spent her youthful dayes amongst Ruffians and debauched Companions If thou thinkest the flower of thine Age too good to give God may justly think the dregs of it too bad to receive How canst thou reasonably think that God should take pleasure in those dayes of which thou thy self wilt say Thou hast no pleasure in them Eccles 12.1 2 Sam. 19.35 'T is task sufficient for old Age to bear up under the infirmities of it Preparation for Death in old Age or sickness is usually weak and sickly like the party and proceeds rather from fear than love How kindly doth God take it when we dedicate the firstling of our years to his service Jer. 2.2 I remember thee saith God the kindness of thy youth Youthful bodies are most active and strong and so most fit for the Service of God who is a Spirit a pure Act and a living God He whose Name is I Am Exod. 3.14 cares not for such as say They will be but are not Now Courteous Reader what I have here spoken is out of a good intent not to drive any to despair but to prevent presumption Well then as Abraham rose early in the morning to sacrifice his Son Gen. 22.3 so let us early in the morning of youth sacrifice our sins or dedicate our selves both Soul and Body to God's Service 2. Ardenter 2. Put the forementioned Directions into practice Earnestly This God calls for Luk. 13.24 Strive to enter in at the strait Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Cornelius a Lap. in locum Quasi in agone contendite extremas summasque vires velut agonizantes exerite Strive as Wrestlers do put to all their strength so the word signiffes We should give diligence to make our Calling and Election sure 2 Pet. 1.10 Yea all diligence v. 5. Thou hast commanded us saith David Psal 119.4 to keep thy Precepts diligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde that is with all diligence and watchfulness and earnest endeavour So Dr. Hammond in Loc. Nay we are not only to give diligence but to put forth holy violence Mat. 11.12 Luke 6.16 The twelve Tribes are said to serve God instantly day and night Acts 26.7 Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a kind of extension or vehemencie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sig Omnibus viribus vehementer prolixe liberaliter toto animo Cornel. a Lap. in 1 Pet. 1.22 St. Paul tells you what he did Phil. 3.13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like a man running a race he press'd forward stretch'd forth his Neck and Arms and ran swiftly towards the Mark. True Christians are called lively stones 1 Pet. 2.5 They are compared to stones for solidity and stability but called Lively Stones for their Zeal and Activity Lazy wishes and luke-warm desires will not serve our turn Numb 23.10 He lies under the prophetick Curse that doth the Work of the Lord negligently Jer. 48.10 All that we do for God without zeal is but opus operatum meer performance of the Work which can no more ascend to Heaven than Vapours from the Still unless there be fire under it as a worthy * Mr. Ward in Serm. on Rev. 3.19 Divine tells us Dulness Drowsiness Luke-warmness is unsutable to the work of the Lord. We should serve him with most awakened affections and most serious intentions of Spirit Deut. 11 13. Mat. 22.37 God hath threatned to spue the luke-warm out of his mouth Rev. 3.15 16. Some say that Speech is drawn from warm-water which the stomach cannot by any means brook so God cannot away with luke-warm persons Gregory somewhere saith It is better to be cold than luke-warm in Religion not because the luke-warm person sins more hainously but because he is reclaimed more hardly Dum enim se sanum putet medicinae opem non quaerit Marlor A cursed formality or customary performance of duties without fervent love to them undoes many and renders the Times so perillous 2 Tim. 3.5 Having a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 form of Godliness but denying the Power from such turn away Let us then with Caleb follow God fully Numb 14.24 And as Barnabas exhorted Let us with full purpose of heart cleave unto the Lord Acts 11.23 As Peter and John strove which should come first to our Savious Sepulchre Joh. 20.4 so let us strive which should attain first to true mortification of sin Let us strive to out-strip one another in goodness * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a commendable contention The greatness of the Work calleth for our greatest endeavours We have many Duties to perform many Graces to get many Sins to subdue and conquer The manifold opposition which we meet with in our way to Heaven from the World the Flesh and the Devil should make us active 1 Cor. 16.13 Ephes 6.10 11 12 13. 1 Pet. 5.8 9. Former mispence of time should put us upon a more diligent improvement of it for the future Ephes 5.16 1 Pet. 4.3 4. Vespatian an Heathen lamented the loss of a day wherein he had done no remarkable service Heu diem perdidi was his word Alas I have lost a day We have let slip many days without doing good squandred away many precious opportunities not to be regained Let us improve time whilst we have it with the best diligence we can shortly we would be glad to have it that we might improve it If God would but vouchsafe to the damned creatures a little time of tryal here on earth again how eagerly would they accept it how holily would they spend it like those Creatures mentioned Ezek. 1.14 They would run and return as the apperance of a flash of Lightning They would Angel-like be upon the Wing ready to fly upon the hardest Errand God should send them about But alas their Glass is run and shall never be turned more The Door of Mercy is shut against them their possibilities are ended Let us be wise in time and work whilst we may for when the Night of Death comes no man can work John 9.4 Stella in Luk. 13.24 Nunc ergà poenitentiam age nè praeoccupatus die mortis quaeras locum quando invenire non possis The wise Man makes this consideration a Whetstone to Industry Eccles 9.10 Whatever thy hand finds to do do it with all thy might for there is no work nor device nor knowledge nor wisdom in the Grave whither thou goest If thy Work be not done when Death comes thou'lt be undone for ever for there will be no second Edition of thy Life to alter or amend what is done amiss Nicodemus's saying according to the flesh is true John 3.4 No man can enter the second time into his Mothers Womb and be born O then be not remiss and negligent in matters of such consequence Let us pray in good earnest repent in sober sadness let us put on Christ's Vertues by imitation and his Merits by application with as much diligence as may be Old men especially
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
whole Town and Country too will have a loss of him for the streams of his goodness flowed abroad plentifully to the refreshing of many Answ Indeed the loss of a good man is a great loss if we consider 1. Good men are very scarce See Psal 12.1 Help Lord for the godly man ceaseth the faithful fail from among the children of men So Ps 14.1 2 3. The fool hath said in his heart There is no God they are corrupt they have done abominable works there is none that doth good The Lord look'd down from heaven upon the children of men to see if there were any that did understand and seek God They are all gone aside they are altogether become filthy there is none that doth good no not one So Rom. 3.10 c. Good men are as the shaking of an Olive tree and as the gleaning Grapes when the Vintage is done as it is Isa 24.13 So Mic. 7.1 2 3 4. The Church there complains of her small number Christ's flock is called a little flock Luke 12.32 Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little little flock They are indeed little in their own eyes little in the eyes of the world and little or few in number In God's field there are many Tares little good Corn In this great house of the World many Vessells of dishonour but few there are of honour Salvian Salvian de Gub. Dei lib. 3 pag. 87. crys out Ipsa Dei Ecclesia quae in omnibus esse debet placatrix Dei quid est aliud quà m exacerbatrix Dei aut praeter paucissimos quosdam qui mala fugiunt quid est aliud penè omnis coetus Christianorum quà m sentina vitiorum So then they can ill be spared they are so few 2. Good men are blessings to the places where and persons among whom they live See Exod. 32.9 10 14 compared God oft spared Israel at the prayer of Moses The Righteous keep off God's Judgments as these places shew Job 22.30 Prov. 29.8 Jer. 5.1 Ezek. 22.30 31. Had there been but ten righteous persons in Sodom it had not been destroyed Gen. 18.32 And God tells us he would not destroy it till righteous Lot was gone forth Gen. 19.22 And God oft-times for the sake of the Righteous removes Judgements inflicted see Psal 106.23 29 30. so Isa 65.8 It is an extraordinary case when God will not spare for the sake of Moses and Samuel Jer. 15.1 so when Noah Daniel and Job shall deliver but their own souls Ezek. 14.14 The Tares are usually spared till the Harvest for the Wheat 's sake A cursed Cham was preserved in the Ark with Noah Gen. 7.1 St. Paul saved the lives of all that sailed with him in the Ship two hundred threescore and fifteen souls see Act. 27.22 23 24 37 compared Indeed the Righteous are Conduit-pipes of Blessings the greatest Benefactors to the places where they live See what Jacob saith to Laban Gen. 30.30 It was little that thou hadst before I came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is now encreased to a multitude since my coming or according to the Original at my feet Blessings are sent to every place where the Saints feet tread So God blessed the Egyptians house for Joseph's sake Gen. 39.5 Wicked men are beholden to the Godly for their Lives Liberties estates c. In a word the Righteous are the Equites cataphracti the Chariots and horsemen of Israel 2 King 2.12 They are the glory and safety of a Nation they are instruments of doing much good by their purses prayers counsels reproofs and good example They like Lamps spend themselves for the good of others and when such Lights are extinguished by death how can we choose if we seriously consider it but be overcast with darkness and sorrow 3. And lastly The loss of a good man is great if we consider that the death of good men bodes misery It is a sad symptom or prognostication of approaching Judgments The people of Rome when they heard Germanicus was recovered of his sickness they sang it about the streets Salva Roma salva Patria salvus est Germanicus While that good man was well they thought it could not be ill with them And indeed a good man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Greg. Nazianzene Gregor Nazian Orat in laudem Patres calls him a crutch prop or pillar to support the Church when these pillars are taken away the building of frame of outward prosperity continues not long It is like Sampsons pulling down the pillars whereupon ensued a great destruction as you may read Judg. 16.29 30. A man intending to break up House removes his goods and truly God usually removes his People which are his peculiar treasure Exod. 19.5 either into some other place of the World or out of the World when he intends to leave a sinful people naked and destitute of defence and safety When Noah was housed in the Arke the storm came and the whole world save some few with him were buried in a watry winding-sheet Gen. 7. When Lot entered into Zoar the Sun was risen upon the Earth Gen. 19.23 The Sun was risen and the wicked Sodomites thought they should have had a fair day on 't but it was presently overclouded and there followed a fearful showre of fire and brimstone vers 24. Then when Lot was removed the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven After the death of good Josiah evil ensued upon Israel 2 King 22.20 And this was a chief reason why Jeremy and others made such sad moan at the loss of that good man and ever after in their doleful Elegies made mention of his death as you see they did 2 Chron. 35.25 After the death of St Austin Hippo was sack'd by the Vandals when Luther was dead then the civil wars broke out in Germany So then as the Prophet speaks Isa 57.1 The Righteous are taken away from the Evil to come And he there complains of a peoples stupidity when they do not lay to heart the death of righteous and merciful men We should weep if not for them yet for our own sakes who may justly fear miserys coming upon us Yet we must not weep immoderately or murmur at God's handy-work To this end let us consider 1. Consid Good men must dye as well as others It is said Gen. 47.29 The time drew nigh that Israel must die The godly must of necessity dye one time or other All the Patriarchs and godly Prophets are dead Zach. 1.5 John 8.52 The Apostles and Ministers are Earthen vessels 2 Cor. 4.7 like those Pitchers of Gideon Judg. 7. they are Earthen pitchers and have a Lamp in them they are chosen Vessels to bear the name of Christ to witness to his truth Acts 9.15 but earthen pitchers still and must shortly be broken by death We are all made of the same clay Isa 64.8 And as rich gilding upon an earthen pot keeps it not from
we cannot redress Arch-bishop Abbot saith well to this purpose Lect. 24. on Jonah 4.1.157.158 If God according to his unsearchable purpose after we have done our duties leave our Friends in darkness let us admire God's Justice towards them and his Favour to us stand amazed at the one and kindly imbrace the other but be patient in both We may not take upon us to be more pitiful to our friends than God who is perfect Pity Let us in humility sigh and groan for them and be thankfull for our selves but let there be no anger no displeasure To shut up this We reade Exod. 14.31 That when the Egyptians were overwhelmed in the Cataracts of God's displeasure The People feared the Lord. And when Ananias and Sapphira were suddenly struck dead for their hypocrisie it is said Act. 5.11 Great fear came upon all the Church and upon as many as heard these things So let the death of thy Relation cut off in his wickedness work a fear in thee and turn thy sorrow for him into sorrow for thine own self and manifold sins lest thou come also into the place of torment CHAP. IV. Containing some Practical Directions to prevent immoderate Weeping WHat I have delivered in former Chapters may suffice by way of consideration I shall now Direct to something by way of Practice to prevent excessive grief at death of friends I pray you observe these 8 Directions and put them into speedy practice 1. Direct Accustome thy self to bear lesser afflictions which you may daily meet with There is scarce a day passeth over our heads but God doth try our patience in one kind or other Job 5.7 Man is born to trouble as the sparks fly upward Prov. 27.1 Boast not thy self of to morrow for thou knowest not what a day may bring forth Every day like a big-bellied woman is with child of somewhat and we know not before-hand what trouble it may produce whether great or small but Mat. 6.34 Sufficient to the day is the evil thereof q. d. Every day may bring enough grief and vexation with it do not by distracting care antedate the evil of it or add sorrow to it A Disciple of Christ must take up his cross daily Luke 9.23 If we daily bear lesser afflictions patiently we may be inabled to bear stronger tryals St. Paul by inuring himself to bear lesser crosses which he daily met with he could in time bear the greatest that God did lay upon him Phil. 4.11 I have learnt in what ever state I am therewith to be content Nay he makes a light matter of all afflictions 2 Cor. 4.17 The Prophet tells us Lam. 3.27 It is good for a man that he bear the yoke in his youth Much good comes by a timely bearing the cross It will make a man suffer willingly v. 28. He sits alone and keeps silence because he hath born it upon him It will make a man suffer humbly ver 29. He putteth his mouth in the dust It will make him suffer willingly vers 30. He gives his cheek to him that smiteth him Milo could carry a Bull being used to carry it daily when it was a Calf by daily bearing lesser troubles you may be enabled for greater tryals But if you sink under light burthens what will you do when great ones come 2. Direct Expect such losses before hand It is reported of Anaxagoras and some report the like of Xenophon that he was not much troubled at the death of his son for said he Memini me genuisse mortalem I lookt upon him as a mortal man Troubles that come of a sudden and unexpected are most troublesome because they find uâ— unprepared to bear them An heavy burthâ—â— cast on a mans shoulders unawares startles him sinks him and makes him cry out because he thought not of it and so was not prepared to bear it Weigh then such burthens in your thoughts aforehand Qui sua metitur pondera ferre queat Spinx Philosophica p. 635. Look upon Friends and Relations standing like Nebuchadnezzars Image on feet of clay frail and mortal and that death ere long will separate betwixt dearest friends Ruth 1.17 Expect the worst that may befall thee Make account the time we live here is short Man and Wife and such like Relations must shortly part and then when this divorce comes you 'l weep as if you wept not 1 Cor. 7.29 30 31. so moderate will you be in weeping 3. Direct Set not your affection too much upon any Relation The more we love any thing the more loath we are to leave it Isidore saith Cum gravi dolore amittuntur quae cum magno amore habentur Isodor de sum bonor Inordinate affection causeth extraordinary affliction according to that of the Poet Quem res plus nimio delectavere secudae Mutatae quatient si quid mirabere pones Invitus Horat. Epist 10. lib. 1. If we love and rejoyce too much in Relations whilst we have them we shall grieâ—â— too much when we lose them How impatiently did Jacob take the supposed death of Joseph you may read Gen. 37.33 34 35. There was such a vain of grief opened as could not be stenched and the reason was if any reason can be given for it He loved him more then the rest of his Children vers 3. So he is impatient of Benjamins going out of his sight Gen. 42.38 and all was because he loved him so dearly Gen. 44.20 Jonah overjoyed in his Gourd whilst he had it Jonah 4.6 But when the next morning God withered his Gourd vers 7. he takes it so impatiently that he wisheth his own death vers 8.9 We find Judg. 18.24 Micah was sore troubled when his Idol-Gods were taken away Many make Idols of their Children and Relations poor Idol-Gods that cannot defend themselves from death and when they are taken away they are sore troubled ready to weep themselves into their Graves with them whom they too much affected 4. Direct Labour to clear up your interest in God Make him your friend who will be light to you when you sit in darkness Mic. 7.8 and comfort you under any trouble 2 Cor. 1.4 5 6. Such an one that hath an interest in God may say in midst of trouble Psal 116.7 Return to thy rest O my soul God is indeed the souls only resting-place Jer. 50.6 God is Centrum quietativum animae Jehovah is compounded of quiescent letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Literae quiescentes to shew there is no true rest but in him And in him there is rest As Noah was safe in the Ark whilst toss'd with tempests Make then but God thy Friend and thou maist with Noah's Dove have recourse to the Ark and find rest there when flouds of miseries are abroad We read Mat. 8.26 Christ rebuked the Winds and Waves so that there was a great calm In him we may have peace in the midst of worldly troubles John 16.33 Tranquillus Deus tranquillat omnia If God give comfort
Tent-maker compares the Body to a Tent or Tabernacle which is speedily taken down and removed St. James catechizing us in this point asks us a question and answers it himself Jam 4.14 What is your life it is even a vapour that appears for a while and then vanisheth away It is a vapour and that is such a thing as is next to nothing an apparition rather than reality and that apparition vanishing out of sight Moses tells us Psal 90.9 We spend our years as a tale that is told A tale is not long in telling Thus the Life of Man is short considered in it self but very short compared with the existence of God For as the same Moses tells us v. 4. A thousand years in thy sight are but as yesterday when it is past and as a watch in the night which is but three hours continuance Christ calls it an hour John 5.25 The Wiseman calls it a moment Prov. 12.19 so doth St. Paul 2 Cor. 4.17 Our life-time here is but as a watch in the night as an hour yea but a moment compared with the existence of God and duration of eternity David sets out Man in his fading colours Psal 39.5 Mine age is as nothing before thee verily every man in his best state is altogether vanity Selah Or according to the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Original it may be rendred All vanity every man living or every living man is every vanity Universa vanitas omnis homo subsistens by th Or Universa vanitas omnis homo stans Pagnin Take man standing on his Pantofles in all his beauty and bravery and he is no other than a compendium of all vanities under the Sun Name what vanity you can or will man is that call him any thing but vanity and you call him too much Some have comprized the vanity of man's life in these verses Somnus bulla vitrum glacies flos fabula foenuÌ„ Umbra cinis punctum vox sonus aura nihil Man is not only vain but vanity in the abstract et abstracta sunt significatiora not vanity in the worst but best state nay not vanity only but altogether vanity There is not a verier vanity than vain man is And that we may not doubt it he ushers it in with a Verily and concludes it with Selah Which word growing of a root which signifies to lift up being added a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elevavit by th shews we should lift up our minds seriously to consider the vanity of man Nay not only every man but all Nations before him are as nothing and they are counted to him less than nothing and vanity Isa 40.17 Yet though Man be so vain his life so short some are loth to acknowledge it Agnoscere nolumus quod ignorare non possumus Cyp. de mort David prayes Put the Heathen in fear that they may know themselves to be but men Psal 9.20 It seems they took themselves to be more than men So did Empedocles Deus immortalis haberi Dum cupit Empedocles Horat. Arte Poet. Dr. Prideaux his Introduction to Histories p. 198. And Domitian the Emperor arrogated to himself Divine Honours and would be stiled Dominus et Deus noster Our Lord and God to which afterwards the Canonists entitled the Pope But the Pope hath little reason to admit this title for as Dr. Prideaux observes else-where one year Introduc History p. 151. four months and three dayes made an end of four Popes viz. Sextus the 5th Urbane the 7th Gregory the 14th and Innocent the 9th Most know they must die but they seldome think of it Thoughts of the last end are the last end of many mens thoughts Witness that prophane Proverb which is much in use amongst us when we would express that we never thought of such a thing we say we thought no more of it than of our dying-day Most sad it is that where spectacles of Mortality are most frequent as in Cities and Corporations and great Towns there they are the least regarded Mr. Fuller tells us of a Bird peculiar to Ireland called the Cock of the Wood these Birds will fly many together in Woods and if one of them be shot the rest remove but to the next bough or tree at the furthest and there they stand staring at the Shooter till the whole company be destroyed As foolish as the Bird is it is wise enough saith he to be the emblem of most in point of mortality Death sweeps away one and one and one and the rest remain nothing moved at it or minding of it till at last a whole generation is consumed When we are in health we put Death far from us And when we are sick we are apt to say as our Saviour did of Lazaru's sickness Jo. 11.4 This sickness is not unto death Thus men spend their days in wealth or mirth for the Orig. will bear either and in a moment when they little think of it they go down into the Grave Job 21.13 We read of some Isa 28.15 that said They had made a covenant with Death and with Hell or the Grave were at agreement A League or Covenant is made betwixt Parties consenting but merciles Death makes a League with none so that there is no Covenant made indeed but only in the wicked mans imagination who without any ground for it thinks Death will not yet seize on him So those Epicures said Isa 56.12 They would fetch Wine and fill themselves with strong Drink and to morrow shall be as this day and much more abundant It is said of Jerusalem Her filthiness is in her Skirts she remembreth not her last end Lam. 1. â—9 So the rich Farmer sang a Requiem to his Soul Luke 12.19 20. Soul take thine ease thou hast Goods laid up for many years eat drink and be merry He reckoned on many years but reckoned without his Host and so was brought to a second reckoning far more sad than he thought on for God said to him Thou Fool this night shall thy Soul be required of thee He is branded with the name of a Fool for so doing to succeeding Generations So there were some in St. James's time James 4.13 That said To day or to morrow we will go into such a City and continue there a year and buy and sell and get gain We read Isa 40.6 the Prophet was to cry All flesh is Grass This crying doth intimate that men drowned in security forget their own mortality Now the reason why many presume upon long life is either 1. Because they would have it so for facilè credimus quod volumus We are apt to believe what we would have come to pass Or 2. Because they reckon by false * See Mr. Patrick's Serm. on Ps 90.12 rules as 1. Some reckon by their Age They are young healthful and strong of good Constitutions and so think to live many dayes Whereas according to what a worthy * Dr. Walker in his Serm.
Tertullian said Nulli rei natus nisi poenitentiae That he was born for penitential sorrow All that are fitted for death are Benoni's Sons of Sorrow and their tears for sin are so many dissolved Pearls Nay they do not only weep for their own sins but likewise for the sins of others So did Ezra Nehemiah Daniel c. They endeavour to wash away those sins with a flood of tears which they cannot bear down with a stream of power Thus did David Psal 119.136 So did Isaiah Isa 6.5 And Jeremiah wisheth his eyes were a Fountain Jer. 9.1 he would have them not to drop as a Limbeck but like a Fountain send forth streams of tears to bewail the sins and miseries of the People So St. Paul could not speak of the sins of others without tears in his eyes Phil. 3.18 Now as St. Ambrose told Monica weeping for her Son Austine Impossibile est tantarum lachrymarum filium perire So may I say to those that weep for their own sins and the sins of others it is impossible they should eternally miscarry Yea Austin himself said of his Mother and other good Women Mulierculae istae lachrymis suis Coelum nobis praeripiunt when we have done all we can with our learning these Women with their tears will get Heaven before us Indeed the way to Heaven is by Weeping-Cross Jacob as you read Gen. 29. could not obtain Rachel till he had first married Leah Heaven is a beautiful place as Rachel was a beautiful person but there is no obtaining it till we have got our eyes bleared Leah-like with penitential tears To end this Christ oft went as we read in the Gospel from Bethanie to Jerusalem So a true Christian must go from the House of Sorrow to the Vision of Peace 3. Preparation for Death consists In forsaking the sins we mourn for 3. Dir. Deplorata relinquendo After you have disgorged your sin by sorrowful confession take heed you turn not again with the Dog to your former vomit 2 Pet. 2.22 which if you do it will highly aggravate your sin not at all ease you of the burthen So saith St. Austin Qui pectus suum tundit se non corriget aggravat peccata non tollit And St. Bernard saith Verus poenitens semper est in labore dolore dolet de praeteritis laborat pro futuris cavendis A true Penitent saith he is full of sorrow and care sorrowful he is for what is past careful he is for the future to avoid the sins he hath sorrowed for And St. Ambrose saith Ille vere plangit commissa qui non committit plangenda He truly lamenteth the sins he hath committed who doth not afterwards commit such things as are to be lamented We ought to renounce all sin Peccatum in deliciis as St. Bernard calls it that darling sin which lies nearest the heart According to our Saviours Precept we should pluck out a right eye and cut off a right hand i. e. Part with sins that are as near and dear unto us as the members of our body Mat. 5.29 30. Col. 3.5 Immedicabile vulnus Ense recidendum est ne pars sincera trahatur Better to part with a gangren'd Member that is offensive then endanger the whole life So it is better for you to leave your dearest sins or the occasions and incentives thereto then that the whole man should be utterly and eternally ruined by them St. * Jerom. lib. 2. Ep. 15. Jerom's counsel is to be followed Nulli parcas ut soli parcas animae Spare not lust but let it be mortified that so thy Soul may be spared for fleshly lusts war against the Soul 1 Pet. 2.11 Say not of any sin as Lot did of Zoar Gen. 19.20 Is it not a little one and my Soul shall live O my Friend there is no little God to sin against no little punishment reserved for any sin for Rom. 6.23 The wages of sin is death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not said that the wages of this or the other sin is death but of sin indefinitely i. e. of all sin of every sin of any sin Death not onely temporal but eternal too for this is chiefly here meant as it appears by the opposition to eternal life in the Text is as due to every sin lived in as wages is to him that earns it And thereupon St. Austin said Audacior est qui cum uno peccato dormit quà m qui cum septem hostibus He is fool-hardy indeed that can sleep securely in any known sin Even those sins which you count small faults become great by frequent repetition and in a short time lay Conscience waste As small expences multiplied insensibly waste a vast Revenue and therefore saith the same * Aust lib. De decem chordis Father Noli illa contemnere quia minora sunt sed cave quia plura sunt c. What your little sins as you call them want of other sins in weight they make up in number and therefore take heed of them †See Resin'd Courtier Small wounds multiplyed will let out life and a great number of narrow leaks endanger the sinking of the stateliest Ship and several minute drops of Rain swell to an overflowing deluge Ehud kill'd Eglon who was a very fat man with a Dagger of a cubit long as you may read Judg. 3.16 a long Sword could have done no more it may be not so much A Pocket-Pistol Pen-Knife or Stilletto are more dangerous many times than bigger Weapons because not discerned and so no danger is suspected Thus it is with your small sins as you are pleased to call them they are not taken notice of by you and therefore you fear no harm from them whereas indeed because undiscerned they are the more deadly Resolve then with David to refrain thy feet from every evil way Psalm 119.101 Yea to hate every fable way vers 104. Vain thoughts vers 113. as well as lying vers 163. For Jam. 2.10 Whosoever shall keep the whole Law and yet offend in one Point he is guilty of all That is say some he makes it appear that he keeps no Precept in obedience to God for if he did he would refrain from every sin as well as any sin Or according to Dr. Hammond's Paraphrase 'T is but a small excuse for you to think that this is but one transgression and therefore not considerable for obedience to God's Will is required universally to all that he commands and he that offends in one though he keep all the rest is guilty of the breach of that obedience and punishable as well as if he had broken all In vain doth any man hope for Heaven that lives in any known sin 1 John 3.3 He that hath this hope viz. of seeing God in glory vers 2. purifieth himself even as he is pure Heaven is not like your common Inns that receive all commers or like the Ark in which entred both clean and
therefore actions issuing thence cannot be perfect and consequently not meritorious Yet a true iustifying Faith is ever accompanied with purity and charity Acts 15.9 Tit. 3.8 Jam. 2.14 c. Jude 20. * Maccovius's Distinct cap. 13. de Justif Fides sola justificat non solitaria Faith alone doth justifie yet that Faith which justifies is not alone as the Eye alone seeth in the body yet the Eye which seeth is not alone in the body without the other senses Good Works are the Pulse and Breath of a lively Faith Mr. Abraham Wright's Serm. on Luk. 16.9 It is as impious to deny the necessity as to maintain the merits of good Works God hath joyned good Works and Salvation together in his Word and what God hath joyned together let no man put asunder But when we have done all we can do let us confess our unprofitableness and cast our selves upon Gods Love and Favour as the surest hold Let us build our hopes of happiness upon Christ's satisfaction only for indeed there is no other way then by this Ark to escape drowning The Church is described Cant. 8.5 leaning on her Beloved which as it betokens infinite familiarity within so likewise faithful dependance upon him Well then as Joseph said to his Brethren Ye shall not see my face he means with safety and favour except your Brother Benjamen be with you Gen. 43.5 So neither shall we comfortably see God's Face hereafter except we bring the Lord Jesus that Benjamin the Son of his right Hand Col. 3.1 Rom. 8.34 with us in the Arms of Faith Let us then act Faith upon the Lord Jesus who alone delivereth us from wrath to come 1 Thes 1.10 Thus much for the matter wherein preparation for Death consists I shall now shew you how you ought to put these Directions into practice CHAP. III. Shewing how we ought to put the forementioned Directions into practice OUR Saviour saith Luke 13.24 Many will seek to enter in at the strait Gate and shall not be able Stella on Luk. 13.24 And Stella gives this reason Quia tardè insufficientèr quaerunt because they seek not after a right manner Right means are to be used after a right manner Put then the forementioned Directions into Practice First Early Secondly Earnestly Thirdly and lastly Constantly 1. Festinanter First Early or speedily whilst young healthful and strong This God calls for Eccles 12.1 Remember now thy Creator in the dayes of thy youth God's Adverb is manè betimes or early the Devil's Verb is mane tarry till afterwards Whether it be right in the sight of God to hearken unto the Devil more than unto God judge ye Acts 4.19 O do not put off preparation for Death till sickness Thou mayest perhaps die suddenly An Imposthume Squinancy Apolexy or some such Distemper may suddenly dispatch thee in so much that thou shalt not have time to call upon God for mercy Some that have gone to bed in good health as they thought have been found dead the next morning dead they were before they could tell what ailed them But in case God exercise thee with sickness thou wilt be very unfit to go about this great Work thy thoughts will be upon thy pain and they enquieries will be after a Remedy proper for the removing the Malady Friends about thee without any ground for it will be ready to tell thee what thou art glad to hear and willing to believe that there is great hopes of thy recovery These flatterers are miserable comforters for in case thou growest deadly sick as thou may'st do of a sudden then it is ten to one thy Will is to make Worldly things are to be disposed of for men generally are too too blame herein putting this off to extream sickness and this making thy Will takes up a considerable part of that little time allotted thee Upon this follow exclamations and outcries of near Relations together with the clamour of thy sins if Conscience be awakened enough to distract thee Impertinent visits of Friends which come only with an How do you I am sorry to see you in this condition c. do rather hinder than further Devotion And perhaps by this time through want of sleep and extremity of pain thou wilt be light-headed unfit to listen to any good counsel if given to thee as the Israelites who hearkned not to Moses for anguish of Spirit Exod. 6.9 Do not then put off this great Work till sickness no nor till old Age neither for Life is uncertain as I have shewed We know not how soon our Pulse may leave beating We can call no time ours but the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day is mine and thine whose to morrow may be we know not To day then cannot be too soon to set upon this Work because to morrow may be too late I have read of Archias the Lacedemonian that whilst he was in the midst of carnal Jollity quaffing with his Companions one presented to him a Letter wherein was signified that some did lie in wait to take away his life and desired him to peruse it presently for it was a Letter of serious concernment but he carelesly replyed Seria cras let serious things alone till to morrow and that very night he was slain Oh! then reckon not of many years seeing thou art not Lord of to morrow Prov. 27.1 But if God should grant thee longer space to repent in yet he may deny thee the means of Grace or he may deny his Grace to make a good improvement of the means See what is said of Jezebel I gave her space to repent of her Fornication but she repented not Rev. 2.21 Repentance is not in our own power to be performed at pleasure it is God's-Gift Jer. 10.23 Acts 11.28 2 Tim. 2.25 And if we slight God calling upon us now who in the seasons of Grace is willing to be found of us 2 Cor. 6.2 Isa 66.5 Prov. 8.17 he may justly slight us in sickness and old age when his judgements break forth upon us We may then seek early and that early be too late to find him Prov. 1.24 c. As Jeptha said to the Elders of Gilead Judg. 11.7 Did not ye hate me and expel me out of my Fathers House And why are ye come unto me now when ye are in distress So may God justly say to such as defer preparation for Death till sickness or old Age Did not ye hate me in your youthful time whilst healthful and strong and say unto me Depart from us we desire not the knowledge of thy wayes Job 21.14 Why do you now forced through fear or pain come to me in your distress Do we think God will be pleased with the Devils leavings What King will receive a cripled Rebel that hath spent the best of his strength and time under his Enemies Colours Cum nemine obtrudi potest itur ad me Ter. What Husband will receive his Wife that hath
should bestir themselves who have as we say one foot in the Grave already A * Omnis motus naturalis velotior est in fine Stone the nearer it comes to the Center the swifter it moves The nearer any come to Death the greater should their preparation be for it It is * Abel Rediv in life of Mr Perkins observed of the Birds of Norway that they having in Winter very short dayes fly swifter than other Fowl in other Countries as if principled by the instinct of Nature thriftily to improve the little light allowed them and by the swiftness of their Wings to regain the shortness of their time How speedy and earnest should old men especially be in preparing themselves for Death who if they have neglected God in their youthful dayes have a great deal of work to do in a very short time 3. Constanter 3. And lastly Prepare your selves for Death Constantly so long as life shall last This God calls for 1 Cor. 15. last verse Be constant and immoveable alway abounding in the Work of the Lord. This was David's resolution Psal 119.112 I have enclined my heart to keep thy Statutes alway even unto the end So it was Job's Job 14.14 All the dayes of my appointed time will I wait till my change come So Job 27.5 6 Till I die I will not remove my integrity from me My Righteousness I hold fast and will not let it go my heart shall not reproach me so long as I live The like did Saint Paul as you may read Acts 20.24 Phil. 3.13 14 15. 2 Tim. 4.6 7 8. God hath promised to give the Crown of Glory or Eternal Happiness to such as persevere in a Christian course of life see Rev. 2.10 so Rev. 3.11 12. Heaven is not got per saltum at one sudden leap you must set out betimes and advance forward in the race of Christianity so long as you live You must run and not be weary walk and not faint Isa 40.31 Charles the fifths Motto Ulterius becomes every Christian he must advance still forward for he that runs half the Race and then gives it over Ioseth the Wager as well as he that never set forth See what is said Ezek. 18.24 When the Righteous turneth away from his righteousness and committeth iniquity and doth according to all the abominations that the wicked man doth shall he live All his righteousness that he hath done shall not be mentioned in his trespass that he hath trespassed and in his sin that he hath sinned in them shall he die If any man draw back saith God Heb. 10.38 my Soul shall have no pleasure in him and again ver 39. They draw back unto perdition Let Christians then who expect the Crown fight manfully under Christ's Banner against the World Sin and the Devil and continue Christ's faithful Souldiers and Servants unto their lives end Let them do that in their Spiritual what Caesar is said to do in his Temporal-Warfare Nil actum credens siquid superesset agendum Lucan Pharsal Lib. 2. Be still doing as though they had done nothing till all be done Now there will be alway something for a Christian to do till Death give him his Quietus est a Writ of Ease Rev. 14.13 Blessed are the dead that die in the Lord they rest from their labours There must be no resting till death We should be Volunteers in God's Service till Death disband us When William the Conqueror landed his men in Sussex he caused all Ships to be sunk that all hope of flying back might be taken away We are here landed saith an ingenious * Dr. Boys in his Postils on Rev. 12.7 Divine in this Valley of Tears we must neither faint nor fly but fight it out valiantly till Death the last Enemy be destroyed 1 Cor. 15.26 Good Christians are like Wine full of Spirits that continues good to the last drawing yea the older they are like good Wines the better they be Lâ—k 5.39 They are compared to Trees in Scripture Psal r. 3. so Isa 61.3 called Trees of Righteousness because filled with the Fruits of Righteousness Phil. 1.11 These Trees are never past bearing They shall bring forth Fruit in old age they shall be fat and flourishing Psal 92.14 It is an honour to be thus gray-headed in Religion Prov. 16.31 The hoary-head is a Crown of Glory if it be found in the way of Righteousness God highly prizeth a Mnason an old Disciple as he was Acts 21.16 that hath served him from his youth upwards Well then let us put the former directions constantly into practice Let us pray continually 1 Thess 5.17 Let us have our * Stata tempora set-times for Prayer and at least morning and evening let us offer unto God the sacrifice of Prayer Let us daily mourn for the sins we daily commit Nay those sins which God hath pardned we should reflect upon with grief of heart and pray for a farther manifestation of pardoning Grace so did David For the one and fiftieth Psalm was pen'd by David after he had gone into Bathsheba and after Nathan had brought him the news of a Pardon 2 Sam. 12.13 Some * Mr. Smith in his Doctrine of Repentance p. 105. observe after God had cast Adam out of Paradise he set him e regione Horti over against the Garden in the very sight and view of the place where he had offended that so oft as he lookt towards the Garden he might remember his sin and lament for it Let us constantly avoid such sins as we do lament So did St. Paul Acts 24.16 Herein do I exercise my self to have alway a Conscience void of offence towards God and towards men Let us do good works constantly Gal. 6.9 2 Thes 3.13 Let us constantly put on the vertues of Christ growing in number measure and exercise of grace Let us daily act faith upon Christ If we do thus not only begin well but continue in thus doing until death we shall when we have acted the last part of our life upon the Stage of this World every one of us apart here that joyful Sentence pronounced by Christ himself Eugè bone serve Well done thou good and faithful Servant Enter thou into the joy of thy Lord Matth. 25.21 Thus you see the forementioned Directions are to be practised Early Earnestly and Constantly these three Ingredients make our Services a sweet Perfume But because we are so backward to these things I shall in the next Chapter lay down a few Considerations to quicken us to the performance of the whole and so conclude CHAP. IV. Containing certain Motives to move us to prepare for Death NO Man can truly say of mine advice touching preparation for Death as Hushai said of Ahitophel's 2 Sam. 17.7 It is not good at this time Sure I am advice to it or practice of it is never unseasonable for this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the main business that we come into the World