which â—â—d had there prepared for them that love him He had a desire to â—â—art From whence by the way it will be worth our while to obâ—â—â—ve this That Paul's Desires were and so ours should be under the comâ—â—nd and conduct of Reason We should be rational in our affectiâ—â— and in our actions He was for that which was better the â—â—at and joint Cry of the many was Who will shew us any good 〈◊〉 4. So that if it be good let us have it though it be an infeâ—â—â—r good an unsatisfying good though it be a fading and transitoâ—â— good But a gracious Soul who hath been taught of God â—â—â—â—ghs considers and compares things and measures out his affeâ—â—â—ons to them according to that degree of Goodness which is in 〈◊〉 Upon less and lower goods he bestoweth a smaller love conâ—â—ding wisely That is enough for them as much as they deserve 〈◊〉 so his endeavour is to maintain and to carry toward them with 〈◊〉 indifferency of Spirit according to that Command 1 Cor. 7. â— 30. Let them that have wives be as though they had none and they 〈◊〉 weep as though they wept not and they that rejoice as though they â—â—â—iced not and they that buy as though they possessed not And then they bestow a greater Love upon a better Good and the deareâ—â— Love upon the best and highest Good It is good to have Communiâ—on with the Saints upon earth and I love that saith David Psal. 16 O Lord my goodness extendeth not to thee but to the Saints those excelleâ—â— ones in whom is all my delight He had a love of Benevolence foâ— others but a love of Complacency for these Upon others he bâ—â—stowed his Pity upon these only he placed his delight It is bettâ—â— to draw nigh to God and to have fellowship with him in Ordinaâ—â—ces And David was more pleased with that Psal. 27.4 One thiâ—â— have I desired of the Lord that will I seek after that I may dwell in 〈◊〉 house of the Lord all the days of my life to behold the beauty of the Loâ—â— and to enquire in his Temple He loved the Habitation of God's Housâ— and the place where his Honour dwelt but of all things it is best 〈◊〉 be in Heaven It is better to be with him there than to be with 〈◊〉 people here better to see him face to face there than to see him the glass of Ordinances here and therefore saith our Apostle have a desire to depart a strong ardent and impetuous desire Iâ— almost long to be gone were there not one thing in the way I coâ—â—â— be impatient of any continuance here in this dirty world Having a desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to depart the Original Woâ—â— hath divers significations and accordingly is diversly rendred 〈◊〉 it signifies to be dissolved or resolved which is done when thiâ— mixed or compounded are separated and divided into the seveâ— principles or parts of which it did consist Man is the compouâ—â— made up of a Spiritual and Terrene part the Soul and the Body 〈◊〉 Death these two are divided the Soul and Body are parted the 〈◊〉 from the other Again the Word doth signifie to depart so by our Learned Trâ—â—â—slators it is rendred in the Text. I have so long had mine abode hâ—â— and truly to me it seems full long enough I can very willingly move to another and better Countrey I am with all my heart reaâ—â— to take my leave of Persons and Things here I wait but for 〈◊〉 word of Command and so will draw up mine anchor and loâ—â— from hence I will hoise up and spread my Sails and with all possâ—â— speed make toward another Port that Haven of Peace and Râ—â—â— which lieth in the uppermost Region Once more This word signifieth to return and so as some the Learned conceive Paul doth here refer to that passage of Sâ—â—mon in Eccles. 12.7 The body returns to dust and the spirit to God 〈◊〉 gave it If you please we will conjoin all these and you may 〈◊〉 â—ake them together I know there will be a Dissolution my Soul and â—ody which like two loving Friends have lived so long together and â—â—ken part one with another in Weal and Wo in Joy and Sorrow â—ust one day be parted that knot which now most strictly holds â—â—em together must be untied and I am not in the least troubled at â—â—at Dissolution since I am fully assured That it will be followed â—â—th a closer Union and fuller Communion between Christ and me When once I have dropt this mantle of Flesh I shall be taken up to â—â—e Father of Spirits I know that I must go from hence this world 〈◊〉 not my last home nor the place of my constant abode I am but a â—â—lgrim and Stranger here as all my Fathers were and I am ready 〈◊〉 be gone so soon as the Messenger comes that shall be sent for me 〈◊〉 us pleas'd with the thoughts of my Journey because it is but a deâ—â—rture from Earth to Heaven from Friends to a God from poor â—â—â—â—nty and leaking Cisterns to the Fountain of Being the Springâ—ead of Comfort the Infinite Ocean of all Delights I must return was sent by my great Creator to act my part in the world and â—â—en that is done and my time is spent I must go to him to give 〈◊〉 account how my time hath been improved and how my part hath â—â—en acted I must go from whence at first I came and I am heartily 〈◊〉 of it for then it will be better with me than it is 〈◊〉 I care not how soon for the sooner the better for â—â—ough my body must be laid up in a dark and lonely Grave 〈◊〉 there putrifie and become meat for worms and be crumbled into 〈◊〉 and so continue for ought I know hundreds of years yet 〈◊〉 Spirit my precious and Immortal Soul shall return to God that â—â—de it by whom it shall be graciously received and welcom'd and â—â—th whom it is best to be This was that which he desired And here â—ould have you exercise your Thoughts and Meditations upon that â—â—pression of his I desire it and shall I offer you mine which may â—ord you some Light and Assistance Let us see whether there be 〈◊〉 something of Greatness in it whether it be not a lofty strain 〈◊〉 a pitch as every man cannot flye no not every Good man 〈◊〉 so take these Three Things with you 1. He doth not speak of a bare Submission in the case nor 2. Of being only contented to depart But 3. Of a Desire he had to it First He doth not say I submit to the will of God herein If he â—ease to call me away and will not allow me a longer continuance â—â—re I submit He shall dispose of me This indeed is unquestionably our duty as in all other things so particularly in this It is 〈◊〉 revealed will of God that all the living shall die only some 〈◊〉 excepted and those
A Funeral-Sermon Upon Occasion of the DEATH OF Mrs. LOBB Late WIFE of Mr. Steven Lobb Preached by SAMUEL SLATER Minister of the GOSPEL Psalm CXII 6. The Righteous shall be in everlasting remembrance LONDON Printed for Tho. Parkhurst and Tho. Cockerill at the Bible and Three Crowns in Cheapside and at the Three Legs in the Poultrey MDCXCI To the REVEREND Mr. STEVEN LOBB Dear Brother GOD having made a great Breach upon you by taking away her who was the delight of your eyes and I having seen the Body she left behind laid to Rest in its bed of Dust was â—hen by you put upon this last Office of Love in Preaching â—o your People on that occasion nor did I draw back â—ut being that very Evening seized by and for some time â—ontinued under a Sharp Distemper I could not Study a New Sermon but was forced to entertain you with one I â—ad Preached in mine own Congregation but a little before â—pon the Death of a Young Gentlewoman Mrs. Susan Hatchman the Text put into my hand as what in â—eer Health she had chosen for that purpose Well it â—aving been Preached you earnestly desir'd the Publishing â—f it and would needs have it from the Pulpit sent to the Press thereupon it is done and I have enough so it do much good I heartily sympathized with you for indeed I â—ove you the good Lord sanctifie the Affliction and sweeten â—t and make it up to you I said nothing in her Commendation while many do not deserve it she did not need it Her works praise her so do you and the Tongues of them that knew her I desire that he who can would fill up her room comfort your heart help you in your work and prosper it and having been your God be the God of your Seed that those young Branches may flourish in his Courts and bring forth much precious Fruit in their Season I leave you where I hope I found you under the healing wings of the Sun of Righteousness which are able to cure all Wounds and to supply all Wants and so remain Yours in the best Bonds SAMUEL SLATER November 20. 1691. A Funeral-Sermon PHILIP 1.23 I am in a strait betwixt two having a desire to depart and to be with Christ which is far better PAVL being a Prisoner at Rome where that Monster of men Nero sate in the Throne sent by Epaphroditus this Epistle to the Saints at Philippi with the Bishops and Deacons among other Reasons to prevent their being offended at his Sufferings which had fallen out to the furtherance of the Gospel his Bonds being famous in Caesar's Court and other Places which gave people occasion of enquiring into the reason of them by which means they came to understand something of Christ and the Christian Religion Besides many of the Brethren were by his Courage and Constancy encouraged to preach the word with greater boldness than before Some indeed preached Christ out of Envy to him that they might lessen his Interest and Esteem and advance their own But others did it out of a sincere and holy purpose to enlarge the Kingdom of Christ and to maintain and confirm what Paul had delivered for which he also now suffered knowing he was set for the defence of the Gospel And he comforted himself with such things as these That however tâ—e work was carried on and the Name of Christ was as a Precious Oinâ—ment poured forth and as for himself his afflictions should contribute to his Salvation through the help of their prayers and fresh supplies of Grace from the divine Spirit trusting according to his former Hope and Expectation that he himself should not through any Terror be ashamed to own and stand to what he had preached and that Christ should be magnified in his Body whetheâ— it were by Lâ—fe or by Death of which two which to chuse he knew not but was in a strait about it as he saith in the Text before us Wherein I shall take notice of and offer to your Consideration threâ— things and having with convenient brevity spoken to them I shalâ— present you with some Doctrinal Conclusions and shut up this Discourse 1. Here is Pauls Jâ—dgment 2. His Dâ—sire 3. The Strait in which yet he was First I shall consider his Iudgment which we have reason to counâ— solid and worthy of so eminent an Apostle The Object about which it was exercised is the Future State of Believers which they shall enter into when their Places here shall know them no more Aâ— for their present State that condition in which they are during their abode here he had given his thoughts concerning it elsewhere namely 1 Cor. 15.19 If in this life only we have hope in Christ we are of all men most miserable We might very well pass in the world for a company of Fools and Madmen should we keep under our bodies as we do and deny our selves the free use of those outward Comforts which others do abound in and expose our selves to so much Contempt and Scorn so great Hatred and Reproach so many Losses Crosses Sufferings and Persecutions if we had not a firm and well-grounded Assurance of something yea enough in another world to make us an abundant amends and recompence for all the troubles and vexations of this So that he there readily yields That as to present Temporal Enjoyments the condition of Wicked Men is of the two more desirable which hath been a great and sore Temptation to some Gracious and Holy Persons as you may see if you please to peruse the 73 d Psalm from the 1 st to the end of the 14 th verse But in the Text before us he speaks of a Future State into which the Saints shall enter when they take their flight and mounâ— up with wings as Eagles unto that delightful Place which God hath prepared for their Eternal Abode And he gives us his Judgment of this State as to Two Things 1. The Nature of it 2. The excellency of it And both these are worthy of our most serious and frequently-repeated thoughts 1. The Apostle tells us what that State will be as to the Nature of â—t of which he doth indeed speak very briefly but very fully From what he saith I may with highest confidence conclude That it is such â— State as now deserves to be the Object of the Saints Desire and â—hen they are once entred into it it will be eternally their Delight 〈◊〉 is such a state as now they may well long for and hereafter they â—annot but be satisfied with Such a State as that the Faith and Assuâ—ance of it may and doth work in them Joy unspeakable and full of Glory Then raise your Thoughts and Conceptions to the highest â—itch that you can and inlarge them to the utmost and tell us if you â—an what the enjoyment of it will do But if you ask What is that â—tate He tells you It is a being with Christ And that is Heaven
all their Beauty comparable to God and Christ. Secondly It is better to be with Christ in Heaven than in anâ— State to be enjoyed here though it be as good as Spiritual and Gospâ—â— Enjoyments can make it and if any thing doth make it good indeed if any thing do render it grateful and delicious to an Holy Soul iâ— is these things these are the best and sweetest of all his Enjoyments these the Cream the Flower and Quintescence were it not foâ— something of these Earth would be an Hell to him yea and sâ— would Heaven be too Psalm 73.25 Whom have I in Heaven but theâ— and there is none upon Earth that I desire beside thee Let the Ark which was the Symbol of God's presence and the place before which Israeâ— was to Worship be taken by the Philistines and the good Wife oâ— Phinehas thought it was not worth her while to out-live so great loss but being told that a man-child was born unto her she calleâ— it Ichabod and said the Glory is departed from Israel for the Ark oâ— God is taken and died presently It is the Gospel and Communioâ— with God in the ways of the Gospel that an Heaven-born Soâ—â— doth value a Nation by and it self by these are the things in whicâ— he placeth his chief Joy and from which he fetcheth his strongeâ—â— and most sovereign Cordials The good man tells us Psalm 84 1â—â— That He had rather be a door-keeper or as the Margin hath it chuâ—â— rather to sit at the threshold in the house of his God than to dwell in the tents of wickedness he had rather chuse to pick up the Crumbs under Christ's Table than to sit at the upper end of the Creatures Board when it is furnished with the choicest Dainties Where is the experienced Christian that doth not find himself at a loss for a word when he undertakes to tell others what God hath done for his Soul Who can express with how much ravishing delight he sits under the shadow of Christ at an Ordinance and how sweet his Food is to his Taste How he enjoys himself when he is led into the Banquetting-House and there hath he the Banner of his Saviour's love spread over him How greatly is he ravished when there is Peace spoken to him â—n a Sermon that passeth not only all expression but likewise all understanding How is he rais'd up to the highest Admirings and praises when Divine Love is shed abroad in his Heart by the Holy Ghost and an interest in Christ and the Covenant is Sealed to him â—t a Sacrament or when he finds his Sails after he had lain for a â—ime Becalm'd or Wind-bound filled with a fair or fresh Gale from â—he Spirit or his Soul inlarged in Duty so as to run the way of the Commandments and in its Holy motions made like unto the Chariâ—ts of Amminadib When the Spirit of God darts into him Beams â—f light and by them so irridiates his Graces that he can see them â—o be what indeed they are and bears such a plain and full Testimoâ—y to his filial Relation to God as he thereby is imboldened to go to â—he Throne of Grace and Cry Abba Father Then indeed is his â—oul satisfied as with marrow and fatness and then he doth with Triumphs sing The lines are fallen to me in pleasant places and I â—ave a Goodly heritage Yet to be with Christ is far better than all â—his and that upon a Threefold account viz. Upon account of 1. The Purity of that State 2. The Perfection of that State 3. The Immutability of that State First The Future State when the Saints shall be with Christ in â—eaven will be a Pure State In this life when things are at the best â—here is a mixture there is no Saint that hath so bright a Day as â—hat there is not in it something of a Cloud He that is washed in â—he fountain opened for Sin and for Uncleanness and hath made it â—he great part of his business to cleanse himself from all filthiness â—oth of Flesh and Spirit will upon a review find there is still need of washing his Feet He is indeed made light in the Lord and bâ— shines before men yet when his Candle burns most bright it stand in need of snuffing Suppose him to be truly Gracious yea eminently so there have been upon him plentiful effusions of the Spirit and out of the fulness of Christ he hath received Grace yea Gracâ— for Grace yet after all this there is in him Corruption as well aâ— Grace Dross as well as Gold and Flesh as well as Spirit Thâ— Apostle Paul as far advanced as he was toward Heaven and Glorâ— could not for his heart suppress his Complaints and Groans buâ— must give himself a little ease by uttering them and telling God anâ— Man what to his pain and sorrow he felt within viz. A Law iâ— his Members warring against the Law in his Mind which was 〈◊〉 powerful as to be often prevalent and bring him into Captivity 〈◊〉 the Law of Sin and Death which was in his Members and he coulâ— not chuse but in a pang of desire call and cry out for deliverance 〈◊〉 a poor Gally-Slave would from his Chain and Oar Romans 7. 〈◊〉 O wretched man that I am who shall deliver me from the body of thâ— death They that have the Comeliness of Christ put upon them anâ— not without something of their own Deformities and may in thâ— case say as the Spouse did in another I am comely and black toâ— comely as the Curtains of Solomon yet black as the Tents of Kedâ—â— And Oh! How do the thoughts and consideration hereof maâ—â— them ashamed and blush to lift up their faces towards God But 〈◊〉 the Future State they will be clean every whit and without Spot 〈◊〉 Blemish or Wrinkle or any such thing Then there will be in theâ— nothing to offend God nothing to offend themselves nothing thâ— shall be a cause of displeasure to God or of grief to them nothinâ— that shall fully their beauty or eclipse their light nothing that shaâ—â— disturb their pleasant rest or retard their Holy motions The Inhâ—â—bitant shall not say I am Sick nor shall he say I am sinful He shaâ—â— neither be Sick of Love as the enamoured Spouse was nor Sick of Siâ— as the humble and broken-hearted Penitent is It is in that Statâ— in which the Church and her Children shall be Clear and Glorious 〈◊〉 the Sun here they are and while here they will be but as thâ— Moon with their Spots which yet they are not as some proud oâ— Secondly That Future State in which the Saints shall be witâ— Christ is a Perfect State Whatever some deluded Souls have anâ— do fancy to themselves in this World there is no such thing as peâ—â—fection to be attained to here tho that be not above the desire anâ— hope of the Babes in Christ the meanest and weakest Saints yet iâ— is out of the
send for me home 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have an ardent and flaming desire to depart I stand upâ—â— Tiptoes and am reaching out unto that state Never did Boy School more long to break up and go to his Mother than I do to 〈◊〉 to my God and Saviour Never did Bride or Bridegroom more 〈◊〉 for their Wedding-day than I do for my Dying-day These woâ— in the Original do as Learned Zanchy observes signify more 〈◊〉 barely to desire for simply to desire may amount to no more than 〈◊〉 a sudden Motâ—on a transient Flash a momentary Passion which 〈◊〉 Iona's Gourd starts up on a sudden and doth as quickly vanâ— Whereas when the Apostle saith Having a desire he doth plaiâ— intimate to us both the vehemency and permanency of the thiâ— that his Soul stood that way it was immovably set for a Departâ—â—â— His desire was such as had a great strength and ardour in it 〈◊〉 which would last and not abate any thing until it was accomplishâ—â— I desire to depart and shall go on to desire it until that wisht 〈◊〉 day comes in which I shall actually go till my Soul be set at liberâ—â— and upon its flight under the heavenly Convoy to that blissful plaâ—â— where my Lord and Saviour is So I have finished the second thâ—â— observable in the Text. We now come to the third which there inâ—â—ed obtains the first place viz. The strait in which at this time our Apostle found himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am in a strait betwixt two The word according to 〈◊〉 Criticks signifieth such a straitning as is that of a City when it is â—â—sely besieged by a strong and vigilant Enemy so that there is no â—â—tting out nor coming in such a perplexity of mind as that a man â—â—at an utter loss not knowing what to do nor which way to turn 〈◊〉 This was Paul's case unto this loss was he brought He had two â—â—ings before him one of which must of necessity be but which of â—â—em considering his Circumstances he should make choice of he â—â—d not know He was in a kind of AEquilibrium the Scales did hang â—â—en and he could not tell to which side he should incline Quest. But here it may be asked How came this to pass What acâ—unt is to be given hereof Or what was it that did thus puzzle the â—â—ostle and reduce him to so great a strait Unto this I shall answer â—st Negatively and then Affirmatively First Negatively and 〈◊〉 in these three things First Paul was not brought into a strait by the fore-thought of these â—â—ins and Agonies which dying Persons feel those great difficulties there 〈◊〉 in shooting the Gulf. It is very hard and tedious for some to unâ—ess in the Evening of their day the Garment of Flesh goeth hardly 〈◊〉 The pangs of Death are many and great in some poor Creatures â—s true it is not so in all there are those to whom an easy and comâ—â—â—table passage is granted there are no bonds in their death they pass â—ough their day with a great deal of comfort and at night are â—ought to bed with a great deal of ease they have not any violent â—rows nor strong Convulsions nor mighty Wrestlings but they 〈◊〉 away in a Sleep and sweetly breathe out their precious and preâ—â—red Souls into the Arms of God the Bosom of Jesus that Bed of â—ices and pleasant resting-place But it is not thus in all no no 〈◊〉 to some yea to many death comes like its self a King of Terrors â—â—th a most grim and ghastly countenance handling them roughly 〈◊〉 the great affliction of the Relations who are forced to withâ—â—aw as unable to bear so dismal a sight and to the astonishment of 〈◊〉 standers who cannot give the Narrative of it unto others withâ—â—t mingling it with Sighs and Tears How hard a matter do some â—or Creatures find it to dye Fain they would but cannot How â—â—ng are they about the work before they can dispatch and finish 〈◊〉 How many a Sigh is fetcht and Groan is spent before they can send forth the last breath Specially they find it difficult to dye 〈◊〉 are called out to suffer Martyrdom those who are slain for 〈◊〉 Word of God and the Testimony of Jesus which they hold 〈◊〉 have felt the very worst that Death could do the utmost of 〈◊〉 Rage and Fury being put to the most exquisite Tortures that 〈◊〉 Wit and Malice of inraged Enemies assisted by Hell its self coâ— possibly invent Some being put upon the Rack where all their Boâ—â— have been dislocated and others upon the Wheel where all thâ— Bones have been broken and others made a Burnt-Sacrifice beiâ—â— committed to the fury of merciless Flames and gradually consumâ— in a slow Fire and at last reduc'd to Ashes which human Natâ— could not have born with that invincible Patience which they expreâ—â— had they not been supported by the Divine Power and had preciâ—â— Cordials given them by the Invisible and Gracious Hand of the 〈◊〉 Comâ—orter which our dear Lord Jesus promised to send his Churâ—â— and People that he might be with them and who being a Spiritâ— Wisdom and Love will not fail to afford them the most Sovereâ— refreshings in the time of their most pressing necessities But thâ— dying agonies did not move Paul we do not find him concerâ— about them As he made it his great desire to live as God woâ— have him holily exemplarily and fruitfully fighting the good figâ— and keeping the Faith so he was free to dye as God would hâ—â— him That God who did order and cut out the work of his 〈◊〉 should chuse the kind and manner of his Death I have indeed heaâ—â— some truly Gracious Persons say They were not afraid to be deâ— because sure of an Eternal Happiness in the other world havâ— their Evidences for Heaven so fairly written that they could 〈◊〉 and read them but for all that they were afraid to dye because the difficulty of the passage So was not Paul for he did not atâ— doubt of his Care and Goodness who having loved his own lovâ— them to the end and in it too He did not in the least question 〈◊〉 the same God who was with him in the Work of his Ministry and the way he did take would never leave him nor forsake him 〈◊〉 be also with him in the valley of the shadow of death and therefore 〈◊〉 there he would fear no evil Secondly Paul was not in any strait upon the account of any unceâ—â—tainty about his future State not knowing what would become of hiâ— or where his lines would be cast next or whither he should go aâ—tâ—â— Death He was a wiser man than not to secure as the Proverb 〈◊〉 the main chance and I heartily wish there were more of that 〈◊〉 Wisdom to be found among the Children of Men and that they â—â—uld live less for time and more for Eternity As for mine own 〈◊〉 it is to me
Ease which through the Blessing of God it doth produce in the Patient that takes it Death hath but a bad look a grim countenance but yet it comes upon a good Errand it hath the hands of Esau which are very rough but its voice is the voice of Iacob speaking Peace and Comfort to a Child of God You see here in the Text that Paul desir'd it and he very well understood himself he knew there was sufficient yea abundant reason for his doing so It must be acknowledged That Death was at first threatned as a Curse and since the Fall it hath been inflicted as the Punishment of Sin But God for the great Love wherewith he loves his People and for the sake of his Son our dear Lord Jesus hath as to them turned that Curse into a Blessing That which was a part of the Curse is now the high-way to all Blessedness as matrers do now stand not to dye would be a loss a prejudice to the Saints Iob 7.16 I loath it I would not live alway if I might I would not i. e. here in this world It is a very great aggravation of the misery of the Damned in Hell that they cannot dye death flees from them tho they desire it and seek it and earnestly call after it yet it will not come nay it cannot The hopes of Annihiâ—ation would be grateful and pleasant to them fain they would not be but be they must whether they will or no. But Death will come to a Child of God would he not live always then â—hall not Only to him Death comes in the fittest season not till work be done and he be ripe for Glory he goeth to his Grave 〈◊〉 shock of Corn in its season If Spiritual Death be taken away â—â—ch separates between the Soul and God Natural Death can do hurt tho it doth for a time separate between the Soul and the â—â—ly Now from this Truth two things do necessarily follow â—irst That Death is not to be feared by a Believer There are other â—â—gs enough which are the proper Objects of our Fear and it would our â—olly not to fear them Of these things Sin is one Do not liâ— to its voice nor comply with its motions nor set your hand to work though it come with the most tempting smiles and alluring â—rms stand at a distance from it and bid defiance to it for its 〈◊〉 is more bitter than wormwood God is another Jer. 10.7 Who â—â—d not fear thee O King of Nations for to thee it doth appertain It â—art of that natural worship which is due to him fear him as â—â—ldren a Father rejoyce at the remembrance of his Holiness and 〈◊〉 the Lord and his Goodness fear to break his Commands and â—buse his mercies and thereby provoke him to withdraw from 〈◊〉 his assistances and comforts and to set upon you the marks of displeasure Your own hearts are another if he that trusts in his 〈◊〉 heart be a fool then to be afraid of our selves and of our own â—â—ts is a special piece of wisdom As the heart of man is knotty â—crabbed so it is treacherous deceitful above all things and deâ—ately wicked therefore let us watch our hearts and be jealous 〈◊〉 our selves with a godly jealousie But be not afraid to dye A â—â—â—istian ought to be at God's ordering Be willing to live as long as 〈◊〉 will have you though it be an afflictive and troublesome life â—â—gh it be a sickly and painful life though it be a mean and poor 〈◊〉 Iob could say upon his Dunghill in the midst of outward and â—â—â—ard anguish Iob 14.14 All the days of my appointed time I will 〈◊〉 till my change shall come Wait with patience live out of a prinâ—e of obedience to God and then be willing to die when God will 〈◊〉 you Death hath lost its sting and now you may play with it 〈◊〉 reconciled and therefore will not be unkind nor do you a misâ—f It is your Father's servant and therefore cannot go beyond his â—â—mission the Scripture tells you 1 Cor. 5.21 22. Death is yours â—ell as life It is a part of your interest You owe a great deal to â—â—th as it puts an end to all your sins and sorrows and as it is a pasâ—â— though a dark one to Heaven and Glory Secondly The Death of those who died in the Lord is not upon 〈◊〉 account to be bewailed by those their near and dear Relations that superâ— them Indeed as it is a loss to the Family and Friends and to 〈◊〉 Nation and to that part of the Church which is here a sense of 〈◊〉 and a sorrow for it is to be allowed them and commended 〈◊〉 them for it is no other than their duty It is a sign of a bad heaâ— and of approaching evil when the righteous perish and no man 〈◊〉 it to heart Isa. 57.1 Only that Sorrow is to be kept under coâ—â—mand and within those bounds that Religion and right Reason 〈◊〉 set it Tho over their Graves we may drop our Tears we must 〈◊〉 drown our selves But the more deeply sensible we are of our loss 〈◊〉 more careful and diligent we ought to be about the improving 〈◊〉 making it up Have we lost much of the Creature then let us labâ— to get so much the more of God and Iesus Christ There is not 〈◊〉 loss here below that we can meet with but if we will be founâ— the way of our duty it may yea for certain it shall be repaâ— and made up to us But the Death of Holy Gracious Persons is to be bewailed upon their account They stand in no need of anâ— our Sighs or Tears Their case doth not call for it Tho they diâ— their Strength and Prime in their Youth or in their consistent 〈◊〉 yet they did not dye too soon They liv'd as long as God would 〈◊〉 them and that was long enough They do not dye too soon who 〈◊〉 they dye go to Christ. Rev. 14.13 Blessed are the dead that dyâ— the Lord. They are not miserable then but happy yea more haâ—â— than ever they were before When thou thinkest My Relation is dâ—â— follow that thought with this My Relation is blessed Now she 〈◊〉 indeed now she is happy indeed The life she had here 〈◊〉 not deserve the name of a life if compared with that life which now hath with Christ. Fifthly A truly yea an eminently Gracious Person may be in a 〈◊〉 about dying-work When David was almost consumed with the 〈◊〉 of God's hand He prayed O spare me that I may recover streâ—â— before I go hence and be seen no more Psal. 39.13 When Hezâ—â— was commanded by the Prophet from the Lord To set his housâ— order for he should dye and not live he turned his face to the wall 〈◊〉 prayed and wept sore Isa. 38.1 c. Paul here was in a strait 〈◊〉 that proceeded from a more noble Cause than that of many 〈◊〉 was brought into it
by the dear love he bare to Christ and the Châ—â—â—â— But how many are brought into it by a fond and foolish love to 〈◊〉 world They could be willing to go to Christ were they not loâ—◠〈◊〉 leave their Earthly Comforts Relations and Possessions They â—â—uld live to see their Children grown up well disposed of and proâ—â—ded for in the world but they may live to see them their Sorrow â—â—d Shame their Vexation and Torment Others are in a strait and â—aid to dye because they do not know whither they shall go when â—â—ey dye they want assurance of the Love of God and their own â—â—ernal Salvation for which want they may possibly thank their â—â—n supine carelessness and neglect not having given as they ought â—â—â—igence yea all diligence to make their Calling and Election sure â—â—hers are in a strait by reason of those severe Rebukes and Wounds â—hich they receive from their own Consciences They have been off â—om their watch and Temptations from Satan or the world have â—oke in upon them and mastered them and their own Corruptions â—â—ve prevailed against them and their Consciences instead of being â—â—eet Comforters prove their dreadful Tormentors by means whereâ—â— they poor Creatures know not how to look God in the face â—â—d so they know not how to look Death in the face And indeed it â—â—nnot but be very sad and dismal with any one who is in this condiâ—â—on and at the same time thinks in good earnest that his death is 〈◊〉 hand Therefore let it be your work by utmost diligence and conâ—â—nt care of holy walking with God to prevent such straits as these â—â—t weaned hearts sit loose from the world do your duty keep â—ur selves unspotted commit your all to God clear up your Eviâ—ences make up your Accounts and get all things set in order â—â—at when you come to dye you may have nothing else to do Sixthly The Interest of Christ and his Church should be preserr'd beâ—â—re our own particular Interest Thus Iohn the Baptist did when some 〈◊〉 his Disciples told him He to whom thou barest witness baptizeth and 〈◊〉 men come to him They thought their Master's Glory would be â—â—ereby eclipsed Observe now his Answer thereunto Iohn 3. â—â— 30. The friend of the Bridegroom which standeth and heareth him â—â—joiceth greatly because of the bridegroom's voice this my joy therefore is â—â—lfilled he must increase but I decrease They could not bring him â—etter and more welcom news Our Apostle here judged his abiding 〈◊〉 the flesh was more needful for the Saints in order to their furtheâ—â—ance in the way to Heaven and the increasing of their Joy of â—aith and thence concluded he should abide and continue with â—hem and was upon mature deliberation free to do so It ought to â—e so with us We should be willing to be kept out of our Rest so â—ong as we have any more work to do for God We should be content to stay for our future Reward so long as we may be further serviceâ— in the world And indeed it is richly worth a Bâ—lievers while to 〈◊〉 here until he hath dispatch'd all that for which he was sent hithâ— and not to have Death put in its sickle to reap him before he be tâ—â— rough ripe You have a great deal of Reason to long for Hearâ— because of the Company Happiness and Glory which are there be enjoyed and because of that noysom body of Death which 〈◊〉 you carry about with you and because of the Temptations Aâ—ctions and various Troubles you meet with here Yet be not impâ—â—â—ent but all the days of your appointed time do you as Iob 〈◊〉 wait till your change shall come You will lose nothing by stay 〈◊〉 God's time which is in all things the best The greater Service yâ—â— do for him either in an active or passive way the more weigâ—â— shall your Crown be Lastly Whensoever and about whatsoever it is that we are brought 〈◊〉 a strait it is our wisest way to commit the business to God and leave the 〈◊〉 termination unto him When the Scales do hang even in our Judgmeâ—â— let God before whom all things are naked and open have the turâ—â— of them It is said of Moses Deut. 34.5 That he died according to 〈◊〉 word of the Lord at the Mouth of the Loâ—d so it is in the Hebrâ—â— Some read it The Lord commanding him 〈…〉 Annotations â—â—â—der it by the Ordinance of the Lord or at the Appointment of Gâ—â— It is not fit that we should have the prolonging or contracting of 〈◊〉 Lives in our own hands that Power is best and saâ—est in the haâ—d that God whose right it is The Church said He should chuse their heritance for them let us also say He shall chuse for us the time 〈◊〉 our continuance here and of our departure from hence If we wâ—â— to chuse for our selves very few if any would chuse well but soâ—â— of us would dye too soon and others of us would live too long Let therefore refer it to God While he is pleased to add to our day us conscientiously mind our duty living to the best purpose that can and serving our Generation according to the Will of God 〈◊〉 then we may satisfie our selves with this That we shall be sure to 〈◊〉 in the best time In a word Let every one of us be willing to 〈◊〉 here until God send for us And then the good Lord put us iâ— such a frame as that when we are sent for we may be willing to FINIS