on Luk. 7.12 13. p. 13. Dr. saith Their less confirmed constitution is sooner discomposed and out of temper Their fresher blood is more susceptive of infection their warmer and agil spirits more easily blown up into a feaverish heat and flame Infectious Distempers as Plague Measels Small-Pox c. soonest seize on the purest Complexions and speedily overturn the best-built structures of Nature The purest Fruit soonest perisheth When Jonah's Gourd was fullest of Sap and Verdure then the Worm smites it and it is gone Strong Cedars sturdy Oaks are hewen down when Death layes the Ax to the Root of the Tree Great Zerxes wept to think that the strength of his Army could not keep Death out of his Quarters If thou beest as strong as Sampson or David's three Worthies whom you read of in 2 Sam. 23.8 yet sickness may soon weaken thee and Death lay thee flat on thy back 2. Some measure their life by the lives of others as their Neighbours and their own Kindred They see many Neighbours older than they by many years and besides their Father is alive and Grandfather lived long Their Generation used to be long-liv'd and therefore they reckon on many years But this is deceitful reckoning for young men die as well as those that are striken in years see Job 21.23 24 25 26. So Job 36.14 They die in youth So Jer. 9.21 Death is come up into our Windows and is entered in at our Palaces to cut off the Children from without and the young Men from the streets Old Age is a Distemper that very few in comparison die of And though your Father be alive and your Grandfather lived long yet many times Children die before their Parents Gen. 11.28 Haran died before his Father Terah Absalom out-lived all his Children Naomi lived to see her Children buried as well as her Husband Ruth 1.5 So did Job Job 1.18 19. To end this The Sons of Jacob as * Mr. Fuller in his Comment on some of Ruth one observes when they came to the Table of Joseph sat down the eldest according to his Age and the youngest according to his Youth Gen. 43.33 But Death observes not this method he takes not Men in seniority but sometimes sends them first to their Burial that came last from the Birth and those that came last from the Womb first to their Winding-sheet 3. Some think they shall live long because they are temperate and chast Intemperance doubtless destroys many Plures gulâ quà m gladio More perish by gluttony than by the Sword Multos morbos multa fecerunt fercula Seneca Epist 95. And drunkenness is destructive to the bodies of those that delight in it Prov. 23.29 30. Whence come Dropsies Gouts Feavers Rheums and such like Distempers but usually from excess in eating and drinking Lasciviousness and excessive wantonness is likewise an impairer of strength Prov. 5.11 so Prov. 31.5 But yet the most temperate and chast men may die soon For these are very subject to infectious Maladies neither are they priviledged from manifold chances and unexpected surprisals which may suddenly put an end to life 4. and lastly Others because they have been sick and are recovered they hope to see many dayes But alas how ordinary are relapses into the same distemper that men think they are recovered of And those relapses as Physitians say and Experience doth witness most dangerous But if a man be perfectly recovered of one distemper how ordinary is it for that man to fall irrecoverably into another Ambros. de Obitu fratris 3 Tom. p. 16. Satyrus St. Ambrose's Brother returned from Africk by a perilous Voyage for he suffered shipwrack and escaped drowning very narrowly by swimming yet having escaped so great a danger within a short t me after his arrival and return to his Friends fell sick and died amongst them If you escape one danger you know not how soon you may fall into another If you recover of one distemper you are but reprieved for how short a time God only knows O courteous Reader deceive thy self no longer Death like a Mole is secretly undermining thee Thou art far nearer Death and the Grave than thou art aware of Consider 1. How many Diseases thou art subject to which like so many Worms lie gnawing at the Tree of Life The very eye as some Oculists observe hath above sixty Diseases attending it Innumerable then must the diseases be which the whole body is subject unto This Body of ours which is fearfully and wonderfully made Psal 139.14 like a curious Watch is soon out of order and oft-times Physicians with all their skill cannot mend it again Non est in medico semper relevetur ut aeger Ovid de Pont. Lib. 1. Eleg. 4. Interdum doctá plus valet arte malum Some mens Bodies are ground to pieces with the Stone some destroyed with the Epilepsie See Mr. Ley's Sermon on Jam. 4.14 or an Imposthume which insensibly gathers to an head breaks in a moment and stops the breath of mans Bosom or stifles the spirits of his Brain Some Bodies are blown up with the Cholick or Illiaca Passio Some eaten up insensibly by a Consumption some drowned with the Dropsie some burnt with a Feaver And indeed many new Diseases break forth amongst us which puzzle Physitians not only how to cure them but how to call them These bodily Distempers are as so many warning-pieces which God many times shoots off before he send his murdering-piece 2. De civit Dei lib. 22 cap. 22. Consider the manifold chances which may befal thee Quid de innumeris casibus qui forinsecùs corpori formidantur Aug. There are casual mishaps as well as Diseases innumerable which may prove destructive to life We all receive life but one way viz. by Generation but we may lose it many * Mille modis morimur Sen. l. 7. 1. Controvers wayes As we see in a Garden-Pot the Water is poured in but at one place viz. the narrow mouth but it runs out at an hundred holes If we ride on Horseback the Horse may start or stumble and cast us that we may rise no more Absaloms Mule running from under him hastned his destruction 2 Sam. 18.9 c. If we walk on foot we may take immoderate heats and colds which may bring with them incurable Distempers Thieves and Robbers may surprize us wound us and leave us for dead Luke 10.30 Some Beast or other may kill us as the disobedient Prophet was slain with a Lyon 1 Kings 13.24 Or a Drunkard worse then a Beast enraged by strong drink Prov. 20.1 may speedily dispatch us Walking in the streets a piece of Timber a Stone or Tile from an House may suddenly fall upon thee and strike thee dead As a piece of a Mill-stone thrown from a Tower broke the Skull of Abimelech Judg. 9.53 D. Stuarts Catholick Divinity p. 163. Martial makes mention of one that was kill'd with the fall of an Ice-sicle which caused
19. Herod looked on it so sad to die unlamented that he gave express command that when he died one of every Noble Family in his kingdom should be slain Dr. Abbot 6th Lect. on Jonah p. 124.1 that by that means his death might of necessity be lamented if not for love of him as the Tyrant had no reason to expect yet for the loss of others Joseph Antiquit. The saying of Solon Dr. Willet on Gen. p. 251. Mors mea non careat Lachrymis and let not my death want tears so it be done temperately is to be preferred before that of Ennius Nemo me lachrymis decoret Let no man mourn for me He hath lived Tellius inutile pondus a very unprofitable wretch who being dead is carried forth as servants carry out the sweepings of the House or guts of Birds or entrails of Beasts without any shew of sorrow Tears then at death of Friends are silent expressions of the usefulness of our dead Friend whilest living and of our value and esteem of him And if we seriously consider losses of this nature how can we chuse but weep For a wife to lose her husband the Guide of her Youth Pro. 2.7 who was a shield to defend her or as the Sun to chear her Gen. 37.9 10. must needs be a bitter loss So for a Husband to lose his Wife the Wife of his Youth Prov. 5.18 or the Wife of his Bosom Mic. 7.5 the desire of his eyes Ezek. 24.16 18. must needs be a bitter loss So for Parents to lose Children who have their being from them and from whom they expect comfort in their old age must needs be a bitter loss So how can Children chuse but weep at death of Parents to lose a Father that begot them Prov. 23.22 and took pains to provide for them 1 Tim. 5.8 so to lose a dear Mother that bare them nine months in her belly twelve months in her arms and many years in her mind and care must needs be a bitter loss Yet the Apostle in the catalogue of offenders that should come in the last dayes and surely ours are the last tells us of some that shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.3 without natural affection unnatural to Relations whilst living and when dead as if their hearts were hewen out of a Rock they are unmoved they can with dry eyes and cheeks behold the Funeral Solemnities of Parents Children Husband Wife c. without any shew of sorrow Though God strikes them through their Relations yet they have not grieved Jer. 5.3 let such consider that of the Psalmist Psal 28.5 because they regard not the works of the Lord nor the operations of his hands he shall destroy them and not build them up God there threatens such as are affected with sad passages of his providence the chief of which we conclude are loss of Friends and Relations The Poet had observed an unnatural Son that before the time would be enquiring into his Father's age Filius ante diem Patrios inquiret in annos He would have his Father wrapt up in his winding-sheet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mixtus fletui risus Sphinx Philos p. 316. that he might rip open his Baggs would have him in his Coffin that he might enter into his Coffers And when the time of his Fathers interment is at hand which to him comes never sooner than expected or desired this unnatural Son it may be goes clothed in black having a light and merry heart under a sad and mournful habit So many Wives that have lived it may be too loosly and wantonly at their husbands death like that woman that Joab sent for 2 Sam. 14.2 feigh themselves to be Mourners and put on monring Apparel Thus Bathsheba's mourning for her husband Uriah 2 Sam. 11.26 is thought by some to be hypocritical for by his death she was freed from her husbands rage from shame and punishment which she justly deserved and withal she had hopes to become a Queen as indeed she did But let such hypocritical Mourners consider without repentance their portion will be with Hypocrites where Mat. 24.51 there shall be weeping and gnashing of teeth In Hell there is weeping in good earnest And every tear shed is so far from quenching Hell-fire that like Oyl it will encrease the flame thereof and here I leave such unnatural wretches On the other side some there are that at death of Friends weep immoderately they weep till they can weep no more as the expression is 1 Sam. 30.4 they are so impatient that for ever after they lead disconsolate lives sitting daily inter suspiria lachrymas sighing sobbing and sorrowing they are so discomposed that they cannot as the Apostle commands attend upon the Lord without distraction 1 Cor. 7.35 They cannot pray nor meditate nor give thanks to God with that fixedness and composure as they ought to do Psal 57.7 And it may be they forbear going to Church because they cannot endure the sight of their friends grave Nay further they are not only inwardly pensive but outwardly passionate they fill Heaven and Earth with Exclamations Horrendis gravitèr Coelum pulsâsse querelis And many times passionate unsavory Speeches the scum of a discontented spirit proceed from them as from Jonah when his Gourd withered Jonah 4.8 9. He wish'd himself dead and tells God He did well to be angry even unto death St. Austin speaking of his Mothers Death said Aug. Confess lib 9 cap. 12. Oculi mei resorbebant fontem suum usque ad siccitatem His eyes had drained his very Fountains dry so excessive he was in weeping Indeed this hath been an infirmity in the best of men and women See Jacob at the supposed death of Joseph Gen. 37.33 34 35. He rent his clothes and put sackcloth upon his loins and mourned for his son many dayes and all his sons and all his daughters rose up to comfort him but he refused to be comforted and he said For I will go down into the grave unto my son mourning thus his father wept for him His mourning like the swelling of Jordan Jer. 12.5 impetuously passed the banks of Reason So if mischief saith he befal Benjamin by the way in which ye go then shall ye bring down my gray hairs with sorrow to the grave Gen. 42.38 So David hearing news of the untimely death of Absalom the text tells you ◠Sam. 18.33 The king was much moved and went up to the chamber over the gate and as he went thus he said O my son Absalom my son my son Absalom would God I had died for thee O Absalom my son my son David is too excessive in his grief and speaks things that were not fitting as passionate men use to do Would God I had died for thee Why David what would have become of the Kingdom what miseries would it have been involved in if Absalom had survived The violence of Passion here makes David forget himself Gods
rest from their labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serm. 46. Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from troubles of condition so from labours of calling as from pain so from pains-taking Mors remedium potiùs poenae quam vindicta culpae saith St. Ambrose for a punishment was it said to man In the sweat of thy brows thou shalt eat thy bread i. e. get thy living but for his comfort was it added until thou return to the Earth for then no more toyling wearying our selves about the things of the world Our sweat aswel as our tears shall then be wiped away Death gives a Quietus est it brings to rest The body shall no longer be worn with care when laid up in the common Wardrobe of the Grave 7. From Ignorance Job 11.12 Man is born like a wild Asses Colt he is a rude and silly creature The most intelligent person may complain with Agur of his bruitishness Prov. 30.2 David compares himself to a worm Psal 22.6 which is a poor sandblind creature The best are ignorant of far more things than they know Maxima pars eorum quae scimus est minima pars eorum quae nescimus Our understanding naturally is darkned and we are alienated from the life of God through the ignorance that is in us Ephes 4.18 The Devil who was a lyar from the beginning told our first Parents Gen. 3.5 In the day ye eat thereof your eyes shall be opened and ye shall be as Gods knowing good and evil As though the Tree of Knowledge should be Eye-bright to them but alas by this means they lost their spiritual eye-sight Ever since the fall the Lamp of Reason burns dim how busie is Man to gain a little knowledge and after all his industry how staggering is he in the apprehension of Truth Even God's dear Children whilst in this world see many things darkly 1 Cor. 13.12 Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many things seem to be a riddle and mystery to them which they cannot unfold here they meet with Arcana Naturae Scripturae Providentiae many knots in Nature Scripture and Providence which they cannot untye but hereafter when the dust of mortality is wiped from their eyes and they placed in Heaven then shall they see face to face and know even as they are known then shall they perfectly recover their eye-sight and have the perfect use of their reason In tuo Lumine videbimus lumen In thy Light we shall see light Psal 36.9 And this Light shall be clear without any mixture of Errour 8. And lastly Death frees Believers from Death As it was with Christ the Head being raised from the dead dieth no more death hath no more dominion over him Rom. 6.9 so it is with the members being once dead they die no more Indeed while they live here they die daily 1 Cor. 15.31 for our life is in a dying condition Infancy dies in childhood childhood in youth youth in manhood manhood in old age we are never at one stay till dust return to dust But when the Righteous die then they live Rev. 21.4 There shall be no more death Mr. Hill Life-Everlasting p. 75. So that as the Greek Critick said of the Bow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name signifies life but the work was death We may say the contrary of Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Its name is Death but it brings to Life everlasting 2 Cor. 5.4 Mortality at death is swallowed up of Life I come now to the positive benefit that a Believer receiveth by death But here I may take up that doleful Query of the captivated Jews Psal 137.4 How shall we sing the Lord's song in a strange Land how should we who are but strangers and pilgrims here on Earth 1 Chron. 29.15 speak of the happiness that Believers are enstated in when this life is ended Had I the tongue of glorified Angels I could not fully express it and had you the hearts of glorified Saints ye could not fully conceive it David cryes out O how great as not able to express it is thy goodness which thou hast laid up for them that fear thee Psal 31.19 And Isaiah saith Isa 64.4 Since the beginning of the World men have not heard nor perceived by the ear neither hath the eye seen O God besides thee what he hath prepared for him that waiteth for him And St. John the beloved Disciple that lay in his Master's bosom John 13.23 and 21.20 a place near his heart thence drank deep of the heavenly wisdom tells us Nemo scit Rev. 2.17 No man knows it but he that receives it St. Paul tells us 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Yea the same person caught up into Paradise 2 Cor. 12.4 tells us he heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable words which it is not lawful or possible for a man to utter Whatever you reade of Heaven or future happiness either in this or any other Book whatever you hear of it either from me or any other person falls infinitely short of it and you 'l confess as much when you come to Heaven As the Queen of Sheba said 1 King 10.4 5 6 7. when she had seen all Solomon's Wisdom and the House that he had built c. she said to the King It was a true report that I heard in mine own Land of thy Acts and of thy Wisdom howbeit I believed not the words until I came and mine eyes had seen it and behold the half was not told me thy Wisdom and thy Prosperity exceedeth the Fame which I heard So when a Child of God shall come to Heaven and behold a far greater than Solomon Mat. 12.42 even the Lord JESUS hee 'l find that not a quarter of the joy and glory of Heaven was told him All that we can hear speak or conceive of it is but as a drop to the main ocean Yet we who have the Light of God's Word gloriously shining amongst us cannot be altogether in darkness as to the Inheritance of the Saints in light Col. 1.12 God's little Children for so Believers are called 1 Joh. 2.12 can lisp forth something though but little concerning their Father's Kingdom To give you then a glimpse for a full sight here is impossible of the happiness that Death invests a Believer in 1. It brings to the beatifical vision and fruition of the blessed Trinity so far as a * Dr. Sclaters Fun. Serm. on 2 Tim. 4.7 8. finite being for our humane nature continues still though glorified may be capable to apprehend of that Majesty which is infinite See Mat. 5.8 John 17.24 2 Cor. 5.8 We reade Gen. 41.14 how Joseph was brought hastily out of the Dungeon and came in unto Pharaoh King of Egypt Sure I am the soul of a Believer is no
his neck brake and he dyed 1 Sam. 4.18 So that good King Josiah 2 King 22.19 20. was suddenly cut off in War 2 King 23.29 30. So the Prophet that came out of Judah whether Shemaiah mentioned 1 King 12.22 or some other Prophet I know not neither ought we curiously to enquire or positively determine any thing where Scripture is silent yet he was a true Prophet as appeareth by his title 1 King 13.1 call'd a Man of God by the Message it self and confirmation thereof by miracles ver 4 5 6. And as a true Prophet so questionless a pious Man yet because he was too credulous in believing the lie of the old Prophet and did eat and drink contrary to God's Command a Lion met him and slew him v. 24. So blessed Stephen stoned in a popular fury was put to a sudden and violent death Act. 7.57 59. Let us not conclude any to be in a damnable state meerly because they die suddenly Indeed God threatens the Wicked with sudden destruction as Job 15.32 33 34. so Job 22.15 16. Psal 37.35 36 38. 55.23 Prov. 10.27 Eccl. 7.17 and elsewhere And I know that wicked men many times are suddenly cut off in their wickedness when they might have lived much longer as to the course of nature But all that die suddenly are not to be reputed wicked men For the Godly as you have heard may dye sudden violent and untimely deaths And the Wise-man tells you Eccl. 9.1 2. No man knoweth either love or hatred by all that is before him All things come alike to all there is one event to the Righteous and to the Wicked c. The Barbarians seeing the Viper on Pauls hand thinking the venom would presently have invaded his heart and vital spirits so that he would have died presently rashly concluded him to be a Murtherer and that Divine vengeance would not suffer him to live Act. 28.3 4 6. Let not Christians like these Barbarians be rash censurers of any that dye suddenly seeing that Gods dear and peculiar People may dye so 2. Consid A sudden death is best if we be prepared for it Octavius Augustus as oft as he heard of any man that had a quick passage out of this world with little sense of pain he wished for himself and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similem Sueton. such an easie death Suddenness saith that Prodigy of Learning Mr. Hooker because it shortens grief Eccles Polit. pag. 277. should in reason be most acceptable and therefore Tyrants use what art they can to encrease the slowness of death That monster of cruelty Caius Caligula would not permit those that he put to death to be speedily dispatched his command was this Ita feri ut se mori sentiat Sueton. Strike so that they may feel themselves dying and endure the pains of an enduring death Quick riddance out of Life is often both requested and bestowed as a benefit We read Judg. 8.20 21. that Zeba and Zalmunna chose rather to fall by Gideon than by Jether his son either because it was more honorable to be killed by a man like themselves rather than by a boy Mr. Fuller in his Coment on Ruth 1 Chap. Or rather as a learned Divine observes Because the Childs want of strength would cause the more pain And he adds Better to be speedily dispatched by a violent Disease than to have ones Life prolonged by a lingring torture And Erasmus somewhere saith Si pio homini deligere fas esset mortis genus nullum arbitror magis optandum quà m subitum If it were lawful for a godly man to choose the manner of his death I think a sudden death most to be desired and he gives this reason of it because Non potest malè mori qui benè vixerit he cannot dye ill that hath lived well For though death be sudden in its self yet in regard of his preparation for it and expectation of it to him it is not sudden Improvisa nulli mors cui provida vita Sad indeed it is to dye as Onan Absalom Amnon Ananias and Sapphira and several others that we read of in Scripture who were suddenly snatcht away in their wickedness From such a sudden death Good Lord deliver us For it is a speedy downfall to the bottomless-pit of Hell But if a man live as he ought to do in continual expectation of death and so set his house and his soul in order surely sudden death is best for him for it prevents much torturing pain which others met with upon their beds of languishment and besides this it is a speedy passage into Life Eternal 3. And lastly Consid Be thy Friends death never so sudden and violent it is that death which God in his providence hath allotted him God ordaineth our end by an immutable decree See Jer. 43.11 When he commeth Dr. Abbot on Jonah 4.3 4. Lect. 26. pag. 543 he shall smite the Land of Egypt and deliver such as are for death to death and such as are for captivity to captivity and such as are for the sword to the sword This intimates that by the Providence of the Lord who did set that King on work several persons in their times are determined to their several ends We must not attribute any friends death as the Philistines would their destruction to Chance 1 Sam. 6.9 Homer speaking of Achilles that slew many worthy Grecians saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad α. v. 5. Joves will was fulfilled Homer though blind as some report yet saw the hand of God in their destruction And Mr. Fuller in his Coment on Ruth 2.3 4. some observe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fortune is not used in all his Works It was only the ignorance of true causes that made the name of Fortune Nullum numen abest si sit prudentia sed te Nos facimus fortuna Deum Juven Sat. 10. For there is nothing fortuitous in it self seeing Gods Providence orders all events Indeed some things are said to happen in Scripture Ruth 2.3.4 Luke 10.31 but this is spoken not in respect of God but in respect of us because oft-times they come to pass not only without our purpose and forecast but even against our intentions and determinations but yet those things which thus fall out are ordered by the secret working of Gods providence We read 1 Kings 22.34 A certain man drew a Bow at a venture or according to the Orig. in his Simplicity 2 Sam. 15.11 not intending to bit Ahab yet God's purpose was to have Ahab slain and accordingly it came to pass for he smote the King of Israel between the joynts of the harness and the King dyed vers 37. Thus providence orders even casual events Christ's death with the manner was decreed by God Acts 4.27 28. Of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and People of Israel were gathered together
I know there is a kind of bastard counterfeit patience which as one saith ariseth from the natural constitution whereby the heat not abounding too much the man is not so prone as some others to choler and discontent but useth his reason in ordering of himself and bears what he cannot avoid but this is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shadow and picture of true patience which indeed is an herb of Grace not growing in Natures Garden or if you will it is a Slip taken from the Tree of Life and planted in the Soul by the finger of God it is of an heavenly extract or descent from God as well as Faith Phil. 1.29 Men naturally meek good natures as we call them may bear a little but not enough nor in a right manner nor to right ends without the supernatural work of patience The Apostle placeth it amongst the fruits of the Spirit Gal. 5.22 23. Well then If any man be afflicted let him pray Jam. 5.13 Let him under loss of Friends or any other Affliction lay open his sad condition before God in prayer as a man opens his mind to his Friend So did Hannah 1 Sam. 1.12 and then with her ver 18. he may in time come from prayer and his countenance no be more sad The End of the First Part. Deo gratias A Funeral Handkerchief The Second Part. Containing severall Uses which we ought to make of the Death of Friends By Thomas Allestree M. A. Rector of Ashow in the County of Warwick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nocumenta documenta Hear the Rod and who hath appointed it Mic. 6.9 So teach us to number our dayes that we may apply our hearts unto wisdom Psal 90.12 LONDON Printed for the Author Anno Dom. 1671. To that Worthy Gentleman and my much esteemed Kinsman Mr. William Allestree Living in Darby Grace and Peace be multiplied Dear Sir DIvine Providence hath deprived you of many dear Friends and Relations amongst others he hath taken away your Religious Parents and lately your dear * Mâ—is Frances Lorymore Wife the choicest under heaven of all your outward Possessions and Delights made nearer unto you by Marriage than either Father or Mother I call her one of Gods Jewels such there are Mal. 3.17 she was little of stature but of great worth She was a Great Fortune but which is more considerable she was an huge good person She was a constant frequenter of the Ordinances a strict observer of the Sabbath her Family-devotion was great and her secret ejaculations fervent and constant She was meek modest chaste courteous charitable patient humble c. These and the like Virtues came streaming into her Soul from the Fountain of Divine Grace She was no scoffing Michal nor you a churlish Nabal The onely strife betwixt you was this which should shew most dearness and tenderness so pleasing was your deportment each to other that one would think one Soul animated two Bodyes You did never grieve her Spirit but by your excessive grief to see her in that extreamity of She dyed in child-bed pain which with greatest care you could not remedy and with admirable patience and Christian courage she chearfully underwent She was not afraid of Death Though she loved her Husband as dearly as any Christian ought to do yet she loved him much less than her Saviour and she knew that Death would bring her to an happy sight of him and I doubt not but she is with him whom her soul longed for What remains sweet Sir but that you look upon your self at least as half dead and become a most serious and mortified man I know when God first snatched this precious Jewel out of your bosom you were sadly affected with your loss indeed her Funerals were celebrated with great solemnity with many a weeping eye and sorrowful heart let not sensual delights make you to forget it Labour to get good by this affliction Let her Memory be still pretious with you not for adoration leave that foppery to the Papists but for imitation And that you may make a right use of this and such like losses which have and may still befal you let me entreat you to peruse this following Treatise to which I take the boldness to prefix your Name to testify my thankfulness for former Favours and to declare to the world That I am SIR Yours unfainedly T. Allestree Ashow March 3d. 1670. A Funeral Handkerchief Part 2. CHAP. I. Containing several Uses which we ought to make of the Death of Friends SAint Austin cryed out against some who did not profit by afflictions August de Civit. Dei lib. 2 cap. 33. Perdidistis utilitatem calamitatis Ye have lost the benefit of your affliction Christians should improve cross Providences to their spiritual advantage Sad it is when as Salvian Salvian lib. 7. de Cub Dei p. 231. complains Curâ ipsâ deteriores sumus we are made worse by that which should make us better It is with Spiritual as with bodily Physick if it makes us not better it leaves us worse than we were before I shall therefore Courteous Reader for thy spiritual benefit shew thee what Use ought to be made of the Death of Friends which discourse like the Wine in the Gospel John 2.10 though it come now at last yet through God's blessing may be best of all And here my Prayer is That my Doctrine may drop as the Rain my speech distil as the Dew as the small Rain upon the tender Herb and as the Showers upon the Grass Deut. 32.2 Now if you would make a right Use and spiritual improvement of the Death of Friends and Relations you must Use 1 1. Eye the hand of God in such losses Gods Providence reacheth to all worldly occurrences Not a Sparrow falls to the ground nor an Hair from our Heads without the will of our heavenly Father Mat. 10.29.30 Of him and through him and to him are all things to whom be glory for ever Amen Rom. 11.36 God worketh all things after the Counsel of his own will Ephes 1.11 There is no evil befalls us but God hath a hand in it Amos 3.6 Shall there be evil in a City he speaks of malum culpae of the evil of punishment and the Lord hath not done it God is the appointer of the Rod as the Prophet Micah tells us Mic. 6.9 In particular God hath an hand in loss of Friends as I shewed at large in the former Treatise and therefore under such losses look up to God and give him the glory of all The Psalmist Psal 28.5 there threatens with destruction all such as regard not the works of the Lord nor the operation of his hands So Isa 26.11 Lord saith the Prophet when thine hand is lifted up they will not see but they shall see and be ashamed It is a most grievous sin when people do like the Dog snap at the stone forgetting the hand of him that sent it It is a
thou hast magnified thy mercy which thou hast shewed unto me in saving my life Oh then let death of others put thee upon blessing and praising God for sparing thee and not only praise him with thy Lips but with thy Life too Love him obey him cleave to him for he is thy Life and the length of thy dayes Deut. 30.20 Use 6 6. Let death of Friends teach you not to trust in the arm of flesh God would not have us by any means to put our trust in man as these places shew Isa 2.22 Isa 30.23 Isa 36.6 Jer. 17.5 7. So Psal 118.8 9. Luther on that place It is better to trust in the Lord than to put confidence in man c. calls it Artem artium mirificam sacrificium omnium gratissimum suavissimum cultum omnium pulcherrimum To trust in God and not in man is the Art of Arts the wonderful and great Art a most excellent Sacrifice and commendable piece of Religion He that builds his hopes on so weak a foundation as the life of Man he is like that foolish Man in the Gospel that built his House on the Sand Mat. 7.26 Or like a foolish Merchant that ventures all his substance in a crazy Vessel The Psalmist tells you Men of low degree are a vanity and men of high degree are a lie he gives great ones the lie Psal 62.9 He means all Friends both of high and low degree are lying vanities and perform not what they seem to promise so that whoever trust in any Friends as it is said in another case Isa 28.15 They have made lies their refuge and under falshood they have hid themselves And these Friends that they trust in like Absaloms Mule 2 Sam. 18.9 many times give them the slip when they have most need of their support and assistance for if they fail them not through willful treachery as many times they do Psal 55.12 Mic. 7.5 6. Luke 21.16 yet they may through unavoidable mortality as Jonathan failed and disappointed David of whom he saith I am distressed for thee my Brother Jonathan 2 Sam. 1.26 27. Mr. Duguard's Sermon on Psal 89.48 p. 17 18. Caesar Borgia that wicked Son of a more wicked Father Pope Alexander the sixth grounded many designs on his relation to the Pope but the Pope suddenly dies and dashes all And Borgia when he heard of his death cryed out I never dreamed of such an accident now all my purposes and projects are stifled and come to nothing He that knows man well enough knows him better then to trust in him Wherefore as it is Psal 146.3 4. Put not your trust in Princes nor in the Son of man in whom there is no help his breath goeth forth he returneth to his earth in that very day his thoughts perish His thoughts and designs of doing thee good if he had any die with him and thine hopes and expections are buried in his Grave therefore as it follows vers 5. Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God He casts Anchor amiss that casts it any where else save on the Rock of Ages Use 7 7. Let death of Friends teach you not to set your affections too much upon any Relation We see Friends stay but a short time with us who would be too fond of them We may love and rejoyce one in another Husband in Wife Wife in Husband Parents in Children Children in Parents c. But it must be moderately as though we rejoyced not seeing the time of enjoying is short and will quickly be expired 1 Cor. 7.29 30 31. The rivolet of our affections may run to other things but the full stream must run towards God Luke 14.26 If any man come to me saith Christ and hate not that is loveth not less then me Mat. 10.37 Father and Mother Wife and Children Brethren and Sisters yea and his own life also he cannot be my Disciple Say then with the Psalmist Psal 73.25 Whom have I in Heaven but thee And there is none upon Earth that I desire besides thee God is called the Living God Psal 42.2 Let therefore the life and vigour of your affections as love joy delight c. be for ever set upon him and not upon mortal Friends which like Noah's Dove however they bring an Olive Branch promising peace and comfort yet they are upon the Wing and presently fly from us Or like Thorns under a Pot though they give a little blaze shining and comfort for a while yet they presently drop into ashes When you too fondly set your affections on them and think to hold them fast they give you the slip as Juno did Ixion or as Joseph did his Mistress when she laid hold on his Coat Gen. 39.12 13. Let therefore these perishing comforts have perishing affections Use 8 8. Let death of Friends put a stop to covetousness and immoderate desires after the riches of this World The wise man saith Prov. 23.4 Labour not to be rich And the Prophet Jeremiah saith to Baruch Jer. 45.5 Seekest thou great things for thy self Seek them not And David saith Psal 62.10 If riches increase set not your heart upon them Riches indeed are a very uncertain tenure 1 Tim. 6.17 Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silver and Gold those refined parts of the Earth are but corruptible things 1 Pet. 1.18 Worldly possessions are nothing certain Prov. 23.5 If they leave not us which they may do for they are subject to many casualties Fire may burn them Thieves steal them c. yet we must ere long leave them Death gives a Bill of Ejectment It divorceth from Gold and Silver Houses and Lands c. It squeezeth those Spunges that have suckt themselves full and leaves them as dry and empty as they were at first Job 1.21 Eccles 5.15 16. Psal 49.10 17. comp Luke 12.20 1 Tim. 6.7 8. Death that surly Serjeant as you see daily will not be bribed to put off his Arrest In a word you may be sick and die and be turned to dust yea and be damned too for any thing your riches can help you Prov. 11.4 And therefore project not for time to come as if this life would never be done Use 9 9. Let death of Friends be a curbing-bit to restrain intemperance in eating and drinking and an eager prosecution of sinful pleasures Many in the last dayes of this Worlds continuance Jehu-like drive on furiously in sinful pleasures They are lovers of pleasures more then lovers of God 2 Tim. 3.4 but God would not have us to indulge our selves in rioting and drunkenness in chambering and wantonness he would not have us to make provision for the flesh to fulfil the lust thereof Rom. 13.13 14. And methinks the meditation of death of Friends should be a means to prevent intemperance As I have read of one who had continually amidst the multitude of his dainties a Deaths Head served up in a Charger to
mind him of his mortality and keep him temperate in the use of Gods good Creatures Oh consider thou wretched Epicure that thy pamper'd body will shortly be a most noysome Corps Job 24.20 The Worm shall feed sweetly on it Consider the pleasures of sin are but for a season Heb. 11.25 Thou mayest hear that voice this present hour in the midst of Drinking Dancing Feasting Gaming Whoring c. which Pope Innocentius the 4th heard in his Court and was found dead the next day Veni miser ad judicium Come thou wretch to judgment Use 10 10. Let death of Friends give a check to pride and ambition * Dr. Stuarts Cathol Divin pag. 150. Some say The hand of a dead man stroaking the part cures the Tympany Methinks the spectacles of mortality presented so frequently before us should asswage the swelling of pride that is within us Who would be proud of popular applause which is indeed but a fancy for so Agrippa's pomp is called Acts 25.23 Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did he consider his own mortality Herod would not have erected the plumes of pride as he did when the people flattered him had he looked on himself as a mortal man and that he should be so soon eaten up of Worms the vilest of Creatures Acts 12.21 22 23. Who would be proud of beauty considering if Deaths Hand do but touch the best complection'd Persons like the * Contacto◠cinerescunt Apples of Sodom they drop speedily into dust and ashes Who would be proud of Gifts and Parts seeing the Wise Man dies as well as the Fool Psal 49.10 Who would be proud of stately and pleasant Houses considering shortly he must be housed in dark and dankish rooms under ground Job 17.13 Who would be proud of his Pedigree considering he must say ere long to corruption Thou art my Father and to the worm Thou art my Mother and my Sister Job 17.14 Who would be proud of Apparel which must shortly be laid aside Or who would be proud of Riches which must be left at death and we know not to whom Psal 39.6 Who would be ambitious of great swelling titles as your Worship your Honour your Grace your Excellency your Greatness your Highness c. considering that the Greatest die and their Titles with them and their Glory will not descend after them Psal 49.17 Ambition like a blazing Comet portends no good and in a while vanisheth and comes to nothing How unbefitting a thing is it for man to be daily aspiring who is daily expiring to soar so high who must lie so low even under the feet of those whom he desires to tread upon Ahasuerus that could reckon 127 Provinces under his command Esth 1.1 had but about seven foot Sepulchre at most being dead And Alexander that sweated within the compass of the world as too narrow for him Aestuat infoelix angusto limite mundi Juvenal Sat. 10. Yet being dead had but a little patch of ground to contain his Body and that was with much difficulty obtained There is indeed some odds betwixt men whilst living in respect of birth education wealth wit alliance honour beauty c. yet to pull down the top-sail of pride man should consider that the same God made us all Job 31.15 Mal. 2.10 and of the same matter and we all at last return alike to the same earth Gen. 3.19 Eccl. 12.7 There is no odds amongst dead men Respice sepulchra vide quis servus quis dominus quis dives quis pauper discerne si potes vinctum a Rege fortem a debili pulchrum a deformi * Aug. lib. de nat et grat Aust Take a view of the Graves of men and you shall find all there have a like hollow eyes flat noses ghastly looks noysom scents c. there Dives cannot be distinguished from Lazarus nor beautiful Rachel from blear-ey'd Leah At a game of Chess as a learned * Doctor observes we see Kings and Queens and Bishops †Dr. Stuart's Catholic Divinity pag. 151 152. and Knights upon the board and they have their several walks and contest one with another in points of state and honour but when the game is done all together with the pawns are shuffled in one bag In like manner in this life men appear in different garbes and take diverse courses some are Kings some are Officers some Bishops some Knights some of other ranks and orders But when this life like a game is done which is sometimes sooner sometimes later all are shuffled together with the many or vulgar sort of people and lie in darkness and obscurity All their pomp is brought down to the grave and the worms shall cover them Isa 14.11 To shut up this point A proud man is a vain supercilious bubble that swells for a while and danceth about with a splendid gaiety upon the surface of the waters but presently disappears and is seen no more Who would then boast himself with Theudas to be some body Act. 5.36 or with Simon-Magus look upon himself as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.9 some grand Magnifico whereas in his best state he is but altogether vanity Psal 39.5 Use 11 11. Let death of Friends be a Cordial to keep you from fainting under any affliction You see Friends die daily assure your self ere long your turn will come and by death you shall be delivered from all your sorrows A Christian may say with Jacob Gen. 47.9 Few and evil have the dayes of the years of my life been This is Jacobs Arithmetick he casting the account of his days tells you they were by substraction and diminution Few by addition and multiplication full of evil Indeed Psal 34.19 Many are the afflictions of the Righteous The Latin word Quies which signifies rest wanteth the plural number for there is little rest in this world A good man meets with contempt from the world temptations from the Devil assaults from the flesh sometimes with rebukes from God checks from Conscience with spiritual desertions with poverty sickness reproach c. like a Ship sayling on the Sea of this world no sooner is he freed from one waye but he is immediatly lifted up by another but when he dyes he is safely landed on the shoar in the haven of Heaven above a state of misery and mortality too Old Chaucer's Epitaph is a good one * Manch Al. Mond p. 61. Mors aerumnarum requies Death puts an end to all sorrow We may write upon the Grave-stone of a Spiritual Pilgrim Hic mortuus requiescit semel Qui vivus requievit nunquam Death is a Sleep and the Coffin a Couch In quo illé mollius dormit quisquis durius in hâc vità se gèsserit Ambros The Sepulcher is a place of rest for the Antients called it Requietorium or Dormitorium And the Prophet Isaiah calleth it a Bed Isa 57.2 They shall rest in their Beds Men being hard-work't all day sleep sweetly at night So
the Righteous when the night of Death approachcth after all their hardship and sore labours have their bodies laid down to rest in the Grave where they sleep quietly until the Resurrection Chear up then ye Servants of the Lord under all your Grievances your Afflictions cannot continue long because your life is short See 1 Cor. 7.29 30. Weep as if you wept not for it will be shortly better with you than now it is God will wipe away all tears from your eyes Rev. 7.17 21.4 As Athanasius said of his Banishment so may you of your Affliction what ever it be * Bp. Pilkington on Neh. 4.16 it is but Nubecula cito transitura a little Cloud that will soon be dissipated and blown over Niceph. 10. cap. 19. Thus as the Psalmist saith Psal 30.5 Weeping may endure for a night but joy cometh in the morning After a wet night of Affliction comes a bright morning of Consolation which no night shall ever overtake Though Spectacles of Mortality administer Comfort to the Righteous under Affliction yet they may strike terror into the hearts of impenitent Wretches for they may reade their own death in the death of their Friends They must shortly die aswell as others Job 24.24 Psal 37.35 36. 49.10 And though Death put a period to the sorrows of the Righteous yet it is an inlet to the wicked man's misery See Job 20.5 6 c. The Lord laughs at the cruel wicked man for he seeth that his day is coming Psal 37.13 The day of vengeance is drawing on therefore envy him not v. 1 2. Neither be afraid of him Isa 51.12 To end this we read Dan. 5.5 6. There came forth fingers of a mans hand and wrote over against the Candlestick upon the plaister of the wall of the Kings Palace and the King saw the part of the hand that wrote These fingers did not snuff the Candle of Belshazzars joy to make it burn the brighter but quite put it out for the King's countenance was changed and his thoughts troubled him so that the joints of his bones were loosed and his knees smote one against another Methinks every Spectacle of Mortality should be to wickedmen as this Hand-writing upon the wall to Belshazzar It should make them crest-faln stand in fear For Death like Israels Pillar of the Cloud Exod. 14.20 as it brings Light to the Godly so Darkness to the Wicked Prov. 13.9 The Light of the Righteous rejoyceth but the Lamp of the Wicked shall be put out Use 12 12. Let death of Friends make us careful to do all good with as much speed as we can It is said Gen. 47.29 The time drew nigh that Israel must die So the time of thy Departure draws nigh therefore whatever thine hand finds to do do it with all thy might Eccl. 9.10 hide not thy Talent in a Napkin thou knowest not how soon thou mayest be called to an account assure thy self when a night of Death comes no man can work John 9.4 Why stand you idle the day of your life being for ought ye know well-nigh spent A man cannot think to have his money when he hath spent it you cannot spend your time and have it As you have therefore opportunity do good to all especially to them of the houshold of Faith Gal. 6.10 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations Luk. 16.9 and as Solomon adviseth Withhold not good from them to whom it is due when it is in the power of thine hand to do it Say not to thy neighbour Go and come again and to morrow I will give when thou hast it by thee Prov. 3.27 28. Be provident to lay up something for Wife and Children Prov. 13.22 1 Tim. 5.8 We hold our life with great uncertainty be careful as may be with a good conscience to lay up something for posterity to live upon Joseph in a time of plenty laid up against dearth and scarcity Gen. 41.48 especially labour to promote the spiritual welfare of Relations and others whom you converse with lead an exemplary life reprove rebuke instruct and pray for them Ministers should do so ex officio they are called and appointed hereunto Isa 58.1 2 Tim. 4.2 Private Christians should likewise do it ex charitate out of christian care and charity Levit. 19.17 so 1 Pet. 4.10 And for encouragement consider Prov. 11.30 He that winneth souls is wise And Dan. 12.3 They that be wise shall shine as the brightness of the Firmament and they that turn many unto righteousness as the Stars for ever and ever So Jam. 5.19 20. Brethren if any of you do err from the truth and one convert him let him know that he which converteth the sinner from the error of his way shall save a soul from death and shall hide a multitude of sins Furthermore if we endeavour the conversion of souls and do not effect it yet the Apostle tels us for our comfort we shall not lose our reward 1 Cor. 3.8 Every man shall receive his own reward according to his own labour It is not said according to success but according to labour Heb. 6.10 God is not unrighteous to forget your work and labour of love This comforted the Prophet Isa 49.4 Then I said I have laboured in vain I have spent my strength for nought and in vain yet surely my judgment is with the Lord and my work or reward with my God However as another Prophet shews Liberavimus animas Ezek. 3.17 18 c. we free our selves from that guilt which we might have contracted through negligence Well then hast thou a treasure of spiritual Wisdom and Grace labour to communicate it betimes for Death ere long may stop either your mouth or the ears of others and then it will be too late to make Dives's motion to forewarn your Brethren lest they come into the place of torment Luke 16. latter end The Apostle Peter was diligent in putting people in remembrance of good things knowing that shortly he must put off his tabernacle 2 Pet. 1.13 14 15. And St. Paul is earnest in his exhortations and spiritual directions to Timothy especially knowing the time of his departure to be at hand 2 Tim. 4.5 6. Mr. Perkins his Motto was Hoc age do the business you are about what concerns you most Abel-Redivivus in Life of Mr. Perkins do it speedily exactly And truly that good man as if presaging that his life was likely to be short for he dyed at the 44th year of his age husbanded his time with double diligence to God's glory and the good of many others Oh then let us consider the taper of our life may be almost spent and therefore tanquam ultimus lucernae fulgor let us now shine most gloriously to the good of others And truly as some think if there were grief in Heaven it would be most of all for this that Believers did no
more for their God who now doth so much for them that they did not glorifie him more on Earth who glorifies them so much in Heaven Use 13 13. Let death of Friends put us on to get what good we can by living Friends we see they die soon We hold our Friends but durante beneplacito Dei how soon he may call for them we know not And therefore as one saith let us do with them as with some Books which we borrow let us reade them presently and take out thence profitable lessons as soon as we can for we know not how soon the owner may take them from us Books of our own lye by us and we may reade them at leisure Thus if Friends were so our own that we might have them by us at our own command we might be the more careless but in regard they are but lent us and may speedily be call'd for again It is good to improve their company whilest we have them and gather from them what may make for our profit both temporal and spiritual especially let us improve their society to our eternal advantage The old World was to blame in not being better'd by the good example of Enoch Methuselah Noah and some other few good persons that were amongst them And the wicked Sodomites to blame for not improving the society of Godly Lot to their spiritual advantage Gen. 19.7 8 9. 2 Pet. 2.5 6 7. Let the patience of good men check thy impatience their zeal thy luke-warmness their charity thy cruelty their temperance thy luxury their strictness thy loosness Yet a little while saith Christ is the Light with you walk while ye have the Light Joh. 12.35 The Light of God's Word is principally to be followed Psal 119.105 Gal. 6.16 yet the light of good Example is not to be neglected Mat. 5.16 Heb. 12.1 Walk and work by the Light of both and that with all possible speed that may be To shut up this Death silenceth the best Preachers breaks up the best Company and therefore deal with gracious Companions and faithful Guides as Elisha did by Elijah who would not leave him till he had gotten his Spirit doubled upon him 2 Kings 2. from ver 1 to 16. Or as Jacob dealt with the Angel who would not let him go until he blessed him Gen. 32.26 27 28. So let us be careful so to improve their company that before they leave us we may get a blessing from them Use 14 14. Let death of Friends mind us of our own death Eccles 7.2 It is better to go to the House of Mourning than to the House of Feasting for that is the end of all men and the living will lay it to heart The house of Feasting is apt to put out of our minds the thoughts of goodness Deut. 8.12 Job 1.5 but the house of Mourning may seriously affect the heart with good thoughts as of the greatness of God's Power who taketh away our breath Psal 104.29 and with thoughts of our own frailty and mortality for as it is said of Abel he being dead yet speaketh Heb. 11.4 So the dead corps in the house of Mourning seems to speak our inevitable mortality We may call the death of a Friend or Neighbour saith a worthy * Mr. Harrison in his Serm. on Isa 57.1 p. 42. Divine as some do the Sacrament Visibile Verbum a visible Word a Sermon teaching us our Mortality for what we are they were and what they are we may be and we know not how soon Quod tueris tu eris dost thou behold a dead corps carried forth thou shalt shortly be such an one thy self Alas Alas what is this life that we make such account of that we so much talk of It is rapidissimus cursus a tumulo ad tumulum a very swift motion from the womb of our Mother to the womb of the Earth Natures dim eye saw the shortness of it Will you hear what it is One compares it to an Herb green now See Mr. Ambroses Serm. on Gen. 47.9 and presently withering Ut Herba Solstitialis Plaut Another calls Life the Image of Death Mortis Imago Cato Another calls Man a Dream of a Shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindar Another a shadow of Smoak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl Another compares it to Leaves on Trees soon falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tale genus hominum quale foliorum Homer Iliad 3. Another saith Our whole life is but a point of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch which Seneca well interprets saying Punctum est quod vivimus adhuc puncto minus The time we live is but a point yea less than a point It is but an instant for what is past we enjoy not and what is to come is uncertain so that the present instant is the time we live and that gone as soon as spoken You have heard some of the Heathens speak of the Life of Man I pray you hearken to what the holy Ghost speaks of it in Scripture Job compares it to a Weavers Shuttle Job 7.6 which being thrown by the hand of the Weaver speedily passeth from one end of the Web to the other and v. 7. compares it to the Wind that passes speedily away what more swift or uncertain than the Wind he compares it to a Shadow that passeth away Job 8.9 so doth David Psal 102.11 so doth Solomon Eccles 6.12 Job likewise compares his Life to a Post that runs or rides swiftly on the Earth to a Ship that moves swiftly on the Waters and to an Eagle hastning after her prey that moves swiftly in the Air Job 9.25 26. David compares the Life of Man to Grass * Muscul in Gen. 1. p. 13. Manè quidem floridum vesperi vero aridum and to the Flower of the Field which soon withereth and fadeth away Ps 103.15 16. So doth Moses Psal 90.5 6. So doth the Prophet Isaiah Isa 40.6 7. David likewise compares it to Smoak which is quickly dispersed Psal 102.3 He likewise compares it to an †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palmus est mensura 4 digitorum junctorum by th Hand-breadth Psal 39.5 which is one of the shortest of measures the breadth onely of four fingers put close together Our Saviour would have us look upon our Life but as a Day Mat. 6.11 and Moses reckons by Dayes Psal 90.12 so did Jacob before him Gen. 47.9 And indeed vita nostra non est diuturna Propera vivere et singulos dies singulas vitas puta nihil interest inter diem seculum Sen. sed diurna every day is a little Map of our Life for as the poor Hireling when the day is spent goes home with his wages with him so when the day of man's life is spent with his wages about him he returns to his long-home the Grave St. Paul calls our Bodies Earthen vessels 2 Cor. 4.7 and 2 Cor. 5.1 The earthly house of this tabernacle Here the Apostle who was a
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
and tost upon the Waves of a troublesome World Is not this World like a round Ball stuck full of Pins so that upon what part soever the Godly are cast they meet with trouble and misery According to that of our Saviour John 16.33 In the World ye shall have tribulation So that to have his life prolonged what was it but a prolongation of his misery and an adjournment of his happiness Tiberius Caesar said to one that requested death rather than long imprisonment Sueton. Nondum tecum redii in gratiam he told him He had not such a favour for him The like favour God here denies for the present to Epaphroditus and can this be truly call'd a Mercy Answ It cannot be denied but death is better than life to the Godly and rather to be chosen for it frees from sin sickness Satans temptations c. Yea it brings them to the happy vision and fruition of God to the society of blessed Saints and Angels and puts them into possession of everlasting happiness Calvin in Phil. 2.27 Longum esset enumerare omnia quae faciunt ut mors fidelibus potior sit vitâ optabilior Yet for all this as that learned Author saith Vita per se aestimata est praeclarum Dei beneficium praesertum qui Christo vivunt iis vitam lucro esse dicimus Life considered in it self is a choice mercy of God and advantagious to the Godly And to glorifie God in this bodily life is Non parva dignatio no little savour which God vouchsafeth to us so Calvin And Musculus Muscul in Phil. 2.27 saith Mors ipsa quatenus est peccati stipendium horribilis naturae in seipsâ considerata capax est misericordiae tà m corà m Deo quà m corà m hominibus Death as it is the wages of sin and terrible to nature is capable of mercy both before God and Man Besides as the same Author observes there were several circumstances which would have rendered his death in a sort miserable and no doubt did then trouble his mind Desolatio videlicet perturbatio Ecclesiae as the too much dejection of his people at the sad news of his death and the desolation that might follow upon it and withal the consideration that he could be no longer serviceable to them and to the Apostle in his bonds which he much desired Besides we may farther add that the continuance of a good mans life is a great blessing in this respect that the longer he lives the more good he doth and so his reward will be the greater 2 Cor. 9.6 He that soweth bountifully shall reap bountifully There are degrees of glory as may be gathered from 1 Cor. 15.41 42. 1 Cor. 3.8 Secundum non propter opera The most gracious here shall be most glorious hereafter Those that do most for God here shall receive most from God hereafter So that had Epaphroditus died he had had his reward the sooner but living he makes it the greater For those of the longest standing and greatest proficiency in the School of Grace here shall take the greatest degrees of Glory hereafter I end this with the words of that truly pious and learned * Doctor Hammond in Phil. 1.22 Divine Life in it self and for the advantages of serving God and encreasing our Crown is a desirable thing Use and Application Vse 1 1. This may serve to confute or reprove the Manichees or any others that hold this present life in it self is evil Heming in Phil. 1.17 Manichei hanc praesentem vitam ut malum per se damnarunt Heming Surely God would never have made prolongation of life a motive to obedience as you find Deut. 6.2 30.16 c. so Prov. 3.16 4.10 22. 9.10 11. and elsewhere nor would the Apostle here have reckoned Epaphroditus's recovery amongst the mercies of God if this present life had been evil This is such a mercy we ought to bless God for Psal 66.8 9. O bless our God ye people and make the voice of his praise to be heard who holdeth our soul in life Muscul in Psal 103.3 4. Nè umbrâ quidem corporis nedum vivo ac sano corpore dignus est c. He is not worthy of the shadow and shape of a body much less of a living and healthful body that doth not look upon life and health as mercies Vse 2 2. This consideration should make us patient under afflictions that befal us So long as we have life and health we have no cause to complain as though God dealt hardly with us We read Gen. 19. that Lot had most of his Goods which he had not time to remove and his Sons in Law consumed in a fearful fire from Heaven and his Wife turned into a Pillar of Salt before his eyes a sad spectacle yet he counted it a mercy amidst manifold miseries that God had spared his life Vers 19. Behold now thy Servant hath found grace in thy sight and thou hast magnified thy mercy which thou hast shewed unto me in saving my life It is a mercy thou hast thy health but if this be gone after loss of Goods and Children as in Job's case yet it is a mercy thy life is spared that thou art on this side the Grave and a sad eternity Lam. 3.22 23. It is of the Lords mercies that we are not consumed because his compassions fail not they are new every morning great is thy faithfulness Therefore as he adds vers 39. Wherefore doth a living man complain A living man hath cause to be thankful but none to murmur life and health being the choicest of outward mercies 3. and last Vse 3. And lastly Let us not if life and health be such choice mercies provoke God to deprive us of them Sin as I told you before is the procuring cause of sickness yea and of death too Rom. 5.12 so Rom. 6.23 Death both Temporal and Eternal is as due to sin as wages to him that earns them Temporal Death 't is true sooner or later will seize on us all yet many by sinning impair their health and shorten their dayes as these places shew Job 15.32 Psal 94.23 Prov. 10.27 Eccles 7.17 But more particularly I shall name several sins some of which in their own nature tend to impairing of health and shortening a mans dayes and others of them God hath threatned with destruction I pray you observe them and learn to avoid them as you love prolongation of health and life 1. Disobedience to Superiours See Exod. 20.12 This fiffh Commandement of honouring thy Father and Mother is said to be the first Commandement with promise Ephes 6.2 It is the first Commandement that hath this special promise annexed to it viz. Prolongation of dayes By Father and Mother we understand Political Ecclesiastical and Natural Parents Take heed then of an irreverent and disobedient carriage towards the King and those that are in authority under him You read Numb 16.
Rejoyce not when thine Enemy falleth and let not thine heart be glad when he stumbleth lest the Lord see it and it displease him Job 31.29 and he turn away his wrath from him and lay it upon thee See Obad. 12.13 14 15. God there threatneth the Edomites for rejoycing at the calamity that befel the Israelites This sin call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was condemned by the Heathens It is most opposite to the rule of charity which rejoyceth not in iniquity 1 Cor. 13.6 It maketh not others evil be it of sin or suffering matter of rejoycing 14. Take heed of innovating in God's Worship Nadab and Abihu for offering strange fire by fire from the Lord as with lightning were destroyed as you may read Levit. 10.1 2. 15. Take heed of invading the Ministers Office without a Call See Numb 16.35 You read there of two hundred and fifty men that offered Incense usurping the Priests Office were punished by fire wherein they offended So Vzziahs rash adventure to do the like was punished with the Leprosie as you read 2 Chron. 26.16 c. 16. Lastly Take heed of sins of the tongue as Lying Swearing Forswearing Cursing False-accusing Backbiting Brawling Blasphemy c. See Prov. 17.20 He that hath a perverse tongue falleth into mischief And Prov. 13.3 He that keepeth his mouth keepeth his life but he that openeth wide his lips shall have destruction So Prov. 18.21 Death and life are in the power of the tongue and they that love it shall eat the fruit thereof The Psalmists words shall shut up this Point Psal 34.12 13 14. What man is he that desireth life and loveth many dayes that he may see good Keep thy tongue from evil and thy lips from speaking guile Depart from evil and do good seek peace and ensue it I might add to these sins which endanger health and life bold and audacious attempts as leaping Hedges swimming Waters c. when there is no necessity for either This is called properly a tempting of God when men without any warrant from God's Word make tryal of his Wisdom Power and Goodness which is expresly forbidden Deut. 6.16 Ye shall not tempt the Lord your God as ye tempted him in Massah whereof you read Exod. 17.2 where they are said to tempt God by requiring a miraculus evidence of his presence among them Our Saviour did beat back the Devil with this Text out of Deuteronomy when he would have had him to cast down himself from the * Doctor Hammond Annot. on Mat. 4.5 Pinacle i. e. out-wing or battlement of the Temple Mat. 4.7 If Christ had cast himself down into a needless danger God might have justly left him to destruction without breach of his Promise God indeed hath promised to keep us but it must be in all our wayes Psal 91.11 which necessary part of the Sentence the Devil left out Mat. 4.6 God hath promised to keep us in all our wayes or warrantable courses but not in our wanderings The Israelites fell in the Wilderness when they tempted God 1 Cor. 10.9 Object But some may say Are not they that tempt God delivered Mal. 3.15 Do not we daily see many wicked men that are disobedient to Superiours drunkards lustful impatient envious ambitious c. live become old and are mighty in power yea and the Rod of God is not upon them Job 21.7 9. Did not the Psalmist see such were not in trouble like other men nor plagued like other men that made conscience of their wayes Psal 73.5 Answ Indeed it may so fall out that a wicked man may prolong his life in his wickedness Eccles 7.15 God may bear long with some such notorious offenders to shew his own patience and long suffering to exercise the faith and patience of his Servants To teach that there is a day of judgment wherein he hath appointed to judge the World in Righteousness Acts 17.31 God may bear with them to leave them inexcusable that they may fill up the measure of their sins and for their greater damnation at last Rom. 9.22 For these and other reasons best known unto himself he may suffer some wicked men to live and prosper But let not us let loose the reyns to sin and make the impunity of some few an encouragement to wickedness It is folly and madness to be careless because some few have escaped shipwrack Certainly as the Apostle saith after he had told us of several punishments befalling several Offenders for several sins 1 Cor. 10.11 Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the World are come And as an Heathen Author said Felix quem faciunt aliena pericula cautum Happy is he whom other mens harms do make to beware Well then life being so great a mercy let us avoid all such sins as may be a means to shorten it and let us use all lawful means to preserve it as Food and Physick which God hath appointed Let us not through discouragement of Spirit because of deadly dangers which we meet with in our Christian Callings Numb 10.14 15. as weary of life wish for death which was an infirmity in that good Man Elijah 1 King 19.4 Much less ought we through discontent as Jonah did Jonah 4.3 8. wish for death But most prodigiously to blame are they that lay violent hands upon themselves Man's breath saith a worthy Bishop is put into his body as a Tenant at Will into an house Dr. Abbot on Jonah 4.3 4. Lect. 26. p. 543. whereinto it may not enter without the good will of the Land-lord and being once in it must keep there and hold the building upright till it have its discharge to remove somewhere else Yet after all this that I have spoken concerning the care you should have to maintain health and preserve life Give me leave to put in a Caveat or cautionary Proposition to prevent a mistake And it is this Caution That you ought to hazard health and life for the Churches sake and for Christs sake to witness to his Truth if called to it 1 John 3.16 We ought to lay down our lives for the Brethren St. Paul was willing to spend and be spent 2 Cor. 12.15 for the propogation of the Gospel and good of God's Church and People see Acts 20.24 and 21.13 Truth hath been sealed with the blood of many Martyrs An Heathen set such a price on Truth that he thought it worth our lives Vitamque impendere vero Nec propter vitam vivendi perdere causam What saith the Apostle of Epaphroditus see Phil. 2.30 For the work of Christ he was nigh unto death not regarding his life to supply your lack of service towards me Epaphroditus undertook a great Journey to minister to Pauls necessity which is here called the Work of Christ for what is done to his Members he takes it as done to himself Mat. 25.40 This Journey occasioned his
place Psalm 68.20 He that is our God is the God of Salvation and to God the Lord belongs the issues from death This God whom the Righteous are related to and have an interest in can help in greatest straits and send in deliverance when they are nigh unto death and stand in most need of help That God that kept Moses's Bush burning yet it was not consumed Exod. 3.2 and preserved Noah's Ark upon the Waters from perishing in the Waters This God can preserve his People under sickness and their saddest tryals and in his due time give them an happy issue out of all afflictions See what the Psalmist saith Psal 73.26 My flesh and my heart faileth but God is the strength of my heart or according to Orig. The Rock of my heart or according to Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of mine heart and my portion for ever When the Godly Man's flesh fails health declines strength is weakned then is God ready to support him under sickness and to ease him of his pains either by restoring him to health or by taking him out of the miseries of this sinful World by death So that if we belong to God as Bullinger Bulling in phil 2.27 saith Optimè nobiscum agitur sive revalescamus sive moriamur it will go well with us whether we live or die 2. This Consideration affords comfort not only to believers ' midst personal sickness but likewise to God's Church ' midst national calamities Though Church and State lie as it were bed-rid languishing unto Death under Schism and Division Sin and Errour and other national Calamities Yet let us not despair of help for he that cured Epaphroditus here who was sick nigh unto death can help us even in this extremity See Ezek. 37.11 12 13. God like a skilful Bone-setter or Chyrurgeon can bind up the breach of his People and heal the stroak of their Wound as the expression is Isa 30.26 God hath promised to heal in case we return unto him by prayer and unfeigned repentance Isa 19.22 so Jer. 33.6 None indeed can heal us but he Hos 5.13 All others except God be of the Quorum are Physitians of no value Let us then as it is Hos 6.1 Come and return unto the Lord for he hath torn and he will heal us he hath smitten and he will bind us up Una eademque manus vulnus opemque feret 3. This consideration may afford comfort to such as are spiritually sick and in their apprehensions nigh unto eternal death and destruction That God that raised Epaphroditus who was deadly sick in body can cure thy Soul mortally wounded with sin Let such as are wounded in conscience consider this Though your wounds have been grievous and of a long standing yet they exceed not the skill and power of God the spiritual Physitian God can yea and will cure you if you turn to him and relie upon him Take my word for it Nay it is not only mine but God's Word or I should be loth to speak it in this place See Isa 55.7 Let the wicked forsake his way Ezek. 18.27 and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon So Matth. 11.28 Come unto me saith Christ all ye that labour and are heavy laden and I will give you rest Come to Christ and wellcome he keeps open house to all comers 4. And lastly Gods dear People that by their sinning have blurred their evidences for Heaven and fallen from some degrees of Grace and Spiritual Comfort as David did Psal 51.8 12. Let them not despair of recovery That God that restored Epaphroditus's sick body to its pristine health Ps 147.3 can restore thy soul to spiritual health peace and comfort Thus he dealt by David Psal 23.3 He restoreth my soul He is the Creator of Peace and Comfort Isa 45.7 so Isa 57.17 18 19. and hath promised in his due time to speak peace unto his People and to his Saints but let them not turn again to folly Psal 85.8 I end this with that of the Evangelical Prophet Isa 50.10 Who is among you that feareth the Lord that obeyeth the voice of his Servant that walketh in darkness and hath no light a Child of light it seems may walk in darkness i. e. have little or no comfort for the present yet let him trust in the Name of the Lord and stay upon his God Let him still wait on God prayingly believingly obediently c. in God's due time which is ever best comfort will come And so much for this Use by way of comfort Vse 2 2. By way of instruction We learn if God cure the body of sickness as he did Epaphroditus here surely it is he that cures the Soul of sin which is a far harder work God upon the account of Christ who as at this time came into the World to undertake for us heals our souls of sin by applying Christs perfect Righteousness to the soul he removes the guilt and by his blessed Spirit implanting in the soul the Seeds of Divine Grace he heals it of the filth of sin Psal 103.3 Who pardoneth all thine Iniquities who healeth all thy Diseases God alone that cures the body of its distempers heals the soul of its spiritual maladies The Scribes and Pharisees acknowledged as much Luke 5.21 The Pope cannot pardon sins The Ministers of the Church of England absolve no otherwise then declarativè as the Embassadors of Christ God doth it autoritativè the authority is wholly his We do but pronounce the Pardon which before we speak is really done in Heaven to sincere Penitents Vse 3 and last 3. And lastly By way of Exhortation 1. To all in general Let us be exhorted to go to God for help in time of sickness It was he that cured Epaphroditus when sick nigh unto death Too too blame are they who in sickness and such like straits consult Astrologers Witches Devils and I know not whom for help It was an inexcusable sin in Ahaziah King of Israel who in his sickness sought to Baalzebub the Godd of Ekron for recovery of his health and for so doing God threatned him and accordingly brought it to pass that he should not come down from his sick-bed but should surely die Read the passage in 2 King 1.2 c. What good got Saul by consulting the Witch of Endor Surely the Wounds of God are rather to be chosen than the Devils Plaisters Indeed their best cures are deadly wounds For if the mortal body should be restored by such unlawful means yet the immortal soul which is the far better part is thereby much endangered Habes hoc loco qui omnes depollit morbos Bul in Phil. 2.27 O do not go about indirectly to wind your selves out of trouble you have a God to repair unto who can help at all straits and at every turn your head cannot ake