hâ—â— Will might be done now 't is done bless God 4. There is the Love of God from whence â— ariseth for all Saints afflictions are from â—â—ve and there is the good God intendeth in it â—â—d promiseth to work by it which you are â—â—und to bless God for 5. Nay Fifthly You are bound to bless God 〈◊〉 the grief and bitterness of the Potion in the â—up also as it is a necessary and effectual furâ—erance of that Spiritual good which God in is fatherly Correction aims at So we thank â—e Physician and pay him too not because his by sick is bitter but because Health is sweet 6. You have cause also to bless God for giving our Daughter so long a Visitation to prepare â—â—r Death He might have taken her away sudâ—nly as he did Job's children when feasting likewise that she was of so sweet a temper and â—ame and of so composed a spirit in her affliction that the Lord gave her patience and comâ—â—rt that she was kept from dishonoring God in 〈◊〉 Death-Bed Distemper and that you have so â—â—od hope and great satisfaction of her eternal â—â—ppy state Oh therefore bless God give him â—â—anks you are bound so to do in every thing Thes 5.18 I shall adde some Directions â—â—d Cautions and I have done First Take heed of immoderate Mourning â—â—nd Sorrow let it not go beyond its bounds â—â—d limits It 's true we may mourn for the Dead it s not unlawful so to do Religion dâ—â— not abolish Affections but only moderates theâ—â— Grace doth not destroy Nature but only rectifies it it doth not abolish but rectifie reason deprives not of sense but teaches right use 〈◊〉 Senses proportionally kills not Affections but only orders them And the mortifying of All fections pressed in Scripture Galat. 5.24 muâ—â— be so understood that the carnality of theâ—â— only is stricken at not the Affections themselves The Corruption that hath by the Fall grow upon the Affections stands chiefly in two thing Their misapplying to unmeet objects and theâ—â— exceeding or their coming short of their duâ— measure and this is that that God's Spirit doth in senctisying them directs them 1. To theâ—â— right Objects 2. Keeps them to their jâ—â— proportion and meantime Mourn we may therefore for the deceased Abraham did so for his wife Jacob and Joseph did so for their Relations and are commended for it Iâ—'s one 〈◊〉 the dues of the Dead to be lamented at the Funerals the want of it is threatried as Curse and its a practice warranted by inâ—â—â—â— of 〈◊〉 ture by Christ himself by the Saints and by the best in all Ages And to be touched with 〈◊〉 feeling of Sorrow and Griâ—â— at the beholding 〈◊〉 Death it rather barbarous Senselesness that Fortitude of mind It 's true also that we may yea must seriously consider of such Affliâ—â—â— Providences Eccles 7.14 The contrary â—hereunto is condemned Isai 5.12 and 42. â—5 Jerem. 5.3 In special we are to take and â—y to heart Gods hand in dying persons Ecâ—â—es 7.2 3. And to be moved with sorrow 〈◊〉 houses of Mourning where the heart by being made sadder is made better more specially be death of righteous persons is to lye close upon our spirits God laies it to the charge of men â—â—at they do not consider this nor lay it to â—eart Isai 57.1 But when you sorrow and â—ourn for the dead you must see and be are that there be a good ground or rise a â—od end that it be done in right order and â—easure The ground that you may bewail the â—â—mmon curse of Mankind the defacing of the â—â—age of God through Death by Sin for mournâ—â—g for the Dead sprang from this Original â—hat they which are alive might exercise themâ—â—ves in meditating on the curse of Mankind The end that you may be made more serious and put upon Meditation and Preparation for â—â—eath And for the Order that Sin the cause 〈◊〉 it be sorrowed for first and most And for be measure that it exceed not bounds that it â—e not immoderate O take heed that you do not sorrow immoderatly think not the moniâ—â—n unnecessary for Affections are violent specially having shew of lawfulness to set them prward More frequent are the slips of Saints in things for their matter lawful than in those that are simply unlawful Conscience even of good men sets it self loose having plea of lawfulness for the action and therefore more carefâ—â— and cautious you should be lest in your sorrow you should exceed and be immoderate Noâ— Sorrow in this case is immoderate First When it 's too great as Mr. Calvâ— saies Joseph's was in Gen. 50.10 which ought not saies he to be to us instead of a Rule and that great noise and cry cannot be excused which the Inhabitants of the place hearing woâ—dered at For though the purpose of Joseph wâ—â— good in Mourning yet the excess was evil I true when the persons that dye are publick pâ—â—sons in Church or State and of very great uâ— as the Chariots and Horsmen thereof there mâ—â— be a greater Mourning for them Thus thâ— made a great Mourning for Josiah and for Sâ—phen Act. 8.2 Secondly When it 's too long for continuance a Seventy-daies Mourning is Egyptian like â—â—seph who had more cause but withal mâ—â— Grace mourned but seven days not that 〈◊〉 was less kind but more Christian-like prudeâ— Abraham mourns for Sarah even to weeping but lest he should forget his measures saith oâ—â— desires to buâ—y her out of his sight he mourâ—â— for her but exceeded not which is signified the Jews by that one Letter less than ording 〈◊〉 the Hebrew word Libcothah used for weeping Gen. 23.2 Buxtorf also gives this reason â—â—ia luctus ejus fuit moderatus because his sorrow was moderate and therefore in the next â—â—â—it's said that he stood up from before his dead there in likelihood he had sat a while on the â—â—th as was the manner of Mourners to do 〈◊〉 2.13 to take order for her Burial as haâ—ing good hopes of a glorious Resurrection â—â—hen it 's too long for continuance I say its immoderate when our Souls as Rachel's did reâ—â—e comfort Thirdly Then is your Sorrow immoderate â—â—en it doth unfit us for any Duty we owe â—â—her to God or man or our selves and thereâ—â—re take heed of immoderate sorrow and that 〈◊〉 may be kept from it consider 1. That â—â—sons sorrowing out of measure are carried â—ainst God with a blind outrage saith Mr. Calâ—â— for alwaies the excess of sorrow carries us adlong to obstinacy 2. Immoderate Sorrow saith another for losses past hopes of revery is more fullen than useful our Stomach â—ay be bewrayed by it not our Wisdome â—â— Immoderate Sorrow is the ready way to â—ocure an heavie stroke as it sared with Israel â—r their murmuring after the death of Corah c. â—ere died for that repining Fourteen Thousand and Seven Hundred Numb 16.41 45 49. â—â— It 's the way to destroy your self and to prove a
Love and League with Christ and for ever to be united to Christ and for ever be one with Christ And I thought the reading of these and other Motives did more and more engage my heart to Christ And then I considered That though I had made Conscience before of committing the least Sin that I knew to be a Sin yet I had not given up my self to the Lord in that serious manner that I ought to have done for I was too vain as I now see both in my Thoughts Words and Actions and went on securely and did not at all question my Estate and Condition nor did I see any thing of the evil of mine own heart till the Lord was pleased to discover it to me And when I did endeavour to set my self to any Duty or to have my Meditations upon any thing that was good then I found the starting up of Sin in my Heart and a woful Aversness and Backwardness in my heart to any thing that was good And though I was sensible of something that was my Duty to do which as I thought I would have willingly done yet when I came to it it seemed burdensome to me Afterwards I read Mr. Shepheards Sincere Convert by which the Lord was pleased to let me see from whence all that backwardness in my heart did spring the cause of which was that Original Sin that I brought into the world with me And then it was the grief of my heart that I could not be humbled for that Sin as I ought to be And it did the more grieve me in that I had known it before by Questions that my Father had asked me about it and yet it did but swim in my brain I did not think that it was mine own Case in particular nor did I apply it to mine own Heart wherefore I did mourn because I could not mourn enough for and under such an oppressing evil as this was to me Whereupon the Lord gave me in these supporting Scriptures Isai 53.7 Let the wicked forsake his way 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 Mat. 11.28 Come unto me all ye that are weary and heavy laden and I will give you Rest Then I thought these were very sweet Scriptures but I had something to object against my self that they did not belong unto me because I felt not the weight and burden of Sin in that degree and measure as I ought Though I was sensible of Sin lying upon me yet I thought Sin as Sin was not so real a burthen to me as it ought to have been And therefore I concluded that I had no Right to such Promises but put them often away from me till it pleased the Lord to set home that other Scripture upon my heart Mat. 12.20 A bruised reed shall he not break and smoaking slax shall he not quench till he send forth judgment unto Victory And providentially reciting Mr. Love's Different Degrees of Grace I found that same place opened sweetly which told me to my encouragement That though there was much smoak of Infirmity yet if there was but the least breathings of Grace the Lord would not quench it but breath upon it and increase it And that he would not despise the Day of small things And by these things I was much encouraged and refreshed After that hearing Mr. Nicholson upon Math. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven From which was observed That it is not a bare naked and â—mpty Profession of Religion though never so â—ealously maintained that is sufficient to save any â—an In his Discourse upon this point he came â— shew how easie a thing it was to mistake about a â—od Profession and a bad one First From the nearness of their resemblance â—â—ch to other The lamps of the five foolish Virgins were like to the lamps of the five wise Virgins Secondly By comparing our selves at present â—â—th what we had been before a man may be â—â—other Creature and yet not a new Creature Thirdly We may mistake by comparing our â—â—ves with others that are worse in appearance â—â—an our selves Fourthly By some superficial Touches and â—â—ward Flashes of Conscience a man may proâ—â—â— from Conviction as well as from Conversion By the hearing of this I was again discouraged â—â—d brought again to fear that all this time I â—â—d but been under some superficial Touches upon â—â— Affections and I thought my Profession was â—â— good or at least I might be mistaken about 〈◊〉 because it was an easie thing to mistake it But â—â—erwards he came to distinguish betwixt a good â—â—fession and a bad and shewed First That a true Profession of Religion it â—aies respects Christ as the Fountain and â—â—der of it Secondly It leads to Christ as the mark and end of it Thirdly It ariseth from such a principle â—â— Grace within as puts down the Creature in it own eyes but lifts up Christ and his Grace Fourthly It is alwaies attended with an high valuation of Christ Fifthly It maketh much of Christ in the worâ— of times Christ's Cross is as really dear as hâ—â— Crown But on the other hand A false Profession of Christ springs from self directs â—â— self exalts self and doth but make a stalking horse of Christ at best These things through the Blessing of God tenâ—â— much to my Satisfaction and Comfort for by thâ—â— marks I thought I could truly say That 〈◊〉 sired to go to Christ as my Fountain and Feedâ—â— and could do no further than I had Christ to be 〈◊〉 fountain feeder And I thought I could truly sâ— that I desired the end of my life might be the Glâ—â— of Christ But after this through my Corruption Weaknesses these things did slide out of my miâ—â— Then Fears began to arise again That all â—â— not right with me finding especially the aversâ—â— of my heart to the performance of every Duty 〈◊〉 the wonted evils that were in my heart remainâ—â— And many Fears possessed my Soul that all 〈◊〉 depart from me again and it proved so Tâ—â— Scripture being often upon my Spirit If thou 〈◊〉 gâ—ard Iniquity in thine heart the Lord will not â—â—ear thy Prayer Whereupon I concluded that â—here was nothing but Iniquity in my heart and so 〈◊〉 would give over Praying And I did give it â—ver for many Days except at some single times â—nd then I found not the Presence of God as â—eretofore and so found it to be but liveless Duty â—â—at I performed And thus continuing for some â—â—me in the neglect of Duty and my Heart growing vain and light yet not considering from â—hence I was fallen all this while But after a while I began to consider that I â—â—d suffered woful decays in my Affections and â—â— thought I would endeavour to get my heart into â—â— better frame against another
them in time by past 't is possible you do not now perceive but I hope you shall afterwards to the bringing forth of the peaceable fruits of righteousness as Christ and one of his Apostles speak in another case John 13.7 Hebr. 21.11 And it s no wonder that you so earnestly desir some assistance and succour for your support sith the present Providential Dispensation toward you is sad and you in much sorrow and heavâ—ness because of it and in a sad condition under it though good old Mr. Dod saith That nâ— man is in a sad condition but he that hath a hard heart and cannot pray But I will suppose that your condition is sad enough all thing considered and that you are very sad and soâ— rowful in and under 〈◊〉 and it may arise from one or all of these three following things First The Remembrance of the no small commodity and comfort both bodily and spiritual that your enjoyed by her sweet company and comfortable and profitable communion with her Secondly Your irrecoverable loss of her as to her bodily presence in this world and consequently your deprivation of partaking of the like profit and comfort from her for the future Thirdly Your former and present Sins which possibly you may apprehend to have had an hand in this sad and sudden stroke that is now fallen upon you But that neither of these asunder nor all conjoyned are ground sufficient for such Sadness and Sorrow that you seem to be affected and afflicted with and to labour under I shall now come to demonstrate First As to the former Profit and Comfort you did partake of through her presence 1. Consider that you are more bound to bless God for what you have already enjoyed this way and in this regard than to be burthened with or troubled for the present sensible want of it As God sets the day of Prosperity over against the day of Adversity as Solomon speaks Eccless 7.14 So should you set the former prosperous days you had with her over against the present adverse days you have now in the want of her and then you will soon see that there is no comparison betwixt the one and the other and that you have no such cause to be so afflicted with the present want of it as to hinder you from or in blessing God for the former enjoyment And if Epicures could satisfie and comfort themselves in their greatest dejections Ex praeteritarum voluptatum recordatione through the thoughts of former pleasures that had affected their Sense How much more may you comfort your self in the remembrance oâ— the pleasure profit and comfort that you had by the almost twenty years enjoyment of her and through the thoughts of it be raised up to blesâ— God for it as Joseph did for the last Seventeen years enjoyment of his dear father And as Joh did when his Children were taken away by death whom the Lord had given him to enjoy so long and as Saint Jerome did Lord saith he thou hast taken away my father whom thou gavest I am not sad because thou hast received him but I give thanks to thee because thou gavest him you have cause and ground enough to go and do the like 2. Consider that by drawing near to God acting faith upon him by living by Faith you may enjoy all that profit comfort and counsel in a larger and fuller manner and measure that you ever did in and by her presence She was but the instrument by which but God the principal Agent who can comfort without her as well as with her the comforts you had we not from her but from God by her 2 Cor. 7. â— Comforted us by Titus he was a good man and â—rought good tydings yet he doth not say that Titus did comfort them but God comforted them â—y his coming 'T is not your Friend or Relation that comforts you but God by them She was but â—he stream He the Fountain she was but a â—reature He the Creator she was but the vessel through which it was poured He the Ocean of â—ll good and comfort 2 Cor. 1.3 4. And inâ—eed God often deprives us of precious means â—nd instruments of good and comfort that we â—ight come to Him and enjoy it all in Him That we might see that it was neither in nor â—ame from the creature but that it was in and â—ame from himself alone where you may find â— for seeking And go with your bucket of â—aith to this Fountain to sill your Soul full of â—ll Comforts And surely it is your happiness as well as of all the People of God that all comâ—â—rt is in his hand and at his disposing conâ—â—dering his nature that makes him willing and â—â—ady to relieve and comfort you his Relation â—â— you he is your Father And will a Father â—t his Child lye comfortless when he can help â—im His Omniscience knows where your shoe brings He knows what comfort you want He â—es your afflictions I have seen I have seen â—â—e Afflictions of my People Israel Exod. 3.7 â—â—e knows what you need Mat. 6.32 His â—mnipresence you are ever within his reach He can lay his hand upon every joint where you are pained and put a Plaister on every wound His Omnipotence He is able to comfort there is nothing too hard for him to do He can command yea create Comforts Commit therefore the keeping of your all to him as unto a faithful Creator 1 Pet. 4.19 Secondly As to your great and irrecoverable loss of her I will not say as you unparallel'd loss for it doth not at all run parallel with somes loss witness Job 's and Elie 's but I will suppose the loss very great as indeed it is Yet First Consider together with your loss her gain oppose her present gain to your present loss you have lost a good Daughter she hath got a better Father and Mother she iâ— gone to God her Father and to Jerusalem above which is her Mother which is a greater gain tâ— her than your loss is a loss to you You have lost a Daughter that was mortal and was boâ—â— to die she hath got a Father that is Immortaâ— that shall never die You have lost her bodily presence she enjoyes the presence of God Christ his Spirit Angels and the Spirits of just one made perfect Your loss is but temporal hâ—â— gain is eternal Your loss is but earthly hâ—â— gain is heavenly Your loss is but a bodily loss her gain is Spiritual Yours was but the loss â— her Graces as to the actings of them among you her gain is Glory She is gone from thâ— Valley of Achor of Bacah and Bochim from Trouble Tears and Mourning to the Valley of Berachah to the Valley of Blessing and Praise to fulness of joy and pleasures for evermore where all tears shall be wip'd away from her eyes where is no more Death or Sorrow or crying or pain she is freed from the body of Sin and
Graves yet he ownâ— them as much as if they were flourâ—shing in Stately Palaces neither can Death break the union between her and Christ this outlive Death Though Death triumph over the natural union of Soul and Body it can never break thâ— mystical union betwixt Christ and a Saint thâ— union betwixt Christ and her Body remains inâ—violable by vertue of which union it shall bâ—raised up again and united to her Soul and then she shall be ever with the Lord. Fifthly Consider that if God should have continued her with you for a long season in that pain and languishing condition which he could and might justly Whether you would not have had greater cause to sorrow and to be trouble with her presence in such pain than now you have for her absence in her freedome from it These things seriously considered and laid 〈◊〉 heart I should think might keep you from to much sorrow and trouble for your loss 3. As to Third viz. Your Sins which yâ—â— may possibly judg to have had an hand in this prâ—â—sent sad stroke to this I would say as follows First If this Afflictive Providence be for your gain and advantage that survive and remaiâ— alive and for hers that is deceased then yoâ— have no great cause to be troubled any further â—â—an as it may make the present Dispensation an advantage to you Now that it will be for her bod and great advantage you have no cause in â—e least to scruple or at all to suspect or question her Soul is in Paradise in Abraham's boâ—â—me and for her Body God hath rock't it â—leep and laid it in a bed where it shall rest and sleep till it awake to eternal Life Isa 57.2 and it will also be for your advantage for hereby you will be brought to search out and 〈◊〉 see those sins which lay latent and you saw 〈◊〉 before and to be sensible of them so as to have recourse to Christ for Remission and will not this be your gain Besides it will be as a â—ean to help you to avoid running upon the â—â—e rocks for the future so that hereby sins past â—ill be pardoned and for the future falling â—â—to them prevented which will be exceeding â—â—od for you and great advantage to you Secondly Consider that God threatned to lay very heavy stroke upon Eli and his Posterity or ever and actually executed the threatning and that for his Sin 1 Sam. 3.13 and yet see â—ow patiently he takes it and quietly submits 〈◊〉 his Will It 's the Lord saith he let him do that seems him good 1 Sam. 3.18 Do you laâ—our to be of the same frame quiet your self unâ—er the present sad Dispensation and freely â—bmit to his Will and that you may be moved â—ereunto let these things following be as inducements First Death is appointed for all It 's appointed once for all to die Heb. 9.27 We were all born to die it 's inevitable none can avoiâ— it none escapes it and therfore folly for a man to grieve for it or at it Secondly The time when every one shall diâ— is appointed All the days of my appointed tim will I wait saith Job ch 14.14 The bounds are seâ— over which none can pass v. 5. And is there nâ—â— an appoinâ—ed time to man upon earth Job 7.1 Thirdly The Saints have quieted themselve under sad Providences and quietly submitted because 't was the Lord that was the Author and Orderer of them Thus Aaron when his sorâ—â— were devoured by fire from Heaven held hâ—â— peace Levit. 10.3 Eli 1 Sam. 3.18 Hâ— zekiah 2 Kin. 20.19 when his Sons were take away laies Good is the word of the Lord. Thuâ— David 2 Sam. 15.25 26. and in Psal 39.9 was dumb because thou didst it And Christ him self Mat. 26.39 Not my will but thy Will â—â—done So should you endeavour to say and doâ— sith God hath not only appointed Death and the time thereof but laies on the stroke himself whatever be the meritorious cause or means by which is is done Fourthly It 's your Duty to quiet your selâ— and freely to submit to his Will For First 1. The Will of God is a Soveraign Will Hâ— hath absolute and unaccountable Dominion over his creatures as the Potter hath power over his â—lay I may say here as the Apostle in another case Who art thou that repliest against God Roman 9 20 21. It 's an uncreature-like temper to maintain reluctancy against the will of God 2. His Will is a most righteous Will the Lord never wills or doth any thing wherein he swerves from the rule of Righteousness or wrongs the creature in the least Job 34.23 Jer. 12.1 Righteous art thou O Lord. Non-subjection therefore to the Will of God must needs be an â—â—nrighteous thing 3. Gods Will is an Holy Will He wills nothing but in greatest Holiness neither doth He do any thing wherein he swerves from the rule of Holiness He is holy in all his works Psal 145.17 Habbak 1.13 14. 4. It 's a Will in conjunction with greatest Wisdome proceeding in all things according to wisest Counsels doing all things in truest order manner season and beauty In wisdome he made all things Prov. 3.19 20. He orders all things according to the counsel of his will Ephes 1.11 and makes every thing beautiful in its time Eccles 3.11 And though we do not know now yet we shall afterwards the beauty of all his Providences therefore 't is perverse folly to repine at his Will 5. To the Saints it is a gracious Will whatever the outside of any Providence may be Mercy is the inside to them Mercy is the Soul what ever the Body of it may be All his waies 〈◊〉 mercy to his Psal 25.10 All Providences woâ—â— together for good to those that love him Rom. 8 2â— Even those afflictive Dispensations towards his Children that proceed from Gods Fatherly diâ—â— pleasure and from Sin as the procuring cause the rise and principle is Love and the desigâ—â— and end their good Due chastisement given tâ— a Child by his Father is an argument that 〈◊〉 loves him a Father loves his Child when he corrects him yea when the correction proceed from fatherly displeasure for a Father neveâ— corrects his Child hut when he is displeased with him As a man so God may be much displease with and much love the same person at the same time And as it is your Duty to quiet your heart and freely to submit to his Will so also its youâ— Duty to bless God though the providential Dâ—spensation be sad There are many cogent Arguâ—ments to move you to it 1. You came naked into the world without a Daughter or any thing else and naked you shall return again this was one Argument that moved Job to bless God Job 1.21 22. 2. It s the Lord that hath taken away therefore bless the Lord as Job did Job 1.21 3. God's Will is done and fulfilled and youâ— Prayers are answered You prayed that
snow-ball before a Summers Sun And since Death took possession of somthing of yours it hath been and dayly is creeping neare your self Howbeit with no noise of feet your Husbandman and Lord hath lopped off one branch already the tree it self is to be removed into the higher Garden the Lord fit you for your change and help you to bear these crosses for indeed they are great and many and give you a sanctified use of them and to make you white and ripe for the Lord's Harvest-hook by them I have seen the Lord weaning you from this world and its vanities it was never his mind that it should be your portion and let the Lord be praised that it is so you look the liker one of the Heirs of Glory let the moveables go why not They are not yours but fasthold on the Heritage Even our Lord Christ make your interest sure and give you to grow as a Palm tree upon Mount Zion howbeit shaken with winds and many sore blasts yet the root is fast I pray Him whose you are to supply your wants another way for though we cannot see the Lords design in this his wise Providence who ruleth all yet I verily believe this is not only good but best of all For wise Solomon saith Better is the end of a thing than the begiuning Yea Christ calls from Heaven and bids Write Blessed are the dead that die in the Lord they rest from their labours and their works follow them And after Paul had seriously debated the Case whether to live or dye was better for him he concludes that of the two To die and to be with Christ was best of all And therefore my dear Brother this should teach us and work in us a careful Preparation for Death and vehement longings after it and chearfulness in entertaining it and moderation in our sorrowing for her that 's dead Mourning only for our own loss and that especially because the Death and removal of the Godly is a sad if not a sure presage of ensuing Evil. When Noah was entered into the Ark then the Flood came Gen. 7.12 When Lot was gone out of Sodome then it must be burnt When the Lord resolved to destroy Jeroboam house he took away the Child in whom there was some good thing found 1 Kin. 14.10 11 13. Thus when the Lord in ended to bring evil upon Jerusalem good Josiah must first be brought to his grave in peace Because his heart was tender and he humbled himelf at the hearing of the Law of God 2 Kin. 22.16 17 18 19 20. Wo is me therefore considering that even amongst us the righteous are taken away that in four or five Months time almost the tenth man on this side Hartside should be removed yet not considering at least not as they ought to do That The righteous are taken away from the evil to come Isa 57. When our Jacob for wrestling our Caleb and Joshuah for following the Lord and our Nathaniel and besides our Mary is removed How should this awaken us and the very thoughts of it make us tremble and our knees to smite one against another It s true they are beyond the Storm But the presence of the Godly in all Ages hath drawn the love and favour of God to the places where they were For they are dear to God As the apple of his eye Zech. 2.8 And he will be a wall of ire round about the place where they are v. 5. Yea many a time doth God spare the wicked for the godly as the husbandman doth the tares for the wheat 's sake Matth. 13. As God would have spared Sodome and Gomorrah if there had been but ten nay five righteous persons Gen. 18.32 Act. 27.24 Besides the Prayers of the Godly in all Ages have been mighty prevalent with God both for the obtaining Mercies and also for the preventing miseries and keeping of judgments from the places where they liveâ— Psal 106.23 He would saith the Psalmist have destroyed them had not Moses his Servant stoeâ— before him in the breach to turn away his wrath lest he should destroy them Besides they are 〈◊〉 great force for the vanquishing and overcoming of Enemies Moses prevailed more by hâ—â— Prayers than Joshua with all his Soldiers againt the Amalekites Exod. 17.11 One godly man Prayers saith one can do more than a great soâ— of Sinners 〈◊〉 do with fighting So that as Nâ—hal's servants said of David's men so we may â—y of our dear friends that are removed from us they have been very good to us and we have had no hurt whilst we have been conversant with them They have been a wall unto us both by day and by night What cause have we then to fear that may follow the removal of them And then alas What have we lost that have lost â—uch good Examples as most of them were and 〈◊〉 particular your Daughter she one of a thouâ—â—d Her counsel her wisdome her blameless talking was of great use to restrain some from â—in and to allure and draw others at least to be outward performance of many good Duties â—â—d I think I may say that she exceeded most â—â—at ever I knew except Mrs. Catherine Rea of â—â—â—ma in her constant care to please God and â—qual respect to the keeping of all Gods Commandments and in her holy diligence to imâ—ove all opportunities for her Souls profit as 〈◊〉 Meditating Praying Reading Hearing and Conferring And then her Seriousness in Duties and great delight in both First and Second Table Duties What shall I say Her â—â—avity Chastity and Humility and her orâ—ering her self every way so holily so meekly â—â—d blamelesly So that to my knowledg it was a great Conviction to those that were in a great measure strangers to Godliness or any â—trictness and I 'le assure you I often wished that her Conversation had been better known to some and that it might have so been I did fully purpose to have sued for your Consent having gotten hers that we might have had heâ— a while amongst us That our Professors chieflâ— of her Sex whose Carriages and Conversation were not so answerable to the Gospel as they should be might have been convinced of thâ— evil of them and by her Gospel-conversation might have become more wise solid sober serious grave and more careful to provide so their eternal Welfare But alas it 's now to late the time is past and gone which maâ— make us mourn upon our own account But uâ— on their account this may not only reason 〈◊〉 into a Moderation of Sorrow but also cause 〈◊〉 to rejoice in that they are landed safe in Heaâ—ven where she also is even with Christ which is best of all she is now set at liberty and freâ— dome Who is not comforted to see and know that his Friend is brought out of Prison to 〈◊〉 his Friend set free from all Persecutions Siâ— Sorrow and Death and to live and rejoice wiâ—â— Christ 2 Tim. 2.11 12. And may
you 〈◊〉 be glad that she is now in a full peaceable yâ—â— gloâ—â—ous condition and state in Heaven Yâ—â— have great cause of rejoycing sith her joy 〈◊〉 begun which shall never end Now the Loâ—â— hath betrothed her to himself in Righteousneâ—â— and that for ever Hos 2.19 I cannot remeâ—ber that you were ever absolutely against her Marriage no nor that you were against it at all provided that she got a good Husband She hath now gotten a good Match indeed the Marriage betwixt Christ and her Soul is compleated and consummated 2 Cor. 11.2 Rev. 19.7 8. Let us be glad and rejoice in him sith she is now married to Christ and will you not rejoice at least a little with your Daughter on â—her Wedding-day She hath sown in Tears and now is reaping in Joy Psal 126.6 And let this also a little prevail with you God gave you your Daughter but during pleasure He might have taken her away the very first day he gave her and have done you no wrong We are Tenants at Will God may when his pleasure is put us out of Possession and therefore we should learn with Job to submit our selves and bless his Name when he giveth or when he taketh away You shall shortly go to her she shall not return to you It 's but a little while and you shall for ever have her company Wherefore comfort your self with these words 1 Thes 4.13 14-17 18. This is all that I can further do to recommend your Case to your Lord who hath engraven you upon the Palms of his Hands If I were able to do more you may believe me that I gladly would Now the God of all Grace confirm and stablish your heart in Truth and Peace till the glorious Liberty of the Sons of God be obtained and I pray that God may be to your Soul the God of all Consolation I pray remember my Love to your Wife and to all our Christian Friends with you My Wife hath her Love remembred to you and begs your Prayers Blacklough Aug. 27. 1672. Your unworthy Brother J. H. The Copies of two Letters written to Mr. Rich. Wilson that tender and sorrowful Father which lately buried his dear and hopeful Daughter Dear Friend I Was informed of the sad tidings of the Death of your Daughter and yesterday yours of â—ugust 10. came to my hand and the Relation 〈◊〉 the manner of her Death did somewhat allay â—â—e sorrow and since the Lord hath dealt bounâ—fully with her in giving her Grace and Gloâ—y you may sing I confess if you respect your â—ss it is so great that you may mourn and â—efuse to be comforted because she is not But â—nsider she was a Loan lent of the Lord. All 〈◊〉 Comforts are but lent Comforts and we are not to repine when God calls for them again but â—â—tiently to submit to Gods holy Will Seing it 〈◊〉 the Lord who hath done it who hath absoâ—â—ute Soveraignty over all his Creatures We â—â—st be dumb and say nothing and as Aaron â—â—ld our peace She is taken away in the flowâ—â— of her Age but God knew it the best time to â—op her and haply she is taken away from â—e Evil to come She is entered into peace â—ou may account your self more happy that once you did enjoy her than now miserable that she is so suddenly removed for she is not lost but gone before us We shall go to her she will not return to us The Lord hath delivered her from Sin and Sorrow and you froâ—â— Fear and Care concerning her How happy would you have esteemed youâ— self if she had been match'd to one who haâ— all desired Accommodations and to a Person who had been endowed with all possible Aâ—â— complishments both Sacred and Civil youâ— eyes seeing it Thus it hath been done to beâ— whom the King of Heaven had a delight to â—â—nour He hath betrothed her to Himself for eveâ— and this day of her Espousals may be the Day 〈◊〉 the gladness of your Heart For this hath in the bowels of it many glorrous Mercies God hath done it and that is enough to satisfie any Souâ—â— and he hath done it for ever His heart is so 〈◊〉 it that there shall never be any breach of 〈◊〉 Conjugal Love and Communion Yâ—â— have heard of the Patience of Job and haâ—â— seen the end of the Lord that the Lord is veâ—â— pittiful and of tender mercy and happily 〈◊〉 end of the Lord in this is for to draw you heart Heaven-ward Where not only youâ— Child but your best and chrefest Love is Be now more frequent in Heavenly Visiâ— and have your Conversation in Heaven aâ—â— where your Treasure is there let your Heart also Mourn not that you go Childless but rejoice that you do not go Christless Neither â—â—y I am bereft of the comfort of my life when â—â—e God of all comforts is yours David at â—â—glag comforted himself in the Lord his God â—o and do likewise for God is All-sufficient to apply all our wants and the Earth is never so â—â—id of Comfort but there is Comfort enough â—â—the God of Heaven in whom Wives Children â—nd every good thing are lodged You could not be assured though you say â—our Daughter never grieved you in all her â—â—me that you should alway have comfort in â—â—er But in the Lord Jehovah there is constant â—â—msort and constant joy Psal 37.4 You â—now the Comforts of the world are but cisterns and may fail Therefore wipe away all Tears and go to the Fountain God whose Favour is â—â—ter than Life and better than all in this life â—â—n whose Light we shall see light However sorrow not like them that have no â—ope The Egyptians bewailed Jacob Seventy Daies Joseph his son mourned but seven Daies Which teacheth Christians to keep a mean in Mourning we may sorrow but it must be with sobriety and in measure When David's Child was dead he arose from the Earth and went into the House of the Lord and worshipped And Job when his Children were dead he blessed the Name of the Lord. And indeed the People of God turn all their Afflictions and Crosses into Prayers and Praises Grace makes every condition work Glory to God as God makes every condition work together for good to them that love him And if we bless God in our Afflictions then our Afflictions are Blessings to us Unto the Righteous saith David there arise Light in Darkness Comfort in Troubles and Deliverances out of all Distresses are the fruit of Gods Grace therefore wait on God in the way of his Judgments and you shall yâ—â— find that he is good and can do you goodâ— Though others dye yet God lives and eveâ— lives to do good When therefore you look oâ— the right hand and see your Dearly-Beloveâ— gone then cry to the Lord and say Thou 〈◊〉 my Refuge and my Portion in the land of the â—â—ving And ever remember that of the Apostâ—â— Christ is all and in all