 25.23 Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did he consider his own mortality Herod would not have erected the plumes of pride as he did when the people flattered him had he looked on himself as a mortal man and that he should be so soon eaten up of Worms the vilest of Creatures Acts 12.21 22 23. Who would be proud of beauty considering if Deaths Hand do but touch the best complection'd Persons like the * Contacto◠cinerescunt Apples of Sodom they drop speedily into dust and ashes Who would be proud of Gifts and Parts seeing the Wise Man dies as well as the Fool Psal 49.10 Who would be proud of stately and pleasant Houses considering shortly he must be housed in dark and dankish rooms under ground Job 17.13 Who would be proud of his Pedigree considering he must say ere long to corruption Thou art my Father and to the worm Thou art my Mother and my Sister Job 17.14 Who would be proud of Apparel which must shortly be laid aside Or who would be proud of Riches which must be left at death and we know not to whom Psal 39.6 Who would be ambitious of great swelling titles as your Worship your Honour your Grace your Excellency your Greatness your Highness c. considering that the Greatest die and their Titles with them and their Glory will not descend after them Psal 49.17 Ambition like a blazing Comet portends no good and in a while vanisheth and comes to nothing How unbefitting a thing is it for man to be daily aspiring who is daily expiring to soar so high who must lie so low even under the feet of those whom he desires to tread upon Ahasuerus that could reckon 127 Provinces under his command Esth 1.1 had but about seven foot Sepulchre at most being dead And Alexander that sweated within the compass of the world as too narrow for him Aestuat infoelix angusto limite mundi Juvenal Sat. 10. Yet being dead had but a little patch of ground to contain his Body and that was with much difficulty obtained There is indeed some odds betwixt men whilst living in respect of birth education wealth wit alliance honour beauty c. yet to pull down the top-sail of pride man should consider that the same God made us all Job 31.15 Mal. 2.10 and of the same matter and we all at last return alike to the same earth Gen. 3.19 Eccl. 12.7 There is no odds amongst dead men Respice sepulchra vide quis servus quis dominus quis dives quis pauper discerne si potes vinctum a Rege fortem a debili pulchrum a deformi * Aug. lib. de nat et grat Aust Take a view of the Graves of men and you shall find all there have a like hollow eyes flat noses ghastly looks noysom scents c. there Dives cannot be distinguished from Lazarus nor beautiful Rachel from blear-ey'd Leah At a game of Chess as a learned * Doctor observes we see Kings and Queens and Bishops †Dr. Stuart's Catholic Divinity pag. 151 152. and Knights upon the board and they have their several walks and contest one with another in points of state and honour but when the game is done all together with the pawns are shuffled in one bag In like manner in this life men appear in different garbes and take diverse courses some are Kings some are Officers some Bishops some Knights some of other ranks and orders But when this life like a game is done which is sometimes sooner sometimes later all are shuffled together with the many or vulgar sort of people and lie in darkness and obscurity All their pomp is brought down to the grave and the worms shall cover them Isa 14.11 To shut up this point A proud man is a vain supercilious bubble that swells for a while and danceth about with a splendid gaiety upon the surface of the waters but presently disappears and is seen no more Who would then boast himself with Theudas to be some body Act. 5.36 or with Simon-Magus look upon himself as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.9 some grand Magnifico whereas in his best state he is but altogether vanity Psal 39.5 Use 11 11. Let death of Friends be a Cordial to keep you from fainting under any affliction You see Friends die daily assure your self ere long your turn will come and by death you shall be delivered from all your sorrows A Christian may say with Jacob Gen. 47.9 Few and evil have the dayes of the years of my life been This is Jacobs Arithmetick he casting the account of his days tells you they were by substraction and diminution Few by addition and multiplication full of evil Indeed Psal 34.19 Many are the afflictions of the Righteous The Latin word Quies which signifies rest wanteth the plural number for there is little rest in this world A good man meets with contempt from the world temptations from the Devil assaults from the flesh sometimes with rebukes from God checks from Conscience with spiritual desertions with poverty sickness reproach c. like a Ship sayling on the Sea of this world no sooner is he freed from one waye but he is immediatly lifted up by another but when he dyes he is safely landed on the shoar in the haven of Heaven above a state of misery and mortality too Old Chaucer's Epitaph is a good one * Manch Al. Mond p. 61. Mors aerumnarum requies Death puts an end to all sorrow We may write upon the Grave-stone of a Spiritual Pilgrim Hic mortuus requiescit semel Qui vivus requievit nunquam Death is a Sleep and the Coffin a Couch In quo illé mollius dormit quisquis durius in hâc vità se gèsserit Ambros The Sepulcher is a place of rest for the Antients called it Requietorium or Dormitorium And the Prophet Isaiah calleth it a Bed Isa 57.2 They shall rest in their Beds Men being hard-work't all day sleep sweetly at night So
more for their God who now doth so much for them that they did not glorifie him more on Earth who glorifies them so much in Heaven Use 13 13. Let death of Friends put us on to get what good we can by living Friends we see they die soon We hold our Friends but durante beneplacito Dei how soon he may call for them we know not And therefore as one saith let us do with them as with some Books which we borrow let us reade them presently and take out thence profitable lessons as soon as we can for we know not how soon the owner may take them from us Books of our own lye by us and we may reade them at leisure Thus if Friends were so our own that we might have them by us at our own command we might be the more careless but in regard they are but lent us and may speedily be call'd for again It is good to improve their company whilest we have them and gather from them what may make for our profit both temporal and spiritual especially let us improve their society to our eternal advantage The old World was to blame in not being better'd by the good example of Enoch Methuselah Noah and some other few good persons that were amongst them And the wicked Sodomites to blame for not improving the society of Godly Lot to their spiritual advantage Gen. 19.7 8 9. 2 Pet. 2.5 6 7. Let the patience of good men check thy impatience their zeal thy luke-warmness their charity thy cruelty their temperance thy luxury their strictness thy loosness Yet a little while saith Christ is the Light with you walk while ye have the Light Joh. 12.35 The Light of God's Word is principally to be followed Psal 119.105 Gal. 6.16 yet the light of good Example is not to be neglected Mat. 5.16 Heb. 12.1 Walk and work by the Light of both and that with all possible speed that may be To shut up this Death silenceth the best Preachers breaks up the best Company and therefore deal with gracious Companions and faithful Guides as Elisha did by Elijah who would not leave him till he had gotten his Spirit doubled upon him 2 Kings 2. from ver 1 to 16. Or as Jacob dealt with the Angel who would not let him go until he blessed him Gen. 32.26 27 28. So let us be careful so to improve their company that before they leave us we may get a blessing from them Use 14 14. Let death of Friends mind us of our own death Eccles 7.2 It is better to go to the House of Mourning than to the House of Feasting for that is the end of all men and the living will lay it to heart The house of Feasting is apt to put out of our minds the thoughts of goodness Deut. 8.12 Job 1.5 but the house of Mourning may seriously affect the heart with good thoughts as of the greatness of God's Power who taketh away our breath Psal 104.29 and with thoughts of our own frailty and mortality for as it is said of Abel he being dead yet speaketh Heb. 11.4 So the dead corps in the house of Mourning seems to speak our inevitable mortality We may call the death of a Friend or Neighbour saith a worthy * Mr. Harrison in his Serm. on Isa 57.1 p. 42. Divine as some do the Sacrament Visibile Verbum a visible Word a Sermon teaching us our Mortality for what we are they were and what they are we may be and we know not how soon Quod tueris tu eris dost thou behold a dead corps carried forth thou shalt shortly be such an one thy self Alas Alas what is this life that we make such account of that we so much talk of It is rapidissimus cursus a tumulo ad tumulum a very swift motion from the womb of our Mother to the womb of the Earth Natures dim eye saw the shortness of it Will you hear what it is One compares it to an Herb green now See Mr. Ambroses Serm. on Gen. 47.9 and presently withering Ut Herba Solstitialis Plaut Another calls Life the Image of Death Mortis Imago Cato Another calls Man a Dream of a Shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindar Another a shadow of Smoak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl Another compares it to Leaves on Trees soon falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tale genus hominum quale foliorum Homer Iliad 3. Another saith Our whole life is but a point of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch which Seneca well interprets saying Punctum est quod vivimus adhuc puncto minus The time we live is but a point yea less than a point It is but an instant for what is past we enjoy not and what is to come is uncertain so that the present instant is the time we live and that gone as soon as spoken You have heard some of the Heathens speak of the Life of Man I pray you hearken to what the holy Ghost speaks of it in Scripture Job compares it to a Weavers Shuttle Job 7.6 which being thrown by the hand of the Weaver speedily passeth from one end of the Web to the other and v. 7. compares it to the Wind that passes speedily away what more swift or uncertain than the Wind he compares it to a Shadow that passeth away Job 8.9 so doth David Psal 102.11 so doth Solomon Eccles 6.12 Job likewise compares his Life to a Post that runs or rides swiftly on the Earth to a Ship that moves swiftly on the Waters and to an Eagle hastning after her prey that moves swiftly in the Air Job 9.25 26. David compares the Life of Man to Grass * Muscul in Gen. 1. p. 13. Manè quidem floridum vesperi vero aridum and to the Flower of the Field which soon withereth and fadeth away Ps 103.15 16. So doth Moses Psal 90.5 6. So doth the Prophet Isaiah Isa 40.6 7. David likewise compares it to Smoak which is quickly dispersed Psal 102.3 He likewise compares it to an †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palmus est mensura 4 digitorum junctorum by th Hand-breadth Psal 39.5 which is one of the shortest of measures the breadth onely of four fingers put close together Our Saviour would have us look upon our Life but as a Day Mat. 6.11 and Moses reckons by Dayes Psal 90.12 so did Jacob before him Gen. 47.9 And indeed vita nostra non est diuturna Propera vivere et singulos dies singulas vitas puta nihil interest inter diem seculum Sen. sed diurna every day is a little Map of our Life for as the poor Hireling when the day is spent goes home with his wages with him so when the day of man's life is spent with his wages about him he returns to his long-home the Grave St. Paul calls our Bodies Earthen vessels 2 Cor. 4.7 and 2 Cor. 5.1 The earthly house of this tabernacle Here the Apostle who was a
Prov. 16.28 Pride goeth before destruction and a haughty spirit before a fall Aspiring Absalom soon expired so did ambitious Adonijah Proud Haman had a sudden downfal like the Toad in the Fable he swell'd till he burst Herod when he took that glory to himself which was due to God he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eaten up of Worms Acts 12.23 8. Take heed of blood-shed and murder See Psalm 55.23 Bloody and deceitful men i. e. say some deceitful murderers that lie in wait privily for blood see Prov. 1.10 to 20. that can speak fair and seek your ruine these shall not live out half their dayes they shall be suddenly cut off and come to some fearful end But whether blood-suckers do it by secret conspiracy or by open violence God hath threatned them with death So Psal 140.11 Evil shall hunt the violent man to overthrow him So Gen. 9.6 Whoso sheddeth mans blood by man shall his blood be shed The Sword of Justice is especially committed to the hand of Magistrates to cut off such offenders Rom. 13.4 To this Head I may refer your Duellists who for trifles challenge the field If you be assaulted you may justly defend your self but to agree upon a bargain of blood-shed to use Bishop Hall's Bp. Hall in Decad. 2. case 2. expression is wicked and damnable And though both should come fairly off yet the very intention to kill is murder saith that worthy Bishop To end this Prov. 28.17 A man that doth violence to the blood of any man shall flee to the Pit let no man stay him or endeavour his rescue 9. Take heed of decit and fraud See that forementioned place Prov. 55.23 I think we may safely make them two distinct Offenders and deceitful men as well as the blood-thirsty shall not long prosper The same Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies life signifies likewise livelyhood 1 John 3.17 and it is a grievous sin to cheat another out of his livelyhood as well as to take away anothers life 1 Thess 4.6 That no man go beyond and defraud his Brother in any matter because the Lord is the avenger of all such as we also have forewarned you and testified But the worst piece of theft or fraud is that Pia fraus to take away or alienate that which is given to pious uses as to the relief of Ministers or poor People Mal. 3.8 9. Prov. 20.25 It is a snare i. e. destruction to the man who devoureth that which is holy i. e. Takes that to his own use which was appointed to God's Achans sin in stealing the Babylonish Garment and the two hundred Shekels of Silver and the Wedg of Gold Josh 7.21 was sacriledge as well as theft for God had reserved the spoyls of Jericho for his own Treasury Josh 6.18 19. and you see it cost him his life Josh 7.25 You read Acts 5. beginning Ananias there sells a Possession which he had devouted to the Churches use and kept back a part of the price and in this as Chrysostome Chrysost in Acts. Hom. 12. saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken stealing his own Goods and for this struck dead Now if he that takes away from the Church but a little of that which was once his own be so severely punished how severely will divine Justice pursue those who by fraud and violence take away the possessions wherewith other men have endowed the Church So Sapphira his Wife agreeing with him in this ungodly act was struck dead immediately after her Husband as you read vers 10. These two by their lying and fraudulent dealing are said to tempt the Spirit of the Lord vers 9. You fraudulent Trades-men that say your Commodities cost you so much and you cannot afford them under such a rate and you have your Wives at your elbows ready to back you in what you say what do you by thus lying and sinning against your Consciences but even presumptuously tempt the Spirit of the Lord to try whether he will be just or no Remember Ananias and Sapphira having lyed to God and dealt fraudulently sunk down being stark dead Deal fairly then above-board as we say lest God strike you dead beside the Counter 10. Take heed of covetousness or worldly-mindedness Great and earnest care for the things of this life is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies heart-dividing and heart-distracting care Matth. 6.25 Phil. 4.6 excessive care for the things of this life spends a mans spirits Cura facit canos quamvis homo non habet annos See 1 Tim. 6.9 10. The wise Man tells us He that hateth covetousness shall prolong his dayes Prov. 28.16 but covetousness may provoke God to shorten them Gehezi by his covetousness provoked God to plague him with the Leprosie 2 King 5.27 Take heed then as Christ saith lest at any time your hearts be overcharged as with surfetting and drunkenness so with the cares of this life Luk. 21.34 Deluculò surgere saluberrimum est 11. Take heed of Idleness Labour in an honest Calling provided it be moderate Ad ruborem non ad sudorem is most healthful Prov. 10.16 The labour of the Righteous tends to life Moderate exercise preserves health but a sedentary idle life subjects a man to diseases Prov. 21.25 The desire of the sloathful kills him for his hands refuse to labour Otium est vivi hominis sepultura Sen. That which the slothful man desires which is his ease and rest layes his soul open to temptations and his body to diseases as standing Waters most putrifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Of idleness comes no goodness therefore take heed of it 12. Take heed of unworthy receiving the Sacrament See 1 Cor. 11.29 For this cause viz. for want of due preparation when they came to the Sacrament of the Lord's Supper God sent a fearful sickness amongst them whereof some were then weak others sick and many fallen asleep that is taken away by temporal death This Sacrament which to the worthy communicant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wholesome potion of immortality to the wicked impenitent wretch through an ill disposition in him turns to the bane and ruine except speedy repentance step in both of soul and body I gave you notice this morning that your Minister purposeth the next Lord's Day through God's assistance to administer the Sacrament of the Lord's Supper be exhorted to fit and prepare your selves See Exhortation at the Celebration of the Communion else by receiaing the same unworthily you become guilty of the Body and Blood of Christ your Saviour You eat and drink your own damnation not considering the Lords Body You kindle Gods wrath against you you provoke him to plague you with divers Diseases and sundry kinds of death 13. Take heed of rejoycing at the calamity of others Prov. 17.5 He that mocketh the poor reproacheth his Maker and he that is glad at calamities shall not go unpunished So Prov. 24.17 18.
Christ they are yea and Amen 2 Cor. 1.20 that is They are certain things and shall be effected in his due time if God see that the accomplishment of them make for his Glory and his Peoples good Psalm 84.11 For he is faithful that hath promised Heb. 10.23 3. And lastly Because he would have his People delivered to praise him See Psal 50.15 Call upon me saith God in the day of trouble and I will deliver thee and thou shalt glorifie me God delivers them that they might glorifie him with their lips and with their lives Of which you shall hear more hereafter The second part is this God suffers his People to be very sick before he hath mercy on them or sends in deliverance And this I conceive he doth likewise for three Reasons 1. Because God is delighted with his Peoples Prayers he loves to hear often from them And they pray most frequently and fervently when they are in greatest danger and outward means seem to fail So the Church Psal 108.12 Give us help from trouble for vain is the help of man So the Disciples came to Christ in a great tempest and awoke him saying Lord save us we perish Matth. 8.24 25. So we read Acts 12.5 how Prayer was made without ceasing of the Church unto God for Peter when in most deadly danger Christ saith to the Spouse Cant. 2.14 Let me hear thy Voice for sweet is thy Voice Their Voice is sweet at all times but as Musick it is most pleasant proceeding from persons upon the Waters of affliction God loves as one saith to see his People in a praying posture and to hear them in a weeping tune Jer. 31.9 As therefore we deal with Musicians deferring their pay that they may play the more So God deals with his People sic parvis componere magna deferring their deliverance that they may pray the more earnestly unto him 2. Because by this means deliverance will be more prized when it comes We usually say Lightly come lighty go That which is soon got is soon forgot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 difficilia quae pulchra Things got with difficulty are most prized How welcome was Isaac to Abraham and Sarah Jacob and Esau to Isaac and Rebekah Joseph to Jacob and Rachel Samuel to Hannah How were these Children prized by their Parents whom God gave to them after abundance of prayer and waiting How welcome was the Dove to Noah when she returned with an Olive Leaf in her mouth in token that the Waters were abated which thing he desired to see Gen. 8.8 11. So David said of the Sword of Goliah 1 Sam. 21.9 There is none like that because it was got with difficulty and might serve to mind him of God's gracious assistance and to encourage his Faith in the like future dangers So Psal 126. we find the Church joyfully celebrating their incredible return out of captivity This deliverance out of sickness is most prized when it is a fruit of Prayer and unexpectedly comes in when all hopes of recovery seem to fail 3. And lastly Because by this means God gets most glory Zelatur Deus propter gloriam God will not part with his Glory This he will not give to another He therefore helps not many times till persons be deadly sick that so they might see Digitum Dei the Finger of God in their deliverance and give him the sole praise of all As Christ said of Lazarus's sickness It was for the glory of God that the Son of God might be glorified thereby John 11.4 As Aquinas Aquin. in Phil. 2.27 said here of Epaphroditus's sickness Erat supra judicium medicorum non autem supra providentiam divinam sed ad honorem Dei Gods glory appeareth in recovering him whom Physicians and Friends have given over for a dead man God at such a time of extremity hath an opportunity of shewing forth those three great Attributes which are as Pearls of his Crown Wisdom Power and Goodness It is called the Veil of Christs flesh Heb. 10.20 For as the Veil of the Temple did hide the Holy of Holies so Christ's humane Nature did hide and obscure the Glory of the Divine so that but little in comparison appeared Truly my Beloved in a deliverance where there is much of flesh or humane assistance there is but little Divine Glory taken notice of but when humane helps fail then God's Glory is most seen in a deliverance To shut up this as the Limner layes the Foundation of every curious Picture in dark Ground-work to set it off So God layes the Ground-work of a merciful deliverance in sad distresses that his glory may the more appear Having thus taken the parts asunder I should put them together again according to my promise and make some application of the whole which I intend to do but give me leave first to answer a Scruple or Question which may hence arise and here most fitly receive an answer Quest Why did not the Apostle cure Epaphroditus seeing he had the gift of Miracles as well as others Mat. 10.8 Do we not read how he cured a Cripple from his Mothers Womb Acts 14.8 How he cast out a spirit of Divination Acts 16.16 How he restored to life Eutychus who falling asleep as Paul was long preaching fell down dead from the third Loft which Example should awaken all Church-sleepers So we read he cured the Father of Publius who lay sick of a Feaver and Bloody-flux and many that were in the Island came and were healed by him Acts 28.8 9. Why did he not then cure Epaphroditus whom he so dearly affected and whose recovery he so much desired Answ The Apostles could not heal the sick or work Miracles as Piscator Piscat in Phil. 2.27 saith Propriâ virtute ac pro suo arbitrio by their own power and at their own pleasure but only when there was a necessity for Conversion or Conviction of Unbelievers then onely the Holy-Ghost enabled them to do it see Acts 3.12 so Acts 9.41 42. Act. 4.4 Peter's restoring Dorcas to life as well as healing the Cripple converted many to the Faith Paul though sometimes he wrought Miracles yet he was not the Author but Instrument in the Miracles he wrought acting onely when how where and on whom the Spirit of God pleased Paul could not cure Epaphroditus no nor Trophimus 2 Tim. 4.20 nor Timothy neither but onely Consilio medicinae saith Aquinas Aquinas in 1 Tim. 5.23 per quod datur intelligi quod non ad omnes utebatur miraculis sed quando expediebat propter fidem The reason then why the Apostle did not miraculously cure his beloved Epaphroditus was because he could not the Holy-Ghost not exciting him thereto Use and Application 1. By way of comfort Vse 1 This Text affords abundance of comfort to several persons in several cases 1. This Consideration affords comfort to God's Servants under sickness and deadly dangers See that former-quoted
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