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
Church and People So Naomi Ruth 1.3 5. had lost her Husband and two Sons and vers 19 20. because God had dealt thus bitterly with her she refuseth her Name will be called Marah that signifies bitterness and not Naomi that signifies pleasant she refuseth this Name being so unsutable to her condition So the women of Bethlehem at the untimely death of their Infants Mat. 2.16 18 mourn will not be comforted And indeed the female kind naturally is more disposed to tenderness than the male Isa 49.15 and so more apt to weep immoderately and as one saith of the two the more to be pittied and the more capable of excuse and pardon But yet immoderate Sorrow in none is to be allowed As we approve not then of a Stoical Apathy for the best of Gods Servants have passions in them See Dr. Renolds on the Passions Acts 14.15 James 5.17 and passions are the feet of the soul placed in the sensitive appetite by the finger of God and Nature so neither do we approve of passions when irregular for then they are diseases of the mind depravers of reason disturbers of the understanding and cause the wisest men to speak and act not like themselves We find our Saviour Luke 7.12 13. saying to the Widow who wept for her only son Weep not he doth not there forbid natural affection but inordinate passion not tears simply but their excess not tears of sympathy and parental tenderness but despairing repining tears To shut up this See Dr. VValkers Sermon on that Text. the Apostle would have us to mortify inordinate affection Col. 3.4 that of sorrow as well as that of anger c. now it is inordinate when set on wrong objects or when it is in extreams either defective or excessive This corruption or disorder in our affections must be purged out Now I shall lay down several Arguments to prevent inordinate mourning at death of Friends Take ten which are as so many Corks to the Net to keep the soul under such losses from sinking too deep in sorrow CHAP. II. Ten Considerations to prevent immoderate Mourning at the Death of Friends IN the first place Consider the Necessity of Dying For We must needs dye 2 Sam. 14.14 So Eccles 12.5 Man goeth to his long home Man indefinitely i. e. every man high and low rich and poor beautiful and deformed male and female young and old good and bad all go to their long home the Grave So Ps 89.48 What man is he that liveth and shall not see Death See Mr. Dugards Sermon on that Text. Shall he deliver his soul from the hand of the Grave Selah No though he now liveth yet he shall not alway live but sooner or later shall see Death Joshua and David call Death The Way of all the Earth Josh 23.14 1 King 2.2 This way all Creatures of the Earth walk and therefore Job calls the Grave The House appointed for all Living Job 30.23 No man hath power over the Spirit to retain the Spirit Eccles 8.8 But when his time is come The Spirit shall return to God who gave it Eccles 12.7 Death that black Prince or King of Terrors So called Job 18.14 is an invincible Champion who riding on his pale Horse for above these five thousand years hath with an impartial stroke layd all flat before him The long-liv'd Patriarchs Adam Seth Enoch c. like stout Oaks held out long but were forced at last to submit to Death's fatal stroak as you my read Gen. Chap. 5. Statutum est omnibus semel mori Heb. 9.27 It is appointed for all men once to dye It is Statute Law enacted in the Court of Heaven the decree is establisted the writing signed and like the Laws of the Medes and Persians Dan. chap. 6. vers 8. never to be reversed whilest this world lasteth we onely read of two exempted since the Creation of the World Enoch and Elijah who though they dyed not yet underwent a change and the like is not now to be expected So then that all must dye is an universal rule admitting of no exception And how soon all we may be brought in as Examples to this general Rule we know not Even Kings on Earth are but Earthen Kings and like Nebuchadnezzars Image Dan. 2. stand on feet of clay and moulder away as well as others Aequo pede pulsat pauperum tabernas regumque turres Hor. I have said ye are gods but ye shall dye like men Psal 82.6 7. Augustus mortuus est Nay Christ himself dyed the Lord of Life is put to Death though he did not sin actually yet because he had our sins by imputation Isa 53.6 1 Pet. 2.24 He stood guilty of our sins for he became our Surety and therefore underwent a dissolution though indeed he saw no corruption Acts 2.27 so Acts 13.37 Now as Phocion said to one that was condemned to the same death with him Art thou not glad to fare as Phocion doth So shall we be too much cast down at death of our Friends seeing the Patriarchs Prophets Apostles nay Christ himself hath tasted death's bitter Cup. Well then at death of your Friend consider that Job 21.33 Every man shall draw after him as there are innumerable before him Me-thinks this should somewhat alleviate our sorrow Seneca de consol ad Polib .24 Quis tam superbae impotentisque arrogantiae est ut in hâc naturae necessitate omnia in eundem finem revocantis se unum ac suos seponi velit An Heathen looked upon it as a great piece of weakness and pride for any man to expect that either he or any of his should be exempted from the general rule of mortality Consid 2 Secondly consider The friends you lose are not so much yours as God's 1 Chron. 29.14 All things come of thee saith David And St. James saith Jam. 1.17 Every good gift and every perfect gift is from above and cometh down from the Father of Lights c. Children among other things are the gift of God This Lesson our great Grandmother Eve taught us calling her first-born Cain saying I have gotten a man from the Lord Gen. 4.1 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musculus in locum By the favour help and blessing of God as his gift So saith Jacob Gen. 33.5 These are the Children which God hath graciously given me And God tells us he gave unto Isaac Jacob and Esau Josh 24.4 Psal 127.3 Lo Children are an heritage of the Lord and the fruit of the womb is his reward Clavis coeli sepulchri cordis matricis in manu Dei It is God that opens and shuts the Womb at his pleasure See Gen. 30.2 22. God may say truly what Benhadad said falsly 1 King 20.3 Thy silver and thy gold is mine thy wives also and thy children even the goodliest are mine We use to bestow upon relations a term of propriety
sooner let out of the prison of the body but is brought to Heaven the Presence-Chamber of God who is the King of Kings and Lord of Lords where we shall see him as he is so saith St. John 1 Joh. 3.2 And St. Paul tells us 1 Cor. 13.12 We shall see him face to face and know◠him even as we are known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as * Mr. Abr. Wright's Serm. on Luk. 16.9 one observes is Nota similitudinis non aequalitatis As God knows me so shall I know God but I shall not know God so as God knows me It is not quantum but sicut not as much but as truly as the Fire doth as truly shine as the Sun shines though it shine not out so far nor to so many purposes Believers at death know God perfectly though not comprehensively for as †Mr. Frost at the end of his Serm on Acts 17.23 another Divine saith well God is infinitae Veritatis Cognoscibilitatis as well as Entitatis and so must either lay aside his Infinity and cease to be God or elevate us above the condition of finite creatures before we can be capable of any comprehensive vision which supposeth an equal commensuration between the object and the faculty but we shall know God so fully see Christ so face to face as that we shall be perfectly happy The Wisemen rejoyced to see the Star that directed to Christ Mat. 2.10 What exceeding Joy will it then be to see the Sun of Righteousness for so Christ is called Mal. 4.2 Old Simeon upon the sight of Christ in the flesh got him into his arms and desired to die Luke 2.28 29. We reade of some John 12.21 that came to Philip and said Sir we would see Jesus And to see Christ in the flesh was one of the three things St. Austin much desired And we read John 20.20 The Disciples were glad when they saw the Lord. It was matter of joy to them to see Christ after he was risen from the dead Now if it was so joyfull a sight to see Christ in the flesh and to see him after he was risen before his Ascension What a joyful sight will it be to see Christ in Glory sitting at his Father's right-hand If the enjoyment of God's Spirit in the Ordinances be so sweet to a Child of God that one dayes communion with God there is better than a thousand Psal 84.10 what will it be to enjoy the immediate Presence of God for ever here the Soul 's Beloved shews himself as it were through the Lattice Cant. 2.9 for clear visions of God are too glorious for this state but hereafter he will shew sorth himself in his full glory To end this Moses prayed Lord shew me thy Glory Exod. 33.18 To whom God answered v. 20. Thou canst not see my face for there shall no man see me and live Whereupon St. Austin meditating cryed out Moriar Domine ut te videam Lord let me die that I may see thee So that you see Death brings a Believer to a sight of him 2. Death brings a Believer to the society of glorified Saints and Angels Heb. 12.22 23. When godly Friends depart they go to better company from Church-militant to Church-triumphant We find Gen. 15.15 compared with Gen. 25.8 Abraham was gathered to godly Fathers Adam Seth Enoch Noah c. that went before him So it is said Isa 57.1 The Righteous perisheth and no man layeth it to heart and merciful men are taken away none considering that the Righteous is taken away from the evil to come The righteous man's perishing is but a taking away Or according to the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collecti a gathering to their Fathers and godly Friends Many shall come saith Christ from the East and from the West yea and from the North and South from all the quarters of the World Luke 13.28 29. and shall sit down with Abraham Isaac and Jacob in the Kingdome of Heaven Mat. 8.11 I have read how Cato comforted himself in his old age with this consideration that he should depart from the rude multitude and go to the company of blessed Souls O praeclarum diem cum ad illud animorum concilium coetumque proficiscar cum ex hâc turbâ colluvione discedam And Socrates dying rejoyced to go to the place where he should see Homer Hesiod and other Worthies who lived in the Age before him Sure it will be very comfortable to Believers to see Abraham Isaac and Jacob Job David St. Paul St. Austin St. Jerom and innumerable others in the Kingdom of Heaven where joyntly with the blessed Angels as so many Quiristers they sing continually divine Anthems of praise Rev. 4.8 10 11. 19.4 5. David counted the Godly The only Excellent in whom was all his delight Psal 16.3 If it be so delightful to be in company with them here where the best of their actions are mingled with many imperfections Oh! how delightful will it be to be in their company in Heaven where they serve God perfectly without sinning day and night in his Temple Rev. 7.15 We find Luke 16 2◠how that Lazarus departed is carried by the Angels into Abrahams bosom and then v. 25. It is said he is comforted And no wonder for if to be with glorified Saints and blessed Angels be not a comfort I pray you tell me what is 3dly and lastly Death brings a Believer to joy unspeakable We read Heb. 12.2 Christ for the joy that was set before him endured the Cross And Saints are said Rev. 7.9 13. To be cloathed in white Robes Now white as it is an Emblem of purity so likewise of joy And this heavenly joy is so great Dr. Stuarts Cathol Divinity pag. 249 250. that we cannot express it St. Austine said of Jerome Quae Hieronymus nescivit nullus hominum unquam scivit that which Jerome knew not no man ever knew And St. Cyril said also to St. Austin in magnifying St. Jerome That when a Catholick Priest disputed with an Heretick and cited a passage of St. Jerome and the Heretick said Jerome lyed instantly he was struck dumb Yet of the joy of Heaven this learned St. Jerome would adventure to say nothing no not when he was divested of his mortal Body for as soon as he dyed at Bethleem he came instantly to Hippo St. Austins Bishoprick and though he told him Hieronymi anima sum I am the soul of that Jerome to whom thou art now writing o◠the joys and glory of Heaven Mr. Abr. Wright's Serm. on Luk. 16.9 yet he said no more then this Quid quaeris brevi immittere vasculo totum mare Why goest thou about to pour the whole Sea into a Thimble this is easier than to comprehend the joy and glory of Heaven in this Life If all sublunary delights were put together yet were they but as a Candle to the Sun or Drop to the main Ocean if compared with Heavenly joyes And
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
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
assaults as other mens frequently are So vers 5. They are not in trouble us other men neither are they plagued like other men This stumbled him as you may read afterwards but at last he recovers himself having made his resort to the Sanctuary of God vers 17. He learned out of his Word that God governed all things wisely and had Judgments in store for them as you may read vers 18 19 20. God lift them the higher that their fall might be the greater Tolluntur in altum Ut lapsu graviore ruant So then though wicked men sleep securely in sin yet their damnation sleepeth not 2 Pet. 2.3 When they say Peace and safety then sudden destruction cometh upon them as travel upon a Woman with Child which comes suddenly certainly and painfully and they shall not escape 1 Thes 5.3 The wicked shall be turned into Hell Psal 9.17 Jesus Christ will come upon these with a vengeance and they shall be punished with everlasting destruction as you may read 2 Thess 1.7 8 9. I end this with that of David Psal 11.5 6. The Lord tryeth the Righteous but the wicked and him that loveth violence his soul hateth Upon the wicked he shall rain snares fire and brimstone and an horrible tempest this shall be the portion of their Cup. They shall be continually drinking the bitter cup of divine fury There shall be no Lucida intervalla no respite no breathing fits as the Righteous have here in their sickness but their pains shall be continual without either intermission or mitigation Vse 3 3. This consideration should keep us from censuring those for the greatest sinners that are in this kind the greatest sufferers Indeed we live in a censorious Age. The World judgeth those most wicked that are most afflicted we are apt to conclude that God hates those most whom he visits with most sickness Thus the Barbarians dealt with Paul who seeing the venomous Beast hang on his hand said among themselves No doubt this Man is a murderer whom though he hath escaped the Sea yet vengeance suffereth not to live Acts 28.4 Thus David's Enemies by the sharpness and violence of his Distemper concluded God was become his Enemy * Verbum Belial effusum est in ipso i. e. punitur divinitùs ob scelus aliquod commissum Muscul in locum Psal 41.8 Job's three Friends were to blame to accuse Job for an Hypocrite because God had sorely visited him with sickness he calls them truly Forgers of lies and Physitians of no value Job 13.4 They forged lies both of God and Job and like unskilful Physitians applyed Corrasives instead of Cordials And elsewhere he calls them Miserable Comforters Job 16.2 They came as Comforters freely offering themselves he sent not for them Job 2.11 But they were pitiful ones in that sence that Job calls them Miserable comforters for by their censures and bitter speeches instead of lessening they did encrease his burthen instead of easing they did aggravate his grief And God himself was highly displeased with Eliphaz Bildad and Zophar in as much as by their perverse disputings and false reasonings they had wronged even God himself Job 42.7 8 9. Let us then know that God's dear Children as Epaphroditus a dear Servant of the Lord here did may lie under great afflictions and dear affections at the same time Job 1.8 and 2.3 Job even now mentioned whom God boasts of again and again as a None-such for piety was smitten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 2.7 with such an angry burning Boyl as God plagued the Aegyptians with Exod. 9.9 10. and after threatned to punish a rebellious people with Deut. 28.27 If Job had measured God's displeasure by the sadness of his Distemper he might have concluded indeed that God had hated him and cast him off but upright Job doubted not of God's favour under his saddest tryals We read of one Lazarus the Brother of Mary and Martha John 11.3 that was in his extream sickness beloved of Christ And we read of another Lazarus Luke 16.20 who was poor and pitiful lying at the rich mans gate full of sores yet after death carried by Angels into Abrahams Bosom vers 22. Let the words of the wise man shut up this Eccles 9.1 2. No man knoweth either love or hatred by all that is before them All things come alike to all there is one event to the righteous and to the wicked c. Vse 4 4. Let this consideration keep us from weeping immoderately when Godly Friends depart this life They are freed from those sicknesses and pains which here they groaned under Rev. 14.13 Blessed are the dead which die in the Lord for they rest from their labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from pain and pains-taking The World to them is as Aegypt to the Israelites a place of pains and sorrow Exod. 3.7 When they die God wipes away all tears from their eyes See Rev. 21.4 There shall be no more death neither sorrow nor crying neither shall there be any more pain for the former things as sin sickness c. are passed away If the dead in the Lord could speak they would say to surviving Friends that follow them to the Grave with sorrowful hearts as Christ did to the Daughters of Jerusalem that followed him to his crucifixion sorrowing Luk. 23.28 Weep not for me but weep for your selves and for your children Ye are in the Valley of Tears toss'd upon the Waves of a troublesome World subject as to sin so to sickness and sorrow But as for us we are at the Haven of Eternal-rest Weep not for us but weep for your selves and your Children Indeed did we but seriously consider the manifold miseries that God's dear Servants are subject unto whilst in this World we would give thanks rather then murmer when God by death sets them free The Church in the Funerals of the Dead hath taught us as much We give thee hearty thanks for that it hath pleased thee to deliver this our Brother or Sister out of the miseries of this sinful World 5. and last Vse But fifthly and lastly for I hasten This consideration me-thinks should put Christians upon sympathizing one with another This God calls for Rom. 12.15 1 Pet. 3.8 see Heb. 13.3 Remember them that are in bonds as bound with them and them which suffer adversitie as being your selves also in the Body In the Body that is say some as Members of the same Body Rom. 12.5 for so believers are Ephes 5.23 30. so Col. 1.18 they are Members of Christ's Mystical and Spiritual Body And as the Apostle speaks 1 Cor. 12.25 26. The Members should have the same care one for another and if one Member suffer all the Members suffer with it So then if we take it in this sence you are members of the same Body and therefore ought to sympathize one with another Others there are that by this expression being your selves also in the body understand it thus as being
Imprimatur Robert Grove R. P. D no. Humfr. Episc Lond. a sac Dom. Decemb. 22. 1670. A Funeral Handkerchief In Two Parts I. Part Containing Arguments to comfort us at death of Friends II. Part Containing several Uses which we ought to make of such losses To which is added Three Sermons Preached at Coventry in December last 1670. By THOMAS ALLESTREE M. A. Rector of Ashow in the County of Warwick While the Child was yet alive I fasted and wept But now he is dead wherefore should I fast Can I bring him back again I shall go to him but he shall not return to me 2 Sam. 12.22 23. Parcamus Lachrymis nihil proficientibus facilius illi nos dolor iste adjiciet quà m illum nobis reducet Sen. Consolat ad Polyb. c. 23. LONDON Printed for the Author Anno Dom. 1671. To the Right Honourable Thomas Lord Leigh Baron of Stoneleigh his singular good Lord and Patron The Author wisheth continuance of Health encrease of Honour and in the World to come Life Eternal Right Honourable SOme * Aret. in Luk. 1.3 Marlorat in Luk. 1. Chemnit Harm Evan. Stella in Luk. 1.3 are of Opinion that St. Luke dedicated his Gospel and the Acts of the Apostles those two pieces of Divine Writ to Theophilus a Man of Eminencie in the Church Stella saith he was Praesul Antiochenus septimus And the Epithet given him shews he was some great man for that Evangelist calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most Excellent * As Acts 23.26 Act. 24.3 Act. 26.25 which is a Title of Honour Nomen honoris et dignitatis Yet some †Doctor Hammond his Annot. in Luke 1.3 Salv. in Epist ded before his Books ad Eccles Cathol learned Men are of another Opinion viz. That Theophilus was not the proper name of a particular Man but a feigned Title to signifie every Christian who is or ought to be a lover of God to whom St. Luke addresseth his Discourse Sure I am of this that St. Paul as he prayed for Onesiphorus who so oft refreshed him in his Bonds so he made honourable mention of him in his Writings 2 Tim. 1.16 17 18. My Lord I think I should be guilty of that crying sin of * Ingratum si dixeris omnia Ingratitude a sin which amongst others makes the times so perillous 2 Tim. 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I should not as I have often prayed for you so upon occasion make honourable mention of you who have so oft refreshed me in my wants Since I first saw your smiling Countenance I have oft thought of that Speech of Ruth to Boaz Ruth 2.10 Why have I found grace in thine eyes that thou shouldest take knowledge of me seeing I am a Stranger I was a stranger to your Lordship yet you were pleased freely to bestow a small Parsonage upon me I call it a small one for so it is of it self but it hath happily received amongst other Churches for several years an Augmentation of twenty pounds and upwards paid duly without trouble for the Lady Alicia Duddely that sweet Flower whom God gathered early to himself for she was ripe betimes Daughter of that Pattern of Piety and good Works the Lady Dutches * See the Narrative of her life death by Dr. Boreman Duddely lately deceased This Daughter I say to whom I may apply that of the Wise Man Prov. 31.29 Many Daughters have done vertuously but thou excellest them all left by her last Will an Estate of the yearly value of an 120 pounds to be disposed for ever to such poor Vicaridges and Parsonages as the said Lady Mother should appoint And accordingly it was performed by her Grace the Lady Dutchess Duddeley whose good Works like Maries Oyntment cast a sweet perfume Mine is one of the * Manceter Stoneleigh Ashow Leekwotton Kenelworth Monkskirby six Churches that partaketh of this bountie I know my Lord you will pardon this digression for you love to make honourable mention of your dear Aunt this incomparable Dutchess upon all occasions I now return to your Lordship who have not onely been my Patron but in other respects a constant Benefactor for you were pleased to receive me for your Chaplain and accept my poor pains for which to your Noble Generosity not to my desert be it spoken you gave me besides other Favours a considerable allowance Meet then it is that you should have the first Fruits of my Labours in this kind as a token of my real love and testimony of a grateful heart and I hope your Lordship will so interpret it Another Reason why I presume to prefix your Lordships Name to the following Discourse is this that it being shrouded under your Honourable Protection may pass the more currant We live in a carping Age but if these Papers find acceptance with you I know you to be so judicious and well-devoted I do not much value the exceptions of others This Paper-Present I call A Funeral Handkerchief Containing Arguments to comfort us at death of Friends and the several Uses we ought to make of such losses Noble Sir you have out-lived many Friends you have buried many dear Children and lately parted with a Religious Lady who drew with you in the Yoke of Marriage above 59 years I am not afraid to call her Religious Her daily respect to the Word and Prayer in private Her love to the Publick Ordinances Her strict observation of the Lord's Day and her pious care that others should do so Her fastings and soul-afflictings upon occasion together with her constant circumspect walking are to me undoubted signs of her Religious Disposition These afflictions and many others which God Almighty hath pleased to exercise your Lordship with you have patiently undergone overcome through the Auxiliaries of Reason and Divine Assistance But my Lord have you learnt to make a right use of death of Friends and Relations This is an hard lesson which few take forth let me intreat you to cast your eye especially upon the second Part of this following Treatise where you shall find several Uses set down Copy them out in your daily practice that so when the Sun of your life doth set which declines apace you may go to your Dormitorie in peace Though these Papers do not inform you of what you know not yet they may serve to mind you of what you know King Philip knew that he was a mortal Man yet he would have his Monitor every morning to tell him that he was so uttering these words with a loud voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it meet my Lord as St. Peter speaks 2 Pet. 1.13 to stir you up by putting you in remembrance And I hope your Lordship will suffer me to be your Remembrancer from the Press as I was for * I had the honour to be Chaplain seven years several years from the Pulpit which was no small encouragement to me in my Ministerial Pains But fearing
lest I should exceed the bounds of an Epistle craving your Lordships Patronage and Acceptance of these my Labours I take leave and rest My Lord Your Honours most humbly devoted Servant Tho. Allestree Ashow Jan. 27. 1670. To the Reader Courteous Reader SOme judicious Divines have looked upon these following Notes as a Talent not to be buried in a Napkin or in a few sheets of Paper in my Study I therefore resolved at last to press them for publick service This I can say I have not offered thee that which cost me nothing I have spent much time and labour in the composure of this following Treatise What I have met with in reading that might serve for my present purpose I have digested into a method for thy benefit and the principal Quotations I have set down A Posy is not cast away because made up of several Flowers nor Honey distasted which the diligent Bee gathers here and there nor I hope wilt thou like this Book the worse because there are several Quotations in it The former part of this Funeral Handkerchief may teach thee to take patiently the death of Friends We read Act. 19.12 That frō the body of Paul were brought to the sick Handkerchiefs or Aprons and the Diseases departed from them and the evil spirits went out of them This Handkerchief brought to thee from mine hand may through Gods blessing be a means to cure thee of melancholly immoderate sorrow discontent and such like distempers of spirit which may arise at death of Friends and Relations Mine Arguments are grounded upon Divine Writ And as David said of the Sword of Goliah 1 Sam. 21.9 There is none like that give it me So say I of Scripture-Arguments there are none like them These are right words and so the more perswasive Job 6.25 How forcible are right words The latter part of this Treatise may teach thee several good uses which thou oughtest to make of the death of Friends and Relations The first part is far larger than the second what though A large first makes recompence for the shorter second Course at any mans Table And this I also say That though the first part be greater in bulk yet the latter is of greater worth both parts I hope may in some measure answer expectation as to what they promise but the latter chiefly if thou livest up to it may be a means to promote thy eternal Salvation which is the hearty desire of Thy faithful Friend and Servant T. Allestree Ashow Jan. 27. 1670. Errata in the Funeral Handkerchief PAge 3. line 13 read Telluris p. 4. l. 21 r. are not p. 5. l. 7 r. mourning p. 6. l. 10 r. resorbebant p. 11. l. 27 r. as his gift so saith p. 20. l. 1 r. Patimur p. 59. l. 22 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 60. l. 1 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2 r. a fixed p. 61. l. 19 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 62. l. 3 r. cast off p. 64. l. 20 r. may be presently p. 67. l. 3 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 77. Marg. r. miserum p. 84. l. 33 r. did so lively paint p. 125. l. 13 r. whet l. 14 r. Mowers p. 130. l. 9 r. my Corn. p. 159. l. 24 r. meet p. 190. l. 14 r. suffer patiently p. 191. l. 26 r. secundae p. 197. l. 12 r. manuum p. 198. l. 22 r. be no. p. 217. l. 30 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 254. l. 2 r. Gen. 47. l. 30 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 266. l. 31 r. with the wicked p. 277. l. 27 for within r. with him p. 279. l. 17 r. thy enquiries p. 282. l. 25 r. putting p. 297. l. 27 r. expectation p. 299. l. 20 r. tormented in which Errata in the three Sermons Page 7. line 7 read gratitudinem l. 34 r. frequentiam p. 9. l. 13 f. them r. him l. 17 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marg. r. à morte remotus p. 12. l. 20 r. saith he hath l. 21. r. there is sin p. 22. l. 28 r. impenitent wretches p. 31. l. 14. r. Afflictorum p. 32. l. 1 r. erexit p. 40. l. 12. r. strangely p. 46. l. 24 r. devoted p. 55. l. 9 r. his life These and some other small faults of the Printer which thou mayest possibly meet with in reading may be easily mended with a little Ink But the Personal Faults of the Author can onely be done away by the Blood of Christ for the effecting of which thy prayers are desired Farewell A Funeral handkerchief Part 1. CHAP. I. The Porch Entrance or Preface to to the ensuing Discourse WHen a Friend is going a long Journey it is a commendable piece of civility to go with him some part of the way and to weep at parting so civil were the people to St. Paul Act. 20.37 38. they accompanied him to the ship and wept over him So when our Friends depart and go to their long-home from whence they shall never return till time shall be no more is it not good manners to accompany them to the Grave and shed some tears for them whom we shall see no more with mortal eyes Eccl. 12.5 Man goeth to his long-home and the Mourners go about the streets The Jews were wont to hire Mourners 2 Chron. 35.25 Jer. 9.17 18. Amos 5.16 and for the most part they were women called in Latin Praeficae They profest an Art in Mourning and composing doleful Ditties And for the greater solemnity persons of worth or estate would hire them to accompany the Hearse and they would mourn for the Dead with such affection gesture and lamentation that they would cause others to mourn for company We find Eccles 7.2 4. the Wise-man calling the house where one dies the house of Mourning which he would not do if it were not lawful to mourn upon such an occasion We reade in Scripture how Abraham mourned for Sarah Gen. 23.2 Joseph for his Father Jacob Gen. 50.10 The Israelites wept for Moses Deut. 34.8 so for Samuel 1 Sam. 25.1 Elisha cryes after Elijah 2 King 2.12 Jeremiah weeps for Josiah 2 Chro. 35.25 And under the New-Testament we find Act. 8.2 devout man carried Stephen to his Burial and made great Lamentation over him And Act. 9.36 37 39. We find there the Widows embalming charitable Dorcas in tears And before this we reade how Martha and Mary wept sore for their Brother Lazarus John 11.19 31 33. Nay Christ himself wept v. 35. and the Jews interpreted it as an argument of his love to Lazarus v. 36. so that civility custom and love to deceased Friends call for weeping upon such an occasion It is pronounced as a judgment upon wicked men when relations shed not a tear nor pay a solemn sigh but are rather glad to be rid of them Job 27.15 Psa 78.64 so God threatned Jehoiakim that he should die unlamented and be buried with the burial of an Ass Jer. 22. 18
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
as my Husband my Wife my Father my Mother my Brother my Sister my Son my Daughter my Friend c. Whereas the truth is they are not ours but Gods he is the absolute owner of them he made them and hath freely lent them to us without any certain time or date or promise of continuance and what is lent freely we cannot deny but may be call'd for most justly at the pleasure of him that lent it May not God most justly say as the Owner of the Vineyard to the murmuring Labourer Mat. 20.15 Is it not lawful for me to do what I will with mine own Well then we hold our Friends non jure sed gratis not by a juridical right but upon favour and courtisie and if we enjoyed our Relations some time we should be thankful to God that hath lent them to us so long rather then murmur that he takes them so soon St. Jerome comforting Paula for the death of her Daughter Bresilla said Durum quidem sed tolerabile quia sustulit ille qui dederat It was a heavy loss but to be born patiently because he took that gave at first This comforted Job when amongst other things he had lost his Children Job 1.21 22. The Lord gave and the Lord hath taken away blessed be the Name of the Lord. Job considered that God had taken but what he gave at first and so doth thankfully resign up his losses to him Consid 3 Thirdly consider God hath a hand in death of Friends Psal 31.15 My times are in thy hand saith David times of plenty and times of poverty times of health and times of sickness living times and dying times are in the hand i. e. of the disposal of God He measures time of life in what proportion he pleaseth to some he gives a large piece to others a small remnant Job 7.1 Is there not an appointed time to man upon earth Here he puts it by way of question but Job 14.5 There he puts it out of question and takes it for granted That mans dayes are determined the number of his moneths are with thee O Lord thou hast appointed his bounds that he cannot pass So that when a Friend departs that 's the time that God hath appointed So it is said of David Acts 8.36 After he had served his own generation by the will of God fell asleep c. Will of God may be annexed to his falling asleep as well as serving his generation he dyed then by the will of God and was gathered to his Fathers and saw corruption Job saith Job 30.23 I know that thou wilt bring me unto death and to the house appointed for all living Naomi said when she was deprived of her Husband and two Sons in a strange Land The Almighty hath dealt very bitterly with me and the Lord hath testifyed against me and the Almighty hath afflicted me Ruth 1.5 20 21. compared So Moses speaking of the frailty and shortness of mans life saith Thou turnest man to destruction and sayest Return ye children of men Psal 90.3 Gods dixit is his fecit as in the first Creation he said Let there be light and there was light Gen. 1.3 So God here saith Return i. e. he makes them to return viz. to their Original The Body to the earth and the Spirit to him that gave it Eccles 12.7 So David tells us God takes away mens breath and then they dye and return to their dust Psal 104.29 God indeed is the orderer and ordainer of all conditions 1 Sam. 2.6 The Lord killeth and maketh alive he brings down to the grave and bringeth up So Isa 45.7 I form the light and create darkness I make peace and create evil I the Lord do all these things Our Saviour tells us not a Sparrow falls to the ground nor a hair from our heads without the overruling providence of God Mat. 10.29 30. Here is Argumentum a minore ad majus If not a Sparrow a bird of small price and account or an Hair which is no essential part but made for convenience and ornament if these fall not to the ground without the will of our heavenly Father surely a Friend cannot dye but God wills it Let us then at loss of Friends patiently submit to Gods will The Heathenish Idolaters were loth to cast Jonah overboard but when they had cast lots and found it to be Gods will it should be so they patiently submitted 1 Jonah 13.14 Let not Heathens outstrip Christians Let us say with Christ John 18.11 The Cup which my Father hath given me shall I not drink it See Jobs carriage Job 1.20 21 22. He fell down and worshipped not murmured he charged not God foolishly by railing as though he dealt unjustly with him but saith The Lord hath given and the Lord hath taken He saw the hand of God in whatever befel him and this was a strong pillar of supportment to his drooping spirit It is no striving against the stream or current of Gods powerful will Job 9.4 Isa 45.9 Let Gods authority over thee prevent impatience in thee God who doth what he will and will do what he pleaseth Psal 115.3 So Psal 135.6 He takes away and none can hinder him who will say unto him What dost thou Job 9.12 Say then when a Friend is dead Truly this is a grief yet I must bear it Jer. 10.19 And as Seneca saith Aequum est ut patientèr feras quicquid corrigere est nefas It is but fit to bear that patiently which we cannot remedy Consid 4 Fourthly consider God intends it for thy good Psal 119.68 Thou art good O Lord and doest good So vers 75. I know O Lord that thy judgments are right and that thou in faithfulness hast afflicted me So Psal 145.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misericors The Lord is righteous in all his wayes and holy or according to Orig. merciful in all his works Plutarch in his Epistle consolatory to his Wife on the death of a Child amongst others hath this Argument We must always think well of what the Gods do Christians should consider that God in the saddest passages of his providence aims at their good Though indeed his ways be sometimes hidden yet they are alway just When clouds and darkness are round about him then righteousness and judgment are the habitation of his Throne Psal 97.2 Though his Providences sometimes seem to cross his Promises yet in the conclusion you shall see all things work together for good as Physick works for the good of the Patient Rom. 8.28 Every Rod like Jonathans 1 Sam. 14.27 hath Honey at the end of it All things even loss of Friends work together for good to those that love God We read how Sampson fetch'd Honey out of the carcase of the Lyon Judg. 14.8 9. So may we find or fetch good instructions from the Carcase of a deceased Friend God it may be took away such or such a Relation as the Widow of Sarepta said when
her Son was dead to call your sins to remembrance 1 King 17.18 May be your sin might be foolish Indulgence or too much Fondness you loved your Relation too much and therefore God took him or her away that you might not commit spiritual adultery which you do when you bestow that love and delight upon the Creature that is due to the Creator Psal 73.27 God there threatens such as go a whoring from him He will not suffer such behaviour in those whom he hath marryed to himself Hos 2.19 God is a Jealous God Exod. 20.5 And as a discreet Wife if she perceives her Husband to be in love with her Maidservant will presently put her away that she may be chief in her Husbands affection So if God loves us he will take that away which steals our affections from him Privat bonis aut liberis nimium amatis ut desiderium bonorum praestantiorum atque coelestium magis in eis excitat He deprives us saith Paraeus Paraeus in Gen. 37. chap. of Children or some such outward good things which we love too much that he may thereby excite us to love better things more Or your sin might be worldly-mindedness you were it may be over-worldly in providing portions for such or such a Child Salvian ad Ecles Cathol lib. 2 pag. 380. Quae insania est ô miserrimi ut haeredes alios quoscunque faciatis vos ipsos vero exhaeredetis God saw thee well nigh lost in a croud of worldly cares and therefore took away thy Child that thou mightest sit loose to the world and mind heavenly things God is a gracious Father as one saith wisely tempering the Cup for his Children lest they should surfeit on worldly enjoyments which they might easily do if they were not mixed with occasions of sorrow Or it may be thou didst not think sufficiently on thy latter end as God requires Deut. 32.29 We are ready to say with Peter It is good for us to be â—ere Mark 9.5 God therefore took away a near Relation which speaks as Dalilah to Sampson The Philistines be upon thee Sampson Judg. 16.9 So thy dead friend speaks to thee thou hast a mortal Body Death is at the door By this means God teacheth thee to number thy dayes and apply thy heart to wisdom as Moses prayed Ps 90.12 Or lastly God it may be took away thy Friend to humble thee and prove thee to try thy Obedience to exercise thy Faith and Patience as in Jobs case James 5.11 Thus as the Author to the Hebrews Heb. 12.11 No chastening for the present seemeth to be joyous but grievous nevertheless afterwards it yeeldeth the peaceable fruit of Righteousness unto them which are exercised thereby So that this crossing of us is to do us more good at our latter end Deut. 8.16 Moses with his Rod wrought wonders Exod. 4.17 And God teacheth us many admirable and excellent Lessons with a Fescu made of a Rod Job 6.8 9 10. Mic. 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nocumenta documenta Well then as a Patient refuseth not from his Physitian a bitter Potion or from the Chyrurgeon a corrhoding Plaister because it makes way for healing it is in order to a Cure So loss of Friends though of all outward losses most bitter yet should be taken patiently because it is a Medicine to heal spiritual Maladies See Isa 27.9 Me-thinks this consideration should make us not only submit but rejoyce under such losses Consid 5 Fifthly consider God is still with thee Psal 46.1 God is our refuge and strength a very present help in trouble So Psal 90.2 From everlasting to everlasting thou art God Though Friends forsake us through unavoidable mortality yet an Eternal God is still where he was he keeps his standing He can supply the place of Father Mother Husband Wife Son or Daughter for he is an All-sufficient God So it is in the Original Gen. 17.1 In him there is all excellency beauty comfort and good of the creature in a most superlative and glorious manner sufficiently eminently transcendently so that every loss is made up in him as Philip said Shew us the Father and it sufficeth us John 14.8 and St. Paul saith Phil. 4.19 My God shall supply all your need There is sweetness enough in God to sweeten all outward bitterness so that though the Conduit Pipes through which mercies were conveyed unto us be taken away yet the Fountain runs still entire in God Hagar we read had a Fountain by but her blubbering eyes kept her from seeing it Gen. 21.17 18 19. God the fountain of happiness is still with thee and thou maist have daily recourse to him and therefore wipe thine eyes and â—â—â—t contented God saith to his People what the King of Israel did to the King of Syria I am thine and all that I have 1 Kings 20.4 Let us then under loss of Friends comfort our selves in the Lord our God and say with David Psal 18.46 The Lord liveth and blessed be my Rock and praised be the God of my Salvation When Creture-crutches fail we have the Rock of Ages to rely upon Therefore Rejoyce in the Lord and again I say rejoyce Phil. 4.4 Consid 6 Sixthly consider Thou deservest greater losses and crosses than those thou meetest with Thy sins are far heavier than thy sufferings The shower of misery and trouble that befalls us through loss of Friends was raised by the ascending vapour of our sin Nehem. 9.33 So Psal 39.10 God corrects man for his iniquity and therefore Wherefore doth a living man complain a man for the punishment of his sin Lam. 3.39 Why doth vain man fret as though his sins cast not one mite into the treasury of his sufferings Whereas indeed his sufferings are less than his sins As Ezra said Thou our God hast punished us less than our iniquities deserve Ezr. 9.13 And as Zophar told Job Job 11.6 Know that God exacts of thee less than thine iniquity deserveth So David Psal 103.10 He hath not dealt with us after our sins nor rewarded us according to our iniquities Quamvis aspera adversa patiamur minora patiamur quà m meremur Quid querimur Salv. lib. 4 de gub Dei pag. 114. quod dure agat nobiscum Deus multò nos cum Deo duriùs agimus Exacerbamus quippe Deum impuritatibus nostris ad puniendum nos trahimus invitum The fire of Gods wrath is not proportionable to the fuel of our sins whilst we live in this world Let us then bear the indignation of the Lord because we have sinned against him Thus the Church resolves Mich. 7.9 Let us not murmur that it is so bad but rather admire at Gods goodness that it is not worse with us Consid 7 Seventhly consider The many undeserved favours which God confers upon thee He might have taken away all thy Relations whereas he hath left several to chear thee And therefore as Jonadab said to David Let not my Lord suppose that they have slain all
the young men the Kings Sons for Amnon onely is dead Now therefore let not my Lord the King take the thing to his heart 2 Sam. 13.31 32 33. If God hath taken away but one relation at a time let us not lay it to heart to grieve excessively seeing he continues to us several other Relations whom he for our sins might justly have deprived us of Besides God might have taken away our health wealth yea life it self and sent us to Hell It is of the Lords mercys that we are not consumed because his compassio is fail not They are new every morning great is thy faithfulness Lam. 3.22 23. Look round about thee and thou canst not chuse but see many precious mercies that thou still enjoyest And thou shouldst be thankful for what thou hast rather than repine at what thou hast lost 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 Wise turned into a pillar of Salt before his eyes a fearful spectacle as you may read Gen. 19. Yet he counted it notwithstanding his great losses a great mercy that he had his life spared 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 And Job whose case as to outward losses was far worse than thine thought himself bound by the good to endure the bad Job 2.10 What Shall we receive good at the hand of God and shall we not receive evil It was a fearful miscarriage in Rachel who under the want of Children cryed out to her Husband Gen. 30.1 Give me children or else I die She had no desire to live or she would die of discontent and grief under the want of Children It was a great weakness in Jacob that having so many Children left and living in so great honour and plenty yet took the supposed death of his Son Joseph so impatiently that he refuseth to be comforted Gen. 37.34 35. resolving to go to the grave mourning And no less excusable was Jonah who having his Gourd smitten grows wonderfully impatient Jonah 4.8 9. Whereas he might have thankfully reflected upon his late deliverance out of the Whales-belly Shall the want of one thing that we prize deprive us of the comfort we should take in the rest we do enjoy Shall great mercies sink to the bottom and be buried in Oblivion and light miseries swim on the top and be always thought on with repining grief God forbid If man do us but a small courtesie we usually are thankful but if God load us as he daily doth with his benefits Psal 68.19 we make light of that load and forget him What ado we make with a little misery and how little we make of much mercy A little misery afflicts us much and much mercy affects us but a little God help us I have read somewhere of Alcibiades an heathen that being told of one that had stolen half his Plate said chearfully I have cause rather to be thankful that he hath stolen no more than be troubled that he hath took so much A shame it is for Christians to think so much of what they have lost as quite to forget the mercies they do enjoy To such we may apply that speech of Absalom to Hushai Is this your kindness to your friend 2 Sam. 16.17 Or as it is Deut. 32 5 6. Do you thus requite the Lord O foolish people and unwise c. To end this our condition here on earth is checker wrought and like the Pillar of the Cloud Exod. 14.20 It hath a light part as well as a black mercies we have as well as miseries Do not then stand alwayes poring on thy afflictions but likewise be pondering on thy mercies as the one will keep thee humble so the other thankful Consid 8 Eighthly Consider The invalidity of Weeping If we could shed rivers of tears and each tear were a Pearl yet it would not redeem our departed Friends from the Prison of the Grave If you could weep as one saith Aqua fortis Dr. Walker Funr Serm. on Luk 7 12 13 â— 14 â—â—râ—gia nulla retrorsum your tears would not dissolve the chains of death 2 Sam. 14.14 We must neeeds die and if once dead We are as water spilt on the ground which cannot be gathered up again Death is a strict door-keeper all that pass out that way the door is shut on them they shall never return viz to converse more with us in this world or to enjoy those worldly comforts they once had and by death have lost See Job 7.9 10. So Job 10.21 and 14.7 8 c. and 16.22 So Psal 39. last vers All our groans sighs sobs and pittiful out-cries cannot awaken them out of the sleep of Death They shall never awake tâ—ll â—hey be awakened by the shril noise of the 〈◊〉 Trâ—mp Me-thinks I hear God saying to those that weep immoderately at death of Friends as Judas did in another case Ad quid perditio haec Mat. 26.8 What needs all this waste Tears are a pretious water let them not be prodigally poured out and all to no purpose into your friends Grave reserve them for an ingredient into Prayer Repentance c. Let David be your Pattern in this He prayed for his Child while living He fasted and wept for said he Who can tell whether God will be gracious to me that the Child may live but now he is dead wherefore should I fast and thus afflict my self Can I bring him back again I shall go to him but he shall not return to me 2 Sam. 12.22 23. The Child being dead he wipes his eyes and rests contented Sen Consol ad Polib c. 23. Parcamus lachrymis nihil proficientibus And again saith Seneca Desinat dolor qui perit He would have us not weep immoderately at death of Friends because tears do not profit nor can recal the dead Consid 9 Ninthly consider The evil that comes by discontent and immoderate weeping 1. It is extreamly afflictive to a man A discontented man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-tormentor he erects his own cross Luke 21.19 In patience possess your souls So that by impatience we are dispossessed of our souls we are turned our of our understanding peace and comfort while Passion playes the Tyrant At such a time Reason and Judgment those superiour faculties of the soul are degraded and Fancy and Phrenzy step up in their room making a very Bealam within our own bosom It is called The yoak of affliction Lam. 3.27 Now you know fretting and vexing makes the yoke gaul and pinch the more An impatient person is an Hercules furens or like the man in the Gospel possessed with the Devil Mark 5.2 3. He wounds and vexeth himself none can bind him Nay as one observes he is worse than the Daemoniack there for he was among the
whatever we deliver on this point comes as far short of the Truth it self as the Picture of the Sun in the Wall doth of the greatness and brightness of it in its Orbe Gaudium erit in fine sed gaudium erit sine fine Bern. It shall be joy in the end but joy without end Carnal joy of wicked men is bruitish and sensual Eccles 2.2 I said of laughter it is mad and of mirth what doth it It is neither true nor lasting It is not true for saith the same wise-man In the midst of laughter the heart is sorrowful Prov. 14.13 Nor is it lasting for The pleasures of sin are but for a season Heb. 11.25 But now heavenly joy is both true and lasting For Psal 16.11 In thy presence is fulness of joy and at thy right hand there are pleasures for evermore And Psal 36.8 9. They shall be abundantly satisfied with the fatness of thy house and thou shalt make them drink of the River of thy pleasures for with thee is the fountain of Life They shall lye at the fountain and be for ever bathing themselves in Rivers of Pleasures that flow from the everlasting Fountain The joy that comes streaming into the soul of a Believer that hath made his peace with God it passes all understanding Phil. 4.7 It is joy unspeakable and full of glory 1 Pet. 1.8 Yet this is but a dark representation of heavenly joy God indeed gives his People here a little of the hidden Manna of joy but hereafter he will give into their bosoms good measure pressed down shaken together and running over as expression is Luke 6.38 Tanta est dulcedo coelestis gaudii saith St. Austin ut si una guttula diffluerit in infernum totam amaritudinem inferni absorberet The joyes of heaven saith * Mr. Strode's Anatom of Mortality p. 294 295. another are so many that God only can number them so great that he onely can aestimate them of such variety and perfection that this world hath nothing comparable unto them they are so great that they cannot be measured so long that they cannot limitted so many that they cannot be numbred so pretious that they cannot be valued yet we shall see them without weariness love them without measure and praise them without end It is such joy as our Lord and Master hath And because too great to enter into us he bids us enter into it Mat. 25.23 Well done good and faithful servant enter thou into the joy of thy Lord. O joy surpassing all other joy when shall I enjoy thee Thus courteous Reader I have like the searchers of Canaan brought thee a cluster of Grapes a taste as it were of the plentiful Vintage which thou mayest expect in the heavenly Canaan Now considering these manifold benefits that come by death both privative and positive we may conclude on better grounds than the heathen did that the dead are blessed Faelices nimiùm quibus est fortuna peracta Jam sua Blessed they are and that by a voice from heaven who dye in the Lord Rev. 14.13 In Domino i. e. in Domini favore Happy they are that dye in the Lords favour Death is so sanctified in Christs death that of a curse it is changed into a blessing Christ tasted deaths bitter Cup and suck'd out the venom of it Now then to conclude this Chapter if death be so advantagious to Believers upon the account of Christ Let us not sorrow as without hope for those that sleep in him 1 Thes 4.13 14. If the dead in the Lord could speak they would say as our Saviour did to the women that lamented him Luke 23.27 28. Weep not for me but weep for your selves and for your Children You and yours are in the valley of Bochim subject to sin sorrow devils assaults wicked mens rage suspensions of the light of Gods countenance c. weep then for your selves and your children that are thus tossed upon the waves of a troublesome world but weep not for us who are at rest in the Haven of Heaven Me-thinks dear Friends these several Considerations as Davids Harp should charm down all passions and distempers of spirit that arise at loss of Friends They may be called Eshcol for they are a whole cluster of Grapes Numb 13.24 Press them by Meditation and squeeze out the wine that is in them to your comfort CHAP. III. Several Apologies answered NOtwithstanding what I have said to make us patient at death of Friends me thinks I hear several complaining every one thinking their burthen greatest and they want not arguments and pleas to aggravate their sorrows Every sin hides it self under some Fig-leaf Excuse and this sin of Discontent at death of Friends hath several Apologies Let us discuss the chief of them I know most commonly sorrow stops its ears against the sweet charmes of Reason yet for father satisfaction of the discontented I shall give in Replys to several Pleas and according to my ability I shall faithfully debate the case And to begin first with complaints that Parents take up at loss of Children for they usually are most discontented One cryes out My Child was still-born or died presently after it was born 1. Apology answ and which most of all troubles me it died unbaptized Answer To have a Child still-born or suddenly expiring is matter of grief especially to the female Parent Our Saviour observes John 16.21 A woman when she is in travel hath sorrow because her hour is come but as soon as she is delivered of her child she remembreth no more the anguish for joy that a man is born into the world The sight of a living child is the best cordial that can be given to a fainting woman under her pain and travel but if the child be still-born or suddenly expiring the pangs of grief conceived hereat are greater to the tender mother than pangs of travel For the former pangs at most do but rend the flesh but these inward throes do tear the very soul Luk. 2.35 Yet for your comfort consider these ensuing particulars 1. Consider He that hath taken this Child away can give another God gave Eve another seed another son instead of Abel Gen. 4. last God took away Job's children as you reade Job 1. but he gave him as many more afterwards Job 42.13 God's hand is not shortned nor grows he infirm in the latter end of the world He can do the like for thee if it please him 2. Consider If your Child had lived Moses-like it had been exposed to the water of Affliction For as St. Austin saith Aug. Ser. de bono pat Infans nondum loquitur tamen prophetat The poor Infant that cannot speak yet by crying when it comes into the world prophesies of its future condition as very lamentable It cryes as soon as born and cannot laugh as some observe till it hath been forty dayes in the world And little cause it has God-wot to laugh then for
may read Heb. 11. that Chapter is a little Martyrology ver 35 36 37. how some were tortured scourged stoned sawn asunder slain with the sword c. Mr. Fox or Mr. Clark in his Martyrology will tell you that many Martyrs had their skins pulled off joynts racked bodies torn in pieces c. willing to endure for Christ's sake what the wit of man could invent or cruelty impose Now God might have called thy Friend to such a death which would have been far more sad cruel and painful as to outward appearance Well then consider God might have delivered thy Friend into the hands of cruel man which would have been very sad as appears by David's speech 2 Sam. 24.14 but God cast him on a soft Bed amongst Friends who did carefully attend him and minister unto him 3. Consid The greater thy Friends pain was the more fervent prayers were put up for him You find David in Psal 38. lying under God's afflicting hand what servent ejaculations he sent up towards the Throne of Grace So Asaph Ps 77.2 In the day of his trouble sought the Lord. So Jesus Christ in his Agony prayed more earnestly Luke 22.44 Great Miseries make the loudest Eccho's in the ears of Mercy And as the afflicted party himself so all that saw him or heard of his misery would be ready to pity and pray for him Methinks the sad groans of a dying Friend are sufficient to dissolve an heart of stone into prayers and tears especially godly Friends would pray fervently for him And these are most likely to prevail for Jam. 5.16 The effectual fervent prayer of a righteous man availeth much That Ship saileth the surest to the haven of Heaven which is driven with the breath of godly mens prayers 4. Consid The greater the pain was the shorter was the continuance of it Dolor si gravis brevis si longus levis We reade how Aeneas kept his bed eight years and was sick of the Palsie Act. 9.33 We read of one that had an issue of blood twelve years Mat. 9.20 and had suffered many things of many Physicians and had spent all that she had and was nothing bettered but rather grew worse Mark 5.26 So John 5.5 there we read of one that had an infirmity thirty eight years Now if thy Friend's pain had not been so great he might have continued still a burden to thee and to himself but the greatness of his pain hastened death which put an end to all trouble and grief his great pangs and struglings as throes of a travelling woman made way for deliverance And therefore 5. And lastly Consider Thy Friend is now at rest Rev. 14.13 Let them die of never so cruel a death if they die in the favour of God they are blessed for they rest from their labours It may be thou grievedst but little whilest thy Friend laboured for rest and wilt thou grieve much when he rests from his labours Whilst thy Friend was ground with the Stone or burnt up with a Feaver and rouled upon his bed without sleep thou hadst cause to weep and it was thy duty to sympathize with him Rom. 12.15 but being dead he is at rest Isa 57.2 for death to a Child of God is but a sleep Joh. 11.11 12 13. so Act. 7.60 and being buried he hath laid his head upon the lap of his mother for so the Earth is called Job 1.21 to be awakened again at the last Trump to the everlasting comfort both of soul and body And shall we now weep Surely this sorrow is unseasonable We prayed or else we were to blame whilst our Friend was in pain that God would deliver him and therefore when God by death hath put an end to all his pain we should give thanks to God and rejoyce rather than weep The Church our careful Mother hath taught us as much in the Funerals of the Dead We give thee hearty thanks for that it hath pleased thee to deliver this our Brother or Sister out of the miseries of this sinful world Another cryes out 10th Apology answerd This Eriend of mine dyed of a sad mischance he fell into the Fire or Water or was kill'd of Lightning fell off a Horse or Cart or was shot in War or otherwise or he was kill'd by Thieves or wicked men c. or he fell suddenly sick groan'd sigh'd dyed And this troubles me that he dyed such a sudden violent and untimely death Answ From sudden death i. e. from death not thought-of and so not provided-for good Lord deliver us not only for our own sakes but for our Friends sakes too they 'l take it the less sudden it is the more patiently See how sadly Jacob takes the supposed death of his son Joseph upon the sight of his bloudy coat he too rashly concluded his son was dead that he was devoured by some cruel beast Significans inâ—ternum animi dilacerationem seu moestitiaeÌ„ And the Text tells you Gen. 37.33 34. He rent his cloaths in token as Pareus saith upon the place that his heart was rent through with sorrow and he put on sackcloth a coarse and sorry stuff which was the usual Mourning-Weed in those times And he refused to be comforted Thus his father wept for him for Joseph who dyed as he thought a sudden death David himself proclaimed a solemn and publick Funeral-Mourning for the death of Abner who was cowardly and suddenly slain when he did least suspect it by one that pretended peace and friendship And David himself laid aside his Royal Dignity and attended the Corps joyning with the People in that sad Consort as you may reade 2 Sam. 3. towards the latter end of the chapter So David weeps excessively for the space of three whole years because his son Amnon dyed so unnaturally untimely unexpectedly being kill'd by Absalom 2 Sam. 13.28 c. And we reade how the true Mother of the living Child had rather her Adversary should have the comfort of her Child than that it should dye a violent and untimely death 1 King 3.26 And in that appeared both the truth of her affection towards it and that she was the true Mother of it v. 27. Job hearing the heavy tydings of the sudden death of his Children could no longer contain but vents his grief in words being more affected with the sudden loss of his Children than all the rest of his Goods Job 1.18 19 20. But for your comfort 1. Consid It hath been the lot of some of Gods dear Servants to dye so Thus righteous Abel was suddenly butchered by his brother Cain Gen. 4.8 So old Eli though indeed he had his failings in not correcting and severely punishing his wicked Sons 1 Sam. 2.23 c. and 1 Sam. 3.13 as he should have done being chief-Magistrate as well as Parent yet questionless was a good man as may be gathered from sacred Story and the manner of his death was sudden he fell off from his seat backward and
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
who gave it So Mat. 10.28 our Saviour teacheth that the Soul cannot be kill'd though the Body be So Mat. 22.32 God is not the God of the dead yet he is said to be the God of Abraham Isaac and Jacob These Patriarchs then were alive as to their Souls You see then the Soul dyes not with the Body And if the Soul of a good man it is in bliss and happiness even in the state of separation as these places shew Luke 23.43 2 Cor. 5.1 8. Phil. 1.23 Rev. 14.13 The Body is as it were the Nest or Cage of the Soul Death disturbs this Nest opens this Cage and then the Soul that Bird of Paradise flyes away to the kingdom of Heaven Seneca Seneca ad Merc. cap. 24. could tell disconsolate Mercia Imago duntaxat filii tui periit ipse quidem aeternus meliorisque nunc status est despoliatus onexibus alienis sibi relictus That the Image only of of her Son was defaced by death and that himself was Eternal in a better state eased of his uneasie burdens and now at freedom to enjoy himself 2. Consid There is not a fitter place for the Body of thy deceased Friend than the Grave is Gen. 23.4 Give me a possession of a burying place with you saith Abraham to the Children of Heth that I may bury my dead out of my sight He would be rid of Sarah when she was dead he would have beautiful Sarah removed out of his sight he would have the Wife of his bosom laid under foot When once we are dead all beauty and glory ceaseth and we become loathsome to our best friends and the Grave is the fittest place for us 3. Consid Thy friend fares no worse than Princes do The Grave is called The house appointed for all living Job 30.23 Living men in short time become dead men and are housed there Psal 89.48 What man is he that liveth and shall not see death Shall he deliver his soul from the hand of the Grave No death will attach the greatest and the Grave be a Prison to hold their bodyes fast 4. Consid Is not the Grave a desirable place Death is a sleep and the Vault or Grave is a Dormitory or Bed for the Body to rest in See Isa 57.1 2. The Righteous that are taken away are said to enter into peace and rest in their beds Poor afflicted Saints are glad when they can find the Grave See Job desired it Job 3.13 c. and 14.13 O that thou wouldest hide me in the Grave he longed for it 5. And lastly Consid Thy Friends Body shall rise again and if he dyed in the Lord be made a glorious body The Body of man shall rise again as appears by holy Writ Deut. 32.39 1 Sam. 2.6 Job 14.7 c. Job 19.25 26 27. Isa 26.19 Ezek 37.1 5. Dan. 12.2 Joh. 11.23 24. ◠Cor. 15. The Apostle spends the longest Chapter in all his Epistles in proving the Resurrection of the Body against some in the Church of Corinth that denyed it Most of the Heathens dreamed of an everlasting Separation Nobis cum semel occidit brevis lux Nox est perpetuò una dormienda Catullus But Christians make the Resurrection of the Body an article of their Faith Manchest All mon. in contemplatio mortis immortalitatis And truly when we see as an honourable person observed worms and flyes and other creatures that spend the winter season in a kind of Death revive in the Spring when we see our selves dead every night and alive in the morning we may easily conclude and believe the Resurrection of the Body No stone great enough could be laid in the mouth of Christs Sepulchre to hinder him from rising again and nothing shall hinder the rising of God's dear servants St. Austin saith Bodyes of Believers shall be raised tantâ facilitate quantâ faelicitate with as much facility as felicity with as much ease as happiness The Body of a Believer is a pretious treasure which God locks up in the Cabinet of the Grave so much is implyed in that Phrase Job 14.13 O that thou wouldest hide me in the Grave We use to hide our choicest treasure At the great day of Judgement he will open his Cabinet and take out the Body and it shall be as good nay better than before There shall then be a new Edition of the Body in a fairer Letter more amended for Phil. 3.20 21. Our conversation is in Heaven saith the Apostle from whence we look for a Saviour the Lord Jesus Christ who shall change our vile Body that it may be fashioned like unto his glorious Body according to the working whereby he is able to subdue all things to himself The same Body shall rise again the same for substance but not for quality a change of it there shall be but 't is for the better The vile body shall be changed that it may be fashioned like unto Christs glorious body and that you should not doubt of it he tells you it is done according to the working whereby he is able to subdue all things to himself q. d. There is nothing too hard for Omnipotency to effect Your friends body though sown in corruption is raised in incorruption sown in dishonour yet raised in glory 1 Cor. 15.42 c. It shall then be a glorious body indeed for it shall be beautiful full of brightness active and nimble not stand in need of outward refreshment it shall not be subject to irksom labours afflictions and diseases it shall not dispose the soul to sin nor the soul make use of the body as a weapon to fight against God it shall be an immortal body and every part and member of it shall have as much happiness as it is capable of Such honour have all the bodies of Believers at Christ's second coming So then thy Friends Soul is not eternally divorced from his Body nor shall the Body lye for ever in the grave but at Christ's second coming which will be shortly it shall rise again and his Soul be re-united to it in a more glorious and firm contract and they shall enter together into the Kingdom of Heaven Mat. 25.34 Dr. Abbot on Jonah Lect. 15. To end this You know a Watch is taken in pieces before it be mended and things new cast are broken first So thy Friend's Body must be knockt in pieces by death and the power of the grave that it may be new cast not only in its old figure but to a better form in the day of the Resurrection Wherefore comfort one another with these words 1 Thes 4.18 With what words with those words going before vers 13 c. Whereof this is the summe that they shall rise again and be for ever with the Lord. 13th Apology answerd Another cryes out This Friend or Relation that God hath taken away was a good and useful person a very charitable man c. not only I my self but the
we cannot redress Arch-bishop Abbot saith well to this purpose Lect. 24. on Jonah 4.1.157.158 If God according to his unsearchable purpose after we have done our duties leave our Friends in darkness let us admire God's Justice towards them and his Favour to us stand amazed at the one and kindly imbrace the other but be patient in both We may not take upon us to be more pitiful to our friends than God who is perfect Pity Let us in humility sigh and groan for them and be thankfull for our selves but let there be no anger no displeasure To shut up this We reade Exod. 14.31 That when the Egyptians were overwhelmed in the Cataracts of God's displeasure The People feared the Lord. And when Ananias and Sapphira were suddenly struck dead for their hypocrisie it is said Act. 5.11 Great fear came upon all the Church and upon as many as heard these things So let the death of thy Relation cut off in his wickedness work a fear in thee and turn thy sorrow for him into sorrow for thine own self and manifold sins lest thou come also into the place of torment CHAP. IV. Containing some Practical Directions to prevent immoderate Weeping WHat I have delivered in former Chapters may suffice by way of consideration I shall now Direct to something by way of Practice to prevent excessive grief at death of friends I pray you observe these 8 Directions and put them into speedy practice 1. Direct Accustome thy self to bear lesser afflictions which you may daily meet with There is scarce a day passeth over our heads but God doth try our patience in one kind or other Job 5.7 Man is born to trouble as the sparks fly upward Prov. 27.1 Boast not thy self of to morrow for thou knowest not what a day may bring forth Every day like a big-bellied woman is with child of somewhat and we know not before-hand what trouble it may produce whether great or small but Mat. 6.34 Sufficient to the day is the evil thereof q. d. Every day may bring enough grief and vexation with it do not by distracting care antedate the evil of it or add sorrow to it A Disciple of Christ must take up his cross daily Luke 9.23 If we daily bear lesser afflictions patiently we may be inabled to bear stronger tryals St. Paul by inuring himself to bear lesser crosses which he daily met with he could in time bear the greatest that God did lay upon him Phil. 4.11 I have learnt in what ever state I am therewith to be content Nay he makes a light matter of all afflictions 2 Cor. 4.17 The Prophet tells us Lam. 3.27 It is good for a man that he bear the yoke in his youth Much good comes by a timely bearing the cross It will make a man suffer willingly v. 28. He sits alone and keeps silence because he hath born it upon him It will make a man suffer humbly ver 29. He putteth his mouth in the dust It will make him suffer willingly vers 30. He gives his cheek to him that smiteth him Milo could carry a Bull being used to carry it daily when it was a Calf by daily bearing lesser troubles you may be enabled for greater tryals But if you sink under light burthens what will you do when great ones come 2. Direct Expect such losses before hand It is reported of Anaxagoras and some report the like of Xenophon that he was not much troubled at the death of his son for said he Memini me genuisse mortalem I lookt upon him as a mortal man Troubles that come of a sudden and unexpected are most troublesome because they find uâ— unprepared to bear them An heavy burthâ—â— cast on a mans shoulders unawares startles him sinks him and makes him cry out because he thought not of it and so was not prepared to bear it Weigh then such burthens in your thoughts aforehand Qui sua metitur pondera ferre queat Spinx Philosophica p. 635. Look upon Friends and Relations standing like Nebuchadnezzars Image on feet of clay frail and mortal and that death ere long will separate betwixt dearest friends Ruth 1.17 Expect the worst that may befall thee Make account the time we live here is short Man and Wife and such like Relations must shortly part and then when this divorce comes you 'l weep as if you wept not 1 Cor. 7.29 30 31. so moderate will you be in weeping 3. Direct Set not your affection too much upon any Relation The more we love any thing the more loath we are to leave it Isidore saith Cum gravi dolore amittuntur quae cum magno amore habentur Isodor de sum bonor Inordinate affection causeth extraordinary affliction according to that of the Poet Quem res plus nimio delectavere secudae Mutatae quatient si quid mirabere pones Invitus Horat. Epist 10. lib. 1. If we love and rejoyce too much in Relations whilst we have them we shall grieâ—â— too much when we lose them How impatiently did Jacob take the supposed death of Joseph you may read Gen. 37.33 34 35. There was such a vain of grief opened as could not be stenched and the reason was if any reason can be given for it He loved him more then the rest of his Children vers 3. So he is impatient of Benjamins going out of his sight Gen. 42.38 and all was because he loved him so dearly Gen. 44.20 Jonah overjoyed in his Gourd whilst he had it Jonah 4.6 But when the next morning God withered his Gourd vers 7. he takes it so impatiently that he wisheth his own death vers 8.9 We find Judg. 18.24 Micah was sore troubled when his Idol-Gods were taken away Many make Idols of their Children and Relations poor Idol-Gods that cannot defend themselves from death and when they are taken away they are sore troubled ready to weep themselves into their Graves with them whom they too much affected 4. Direct Labour to clear up your interest in God Make him your friend who will be light to you when you sit in darkness Mic. 7.8 and comfort you under any trouble 2 Cor. 1.4 5 6. Such an one that hath an interest in God may say in midst of trouble Psal 116.7 Return to thy rest O my soul God is indeed the souls only resting-place Jer. 50.6 God is Centrum quietativum animae Jehovah is compounded of quiescent letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Literae quiescentes to shew there is no true rest but in him And in him there is rest As Noah was safe in the Ark whilst toss'd with tempests Make then but God thy Friend and thou maist with Noah's Dove have recourse to the Ark and find rest there when flouds of miseries are abroad We read Mat. 8.26 Christ rebuked the Winds and Waves so that there was a great calm In him we may have peace in the midst of worldly troubles John 16.33 Tranquillus Deus tranquillat omnia If God give comfort
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
yearning in his bowels with bitter grief that he should be the cause of bringing this destruction upon his dearly beloved People So should we when our sins have been a cause to hasten the death of our dear Friend confess them unto God be deeply humbled for them and pray heartily for pardon thereof And then Thirdly and lastly Let us be careful to avoid these sins for the future This God expects Job 36.9 10. He shews them who are holden in the Cords of Affliction their work and their transgressions that they have exceeded he openeth also their ear to discipline and commandeth that they return from iniquity This the Church hath practised in times of great distress Lam. 3.40 Let us search and try our wayes and turn again unto the Lord. Oh! how should our hearts rise against such sins as rob us of our dear Friends If any mortal man had murdered our Father or Mother Son or Daughter Brother or Sister or any other near and dear Friend or Relation We would not endure that man but prosecute the Law on him to the uttermost and we would rejoyce to see justice done upon him Our hand would not spare our eye would not pitty him Oh then take an holy revenge upon your Lusts which have provoked God to take away such or such Relations let your hearts be transported with infinite indignation against them 2 Cor. 7.11 Say in the Language of Elihu Job 34.31 I have born chastisement I will not offend any more nor provoke God in this manner by my sins to take away my Friends Mortifie therefore your earthly members fornication uncleanness inordinate affection c. Coloss 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kill or make dead Pursue these sins with a deadly implacable hatred not only odio aversationis but inimicitiae Oh! let not your sins survive any longer but as they have killed your Friend so let them be buried with him in his Grave Use 4 4. Imitate deceased Friends in what is good There is no Friend so universally bad but there is something of good in him worth imitation some good might be distil'd from him if we put under the fire of Charity Who so deeply buried * Refined Courtier p. 58. saith a learned man under the rubbish of his own ruines that something of goodness may not be discerned by a charitable Surveyor We find David commending Saul in that Panegyrick or Funeral Oration mentioned 2 Sam. 1. Do not like the silly Sheep leaping off a Bridge follow one another in irregular wayes to your destruction Nequaquà m facere nos improbos improbitas debeat aliena Salv. Salv. de Gub. Dei lib. 7 p. 241. What you find in any materially good follow it but chiefly imitate your godly Friends Phil. 3.17 But in as much as they have their failings as pure Gold hath its dross and the purest Wheat its Chaff follow them so far onely as they follow Christ 1 Cor. 11.1 Make then your godly Parents your Paterns as * Mr. Dugard in Epist deâ—icat to his Sermon on Ps 89 48 Constantines Sons are said to resemble him to the life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Write after those good Copies which deceased Friends have set you Jerom having read the Life and Death of Hilarion who died Christianly as he lived Religiously Well said he Hilarion shall be the Champion whom I will follow Zeno Cilliaeus consulted with the Oracle how he might live well and he received this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he was of the same colour with the dead This he interpreted to mean That he should get and read all the antient Books that he could hear of and then steep and die his mind in those sacred Notions A * Mr. Patrick in his Serm on Psal 90.12 Reverend Divine saith of this Sentence what St. Paul did of Epimenides's Sentence Tit. 1.13 This testimony is true If you would live well Look as like to the dead in the Lord as ever you can and labour to turn your Souls into their shape As living Examples are to be followed so the dead are not to be forgotten Heb. 6.12 Be not slothful but followers of them who through Faith and Patience inherit the Promises It is said of Abel Heb. 11.4 That being dead yet speaketh which as it may be understood of his blood calling for Vengeance Gen. 4.10 Heb. 12.24 So likewise of his example calling for our imitation Heb. 12.1 Well then was thy Friend a strict observer of the Sabbath a constant frequenter of the Ordinances a diligent reader of God's Word a faithful Instructer of his Children and Servants Was he a lover of good Ministers a reliever of good People a reprover of Vice an encourager of Vertue Was he much in praying laborious in his Calling Was he serviceable to his Neighbour faithful to his Friend a forgiver of his Enemies In a word Was he temperate meek patient peaceable humble honest heavenly-minded c If these and the like vertues were conspicuous in thy Friend Go thou and do likewise Luke 10.37 Though your Friend be dead and buried yet let his vertues live in your practice Use 5 5. Admire Gods goodness who as yet continues thee in the land of the Living Life is a mercy that 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 So Ps 103.1 2 3 4. The Psalmist there amongst other mercies blesseth God for healing his Diseases and redeeming his life from destruction Indeed God's delivering our Soul from Death is an effect of his bounty as ye may gather from Psal 116.7 8. It is of the Lords mercies that we are not consumed Lam. 3.22 For God to maintain that radical moisture that Oyl that feeds the Lamp and Light of thy Life is as * Mr. Goodwin on Rom. 2.4 5. one saith as great a miracle as the maintaining the Oil in the cruse of the poor famished Widow 1 Kings 17.16 When thou therefore hearest of the death of any Friend Neighbour or Relation consider with thy self it might have been thine own case thou art made of no better Mould then he was 'T is God only that preserveth the House of Clay from falling to the ground As thou accompaniest him to the Grave to pay the last office of Love consider thou mightest have been carried forth and others have accompanied thee Is it not a miracle of mercy that the Dart of Death should kill many round about thee and yet miss thee Conclude that the Hand of God guides it and it is his meer mercy that thou art yet spared When Lot as I told you before had his Wife turned into a Pillar of Salt and his Sons in Law swept away by a fearful showr of Fire and Brimstone he took it for a great favour that God had spared his life Gen. 19.19 Behold now thy Servant hath found grace in thy sight and
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
forbidden Fruit he should surely die Now we know Adam did eat Gen. 3. and the threatning took effect for after that he had eaten every day some part of his life was gone The wise Man tells us Eccles 3.2 There is a time to be born and a time to die What no time to live Truly it may be the wise man thought this life-time was so short that it was not worth taking notice of or it may be he would give us to understand that all the while we live we are in a dying condition An Heathen by the dim candle-light of Nature had a glymps of this for saith Seneca Quotidie morimur quotidiè enim demitur aliqua pars vitae Vita hominum dum crescit decrescit dum augetur minuitur Cylind as a Candle you know is no sooner lighted but begins to waste it is not the last blaze that spends it but it spends all the while it burns So an Hour-glass is no sooner turned but presently the Sand begins to run out The longer a man lives the less he hath to live Oh did we but see the Glass of our Life running many of us would see but little Sand remaining Well then let your going to the House of Mourning and following the Corps to the Grave mind you of your mortality that God will shortly bring you to the Grave The House appointed for all men living Job 30.23 15th and last Use Lastly Let death of Friends put us upon preparing for Death Seneca said Aetate fruere mobili cursu fugit Use time while you have it He meant it not in that sence in which the merry Greeks and voluptuous Epicures take it 1 Cor. 15.32 Let us eat and drink for to morrow we die But he would have us to imploy our short time in doing vertuous actions Labour that the Temple of Grace be erected in your souls before the Temple of your bodies be pulled down I have read how Peter Waldo about the year 1160. a Merchant of Lyons Mr. Fuller in his Holy War rich in substance and learning was walking and talking with his Friends when one of them suddenly sell down dead which lively spectacle of mans mortality so impressed the soul of this Waldo that instantly he resolved on a strict reformation of life which to his power he performed Mr. Dugard in his Serm. on Ps 89 48. pag. 39. Ribad de vita Fr. Borgia lib. 1. c. 9. It is likwise reported of Sir Francis Borgia a Spanish Courtier That having been at the Funeral of the Empress and considering how little a Grave had devoured all earthly Greatness he said when he came home Augustae mors mihi vitam attulit The death of the Empress hath brought me life and forthwith he became a wonderfully reformed man So when Friends die and we return from their burial let us resolve to lay aside worldly vanities and return home more grave and serious Let us set our House and Souls in order Luke 12.40 Be ye therefore ready for the Son of Man cometh at an hour when ye think not As we know not the time of our general so neither of our particular judgment It is good for us to stand upon our watch Mar. 13.32 and to improve all our opportunities both of doing and receiving good that so we may be as the wise Virgins Mat. 25. having Oyl in our Lamps Grace in our Hearts and may be fitted and prepared to meet the Bridegroom of our Souls when ever he cometh Now because preparation for Death though last mentioned is a chief and principal use that we should make of death of Friends I shall therefore somewhat enlarge upon it and shew you in the next Chapter wherein it consists CHAP. II. Shewing wherein preparation for Death consists NOW preparation for Death consists in these following Particulars 1. In praying unto God 1. Dir. Praecandos Confess thy manifold sins at the Throne of Grace and pray to God for pardon thereof Moses David Daniel Paul and other good men mentioned in Scripture were conversant in this duty of Prayer Our Saviour himself in the dayes of his flesh offered up Prayers and Supplications with strong crying and tears Heb. 5.7 The * Per miserere mei tollitur ira Dei Publican confessing his sins and most humbly suing out the pardon of them went away justified Luke 18.13 14. How did Christ remember the Thief upon the Cross praying to him Luke 23. 42 43. Jacob was frequent and prevalent with God in prayer Gen. 32.28 even when he was old and weak he humbly presented his devotion to God Gen. 48.31 Heb. 11.21 Stephen that saw Heaven opened Acts 7.56 as he lived so he died praying Abel rediv in life of Luther and Erasmus vers 59. Luther he died praying and resigning his Spirit into Gods hands Erasmus breathed out his Soul in these Ejaculations Mercy sweet Jesus Lord loose these Bands How long Lord Jesus How long Jesus Fountain of Mercy have mercy upon me c. Bishop * Dr. Bernard in life of B. Vsher Usher he died like Mr. Perkins who expired with crying for mercy and forgiveness Pray then to God that he would pardon your manifold sins and fit you for death say with David Psal 39.4 Lord make me to know my end and the measure of my dayes that I may know how frail I am Pray with Moses Psal 90.12 Dr. Abbot on Jonah 4.2 p. 521. So teach us to number our dayes that we may apply our hearts unto wisdom Prayer rightly performed as a learned Doctor saith is the best Sacrifice which the Soul can send up into Heaven 2. Preparation for Death consists in bewailing our sins 2. Dir. Peccata deplorando We should be like Doves of the Valleys all of us mourning every one for his iniquity as the Prophet speaks Ezek. 7.16 A broken and contrite heart saith David O God thou wilt not despise Psal 51.17 The words are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he means God highly prizeth a broken and contrite heart under the sence of sin St. Bernard saith Qui non plangit peccata non sentit vulnera He is not sensible of his spiritual wounds who doth not bewail his sinful condition And again saith another Father St. Austin Gravissima peccata gravissimus lamentis indigent Great sins call for great sorrows David saith Psal 6.6 All the night make I my bed to swim I water my couch with my tears and Psal 38.6 I go mourning all the day long so that night and day he mourned for his sins And Peter having sin'd he went out and wept bitterly Mat. 26.75 The crowing of the Cock was a Monitor of his fault And some say he never heard a Cock crow after but he wept bitterly for his offence in denying so shamefully as he did his Lord and Master St. Paul complains of a Body of Death Rom. 7.24 * Tertul. lib. de Panitent c. ult
best for us to pay our Vows Deut. 23.21 Eccl. 5.4 5. we are perjur'd persons truce-breakers if we do not Defer not to put into action what God's Spirit in sickness put into intention Do as David did when he was brought low God helped him Psal 116.6 God delivered his soul from death v. 8. See his resolution v. 9. I will walk before the Lord in the land of the living He devoted himself to God's Service v. 16. Truly O Lord I am thy Servant I am thy Servant And he likewise resolved to pay his Vows v. 14. so v. 18. so likewise Psal 66.13 14. I will go into thine house with burnt-offerings I will pay thee my Vows which my lips have uttered and my mouth hath spoken when I was in trouble Let health strength life soul and body the products of Gods mercy be presented to his service Rom. 12.1 I end this with that advice which Christ gave to one whom he cured John 5.14 Behold thou art made whole sin no more lest a worse thing come unto thee 3. Apply your selves to God in future straits pray unto him trust in him Thus did David Psal 116.2 Because he hath enclined his ear unto me therefore will I call upon him as long as I live So v. 17. I will call upon the Name of the Lord. So Ps 56.3 What time I am afraid I will put my trust in thee for v. 13. Thou hast delivered my soul from death So Ps 63.7 Thou hast been my help therefore in the shadow of thy wings will I rejoyce See 1 Sam. 17.37 so 2 Cor. 1.9 10. We had the sentence of death saith the Apostle in our selves that we should not trust in our selves but in God which raised the dead who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us It is good Scripture-logick as * Mr. Reyners Praecepts p. 266. one saith to draw conclusions of confidence from premises of experience Such then whom God hath restored to health when God casts them again into the Prison of a sick-bed let them be still Prisoners of Hope as the expression is Zach. 9.12 Suffer not Faith to flag and Hope to hang wing Lam. 3.26 It is good that a man should both hope and patiently wait for the salvation of the Lord. 4. Sympathize with others that are in misery If God have had mercy on thee go thou and have mercy on others Be not straitned in your bowels as some in the Church of Corinth were 2 Cor. 6.12 Oh pity and pray for such as are in sickness and misery and do them all offices of love and kindness that may be Not only God calls for this but the Law of friendship calls for it Job 6.14 To him that is afflicted pity should be shewed from his friend But yet Job's friends dealt very unfriendly with him as you may see v. 15. whom he compares to a Brook which in open weather when people have least need of water promiseth refreshment but in cold weather is frozen up and in hot weather is become dry so that the weary Travellers fall short of their expectation So you may find him complaining how he was forsaken of all Relations Job 19.2 c. insomuch that he begs their pity upon the account of friendship v. 21. Have pity upon me have pity upon me O ye my Friends for the hand of God hath touched me here is another Argument for if you touch or strike upon the string of an Instrument other strings move too When God strikes another with sickness we our selves should be moved with compassion towards them the sicknesses and miseries of others call for your help Jos 10.6 Acts 16.9 As the Father said of Lazarus's sores Quot ulcera tot ora so many sores so many mouths calling for the rich mans help Yea though they be their enemies you should pity them as David did Psal 35.11 12 13 14. Though compassion begin at the heart yet it should proceed to the hand and mouth help them with your counsels and prayers and purses too Sic mens per compassionem doleat ut larga manus affectum doloris ostendat What the good Samaritan did Luk. 10.30 c. By which passage our Saviour would teach us to have pity on those whether friends or enemies acquaintance or strangers that stand in need of our help v. 37. Go thou and do likewise The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Alms comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies Pity Alms should be a fruit of pity 1 Joh. 3.17 If you who have known what it is to lie under sickness do not pity such folk who should if you do not who will 5. Lastly Give God the sole praise of all let him have the glory of the cure for to him it belongs and it is a piece of sacriledge to rob God of his due We should not give nor should any man take to himself the glory of a cure Neither Peter nor John Act. 3.12 Paul nor Barnabas Act. 14.11 c. durst take to themselves the glory of a cure Every Physitian should say as the King of Israel in another case said to the Woman crying out to him for help 2 King 6.26 27. If the Lord do not help thee whence shall I help thee The best Physitians can do nothing without Gods assistance Simples are but simple things without the blessing of God upon them Who put medicinal qualities into Drugs but the God of Nature Whence had the Physitian his skill to find out the quality of the Distemper and apply sutable means but from the God of Wisdom Jam. 1.5 Christ said Mat. 4.4 Man lives not by bread alone c. Nor is man recovered by Physick alone without Gods blessing Ps 107.18 19 20. Their soul abhorreth all manner of meat and they draw near to the gates of death then they cry unto the Lord in their trouble he saveth them out of their distress he sent his Word and healed them and delivered them from their destructions It follows v. 21. O that men would praise the Lord for his goodness and for his wonderful works to the children of men Quest But may we not thank our Physitian Answ Yes and you are too blame if you do not Ingratitude is an odious sin Gen. 40.23 compared with Gen. 41.9 It is one of the sins that makes the last times so perillous 2 Tim. 3.2 The Heathen thought you could not give a man a more odious title then to call him ungrateful Ingratum si dixeris omnia as though it was a compendium of all vices and indeed it is a decompounded sin Ahasuerus was too blame to forget loyal-hearted Mordecai so long who had been a means to save his life till it was almost too late to remember him He was to be commended for conferring civil dignities upon him afterwards as you read he did Esth 6. Let such as are unthankful to Physitians and to such as are a means to save their lives from destruction go to School to those Barbarians Acts 28.8 9 10. from whom they may learn lessons of Civility They honoured Saint Paul who healed many amongst them of many Diseases with many honours and when he with the rest of his company departed they laded them with such things as were necessary Well then you may and ought to thank them as Instruments but remember that God is the supream efficient They are to be rewarded and respected for their pains and care with us but God alone is to be praised for the Cure wrought upon us God is the Fountain they are but as Pipes to convey God's mercies to us Let us then give God the praise of all as the Angels sung Gloria in Excelsis Glory be to God on high Luk. 2.14 And as Christ hath taught us Mat. 6.13 For thine is the Kingdom and the Power and the Glory for ever Amen That Woman in the Gospel cured of the Distemper called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorified God as you may read Luke 13.13 There were ten Lepers that lift up their voices and said Jesus Master have mercy on us Luk. 17.13 Yet being cleansed there was but one of them that turned back and with a loud voice glorified God vers 15. But Christ took notice of their ingratitude v. 17 18. There was but one of ten that returned to give thanks 'T is ten to one if God cure us but we prove ungrateful Oh let us not in sickness pray for mercy and in health forget to return thanks for the receit of mercy Non sonet illud tantum miserere Deus sed sonet etiam laus gratianum actio pro accepta illius misericordia Muscul in Phil. 2.27 David was much in praising God for delivering him from deadly dangers as the Psalms testifie Psal 30.1 3 4. 86.12 13. 103.3 104.33 116.6 12 17. 118.14 146. v. 1 2. So Hezekiah being recovered pens a Song of Thanksgiving Isa 38.9 c. Oh my beloved extraordinary mercies call for more then ordinary thanks Exod. 12.42 Communicate your experiences Psalm 66.16 Tell others of the cures God hath wrought Joh. 5.15 Mar. 5.19 The tongue is called our glory Psal 16.9 Let your glory sing praise to God and not be silent Psal 30.12 Wherein is your tongue a glory if not in setting forth the glory of God I end all with that Doxology of the Apostle 1 Tim. 1.17 Now unto the King Eternal Immortal Invisible the only wise God be honour and glory for ever and ever Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS