12.9 10. He is cast out Ejectione firmâ and shall never re-enter He sets not his ugly Paw upon the pavement of Heaven The tempter enters not into this Paradise for Rev. 21.27 There shall in no wise enter into it any thing that defileth 3. From Spiritual desertions The Church like the Moon hath her spots and therefore sometimes her Eclipses so long as she wanders in this Planetary world See Isa 50.10 The Prophet there intimates unto us that A Child of God may walk in darkness and see no light So it was with David Psal 22.1 with Asaph Psal 77.7 8 9. with Heman Psal 88. with Ethan Ps 89.46 So it was with Jonah Jon. 2.2 4. Nay it was thus with Christ himself Mat. 27.46 And thus to want the sense of Gods favour must needs be troublesom Psal 30.7 Thou didst hide thy face and I was troubled So Psal 104.29 So Cant. 5.6 My beloved had withdrawn himself and was gone saith the Spouse and then it follows my soul failed Egressa est anima mea She was as it were without her soul whilst without the sence of Gods favour But Death frees Believers from such desertions They shall be for ever with the Lord 1 Thes 4.17 There shall be no more suspensions of the light of God's countenance no more eclipses of his savour never cloud more shall interpose betwixt Heaven and their souls but the Sun of Righteousness shall shine upon them with perpendicular rayes of comfort to all eternity 4. From evil Company It is a sad affliction to live amongst the Wicked Psal 84.10 so Psal 120.5 Wo is me saith David that I sojourn in Mesech that I dwell in the tents of Kedar And Isaiah sadly complains Isa 6.5 Wo is me for I am undone because I am a man of unclean lips and I dwell in the midst of a people of unclean lips Sad indeed it is to live amongst them for their wicked manner of living is an heart-break to the Righteous Psal 119.136 Rivers of tears run down mine eyes because they keep not thy Law And St. Paul could not speak of their sins without tears in his eyes Phil. 3.18 And before this Lot was vexed with the filthy conversation of the Sodomites 2 Pet. 2.7 8. See Mr. Leigh's Crit. Sac. in vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat oppressus fatigatus graviter afflictus We translate it vexed but according to Orig. He was laboured against He laboured under it as under a burden he was even tired out under their wicked courses Besides the Wicked load the Righteous amongst whom they live with calumnies raylings revilings scoffs jears taunts c. if they run not with them to the same excess of riot see 1 Pet. 4.4 like the troubled Seas they 'l cast forth mire and dirt upon them Isa 57.20 Thus the old world dealt with Noah that Preacher of Righteousness 2 Pet. 2.5 So David was abused for his goodness Psal 69.12 he tells us he was spoken against he was the Drunkards song and v. 19. Lord saith he thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee See the complaint of the Church Psal 44.14 so 79.4 We are become a reproach to our neighbours a scorn and derision to them that are round about us No wonder it is thus with the servant when it was so with the Lord and Master Christ himself was set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as old Simeon said Luke 2.34 He was set for a sign that shall be spoken against To end this The Righteous are the mark at which wicked men shoot their Arrows even bitter words but Death takes them out of their company and from the reach of their malice See Job 3.17 There the wicked speaking of the Grave cease from troubling and there the weary be at rest 5. From bodily Aches and Diseases The body here is the receptacle of innumerable distempers St. Austin tells us de ipso corpore tot exstant morborum mala De Civit. Dei lib. 22. c. 22. ut nec libris medicorum cuncta comprehensa No Book that ever Physicians wrote contains a perfect Narrative of all distempers Many distempers daily arise unknown to our fore-fathers One alas lies languishing through a Consumption another's tortured with the Stone another with the Gout another burnt with a Feaver another complains under Head-ach Tooth-ach c. some lie under one distemper some under another So that as one alludes to the speech of our Saviour Luke 17.37 Where the body is there sicknesses and sores as so many Eagles are preying upon it And some by reason of these distempers lie under so great misery that they wish for death but it comes not and would be glad and rejoyce exceedingly if they could find the grave as Job tells you Job 3.20 21 22. Some with Job ch 7.3 4. Possess months of vanity and have wearisom nights appointed for them when they lie down they say When shall we arise and the night be gone And they are full of tossings to and fro unto the dawning of the day And again v. 13 14. saith Job When I say my Bed shall comfort me my Couch shall ease my complaint as sick people think to change their pain with changing their place then thou scarest me with dreams and terrifiest me with visions so that what with frightful dreams when sleeping and evil thoughts whilst waking the sick man takes little rest in his resting-time and finds little ease in an easie bed but now Death frees them from all pain Rev. 21.4 There shall be no more sorrow nor crying neither shall there be any more pain Death frees Believers from heats and colds from hunger and thirst Rev. 7.16 17. or any thing else that is painful to the body It is the best Physician curing them of all bodily distempers 6. From troublesome works of Calling Man at first before the fall was to labour Gen. 2.15 Adam was not to live an idle life but to imploy himself like a Gardener in pruning and dressing the trees and herbs of the Garden c. But this labour would not have been a toil but a recreation to him had he not faln into sin For weariness and sweat came as a curse upon him for the commission of sin Gen. 3.17 18 19. In the sweat of thy face shalt thou eat bread c. By sweat we understand all manner of labour whether of body or brain and this he was doom'd unto because he ate of the forbidden fruit What is Mans diet now but bread of carefulness got with the sweat of his brows what disquieting projects hath sinfull man to get worldly things what riding up and down what digging and delving toyling and moyling is there in the world some taking pains in one calling some in another and all to get oyl to maintain the lamp of life but after death there is no such working Rev. 14.13 Blessed are the dead that die in the Lord they
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
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
cold soon nips it or heat withers it or wind shakes it the beauty of it is soon gone Psa 103.15 16. O formose puer nimium nè crede colori Virg. Eclog. 2. The wise man tells us Beauty is vain Pro. 31.30 Anceps forma bonum mortalibus exigui donum breve temporis Senec. A fit of the Small Pox which the purest complexions are most subject to may make such graves in thy childs face as may bury in case it live all its beauty An old Jezebel albeit she be painted 2 King 9.30 is full of aged wrinkles So that if sickness do not waste it a few years will 6thly and lastly to shut up this we say and that truly Gratior est pulchro veniens de corpore virtus It is an exceeding great ornament to have inward Graces of the Soul attended with outward gracefulness of the body to have a * Veniunt ad candida tecta Columbae Ovid. Dovelike soul in a fair Tabernacle Now if thy child was a proper child or exceeding fair as it is said of Moses Heb. 11.23 Acts 7.20 If he was as it is according to the Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair to God or in his sight then the King of Heaven took delight in thy childs beauty Psal 45.11 and hath taken away this Jewel out of the mire of this world that it might shine in Heaven And hast thou cause to be discontented at this Surely no. Another cryes out 4th Apology answered This Child of mine that God hath taken away was very hopeful an ingenious witty Child Divine Sentences dropt from his his lips like hony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. He would have been an excellent pattern of Virtue he was of a very sweet disposition mild humble temperate modest chaste affable c. and what was said of Bonaventure might be said of him if it be not a saying too hyperbolical In hoc homine non peccavit Adam Adam's depraved nature was scarce visible in him Or as Greg. Naz. said of Basil the Great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he held forth Learning beyond his age and affixed composure of Manners beyond his Learning Or as was said of Titus Vespasian he was Deliciae Humani generis the Darling and Delight of Mankind he would have come in time to great preferment he would have been a Jewel fit to hang at a Kings ear This Plant being watered by Heavens blessing might have shot up in short time to great perfection but alas it is of a sudden cut down by the merciless syth of Death And this troubles me Answ Indeed by the sweetness of the Blossom our expectations are raised to look for deliciousness in the Fruit And when pregnant hopes prove abortive it is extreamly afflictive to us But Consider Many seem hopeful and virtuous Dum aetas metus Magister prohibeant Ter. being young under Tutors and Governours but when once the reigns are laid on their necks like Phaeton's wild Horses Ovid. Metam Sponte suâ properant labor est inhibere volantes They are too apt to fly out into licentious courses They many times meet with evil company which corrupts good manners 1 Cor. 15.33 Blazing Comets may shine for a while more bright than fixed Stars Both Sacred and Prophane Story abounds with instances of this nature Joash was seemingly good during the life of his Uncle Jehoiada 2 Chro. 24.2 c. but he being dead his devotion died with him for he became an Idolater v. 16 17 c. So Uzziah sought the Lord in the dayes of Zechariah 2 Chron. 26.5 who steered him in the right way to happiness but afterwards his hypocrisie appeared v. 16. So Judas carried it fairly for a time as may be gathered from Mat. 26.21 22. The Disciples there had good thoughts of him better than of themselves and yet he was a damnable hypocrite Mat. 27.3 c. I might tell you of Hymeneus and Alexander 1 Tim. 1.19 20. of Phygellus and Hermogenes 2 Tim. 1.15 of Demas 2 Tim. 4.10 and many others who at first were seemingly religious yet have departed from the Faith giving heed to seducing Spirits and doctrines of Devils 1 Tim. 4.1 Nero was hopeful in his youth Quinquennium Neronis and his first five years of reigning fairly promising but afterwards he became a most detestable Tyrant It was said of Antiochus Epiphanes that he was a good child an ill youth and a wicked old man called in derision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a mad man Julian the great Professour became an Apostate and a great Persecutor of God's Church and at last died blaspheming Vicisti ô Galilaee Pelagius who as some think was fostered and brought up in Cheshire was at first very hopeful but afterwards became an Arch-Haeretick Prosper Aquitanus in this Verse of his calls him the British Adder Pestifero vomuit coluber sermone Britannus Mr. Leigh's Observations on Cheshire A British Snake with venemous tongue Hath vomited his Poyson strong He died an enemy to the free-grace of God We have many sad instances of this point in our dayes God may complain of many in England as once of Israel Hos 8.3 They have cast off the thing that is good And as of Ephraim and Judah Hos 6.4 Their goodness is as a morning cloud and as the early dew it goeth away Many that were seemingly religious and forward for praying reading hearing receiving the Sacrament c. now have left off the thing that is good But there are many sad Texts for such Apostates to champ upon See Psal 125.5 Ezek. 18.24 Hos 7.13 Luke 11.24 25 26. 1 Tim. 5.12 Heb. 6.4 5 6. Heb. 10.26 27 28 37. 2 Pet. 2.20 21 22. Their case must needs be sad for Corruptio optimi pessima The purest flesh putrified is most loathsom And the most generous Wine degenerated makes the sharpest Vinegar Buxtorf floril Hebraicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acetum filius Vini These bring an ill report on Religion as the Spyes did on Canaan Numb 13.32 as though there was no sweetness and comliness in the wayes of God Hi sunt Christiani ad contumeliam Christi Salv. lib. 8. de Guber pag. 290. as Salvian speaks These cause the enemies of God to blaspheme as David's partial backsliding did 2 Sam. 12.14 Rom. 2.24 1 Pet. 2.15 The fall of such causes others to fall with them as the fall of Sampson was the fall of many Philistines In a word these are the greatest Factors for the Devil and his Angels who were the first Apostates Jude v. 6. Well then this Child of thine like some buds fairly promising might have been blasted and not come to greater perfection He might have faln into gross sins or grievous errors wounding conscience and staining reputation and this would have been just matter of grief to thee But if thy Child was really gracious which is more than thou canst be assured of for as the Apostle saith of
Sylvanus 1 Pet. 5.12 a faithful Brother as I suppose so our knowledge of others sincerity is but opiniative no certain knowledge But suppose I say he was really gracious and so might have persevered unto the end as these Scriptures shew Psal 125.1 Isa 40.31 41.10 Jer. 32.39 40. Mat. 16.18 24.24 John 10.28 29. 13. 1. Rom. 8.33 34. Rom. 11.29 Col. 3.3 2 Tim. 2.19 1 Pet. 1.5 1 Joh. 2.19 27 compared Jude 1. yet he is not the less mortal for being the more gracious Nay God usually takes them away the sooner from this miserable sinfull world which is not worthy of them Heb. 11.38 Dr Abbot Lect. 28. on Jonah p. 594. Sudden glories saith a learned Doctor decay suddenly fruit soonest ripe is soonest rotten when the greenness freshness and shade is extraordinary fear some worm which may gnaw as it did Jonah's refreshing Gourd We know sweetest fruit is soonest gathered Thus the Child Abijah dies young because in him was found some good thing towards the Lord God of Israel in the house of Jeroboam 1 King 4.12 13. Those that are good betimes are apt Scholars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which having quickly learnt the lessons of Christianity God their Master hath set them have leave to go home the sooner God gathered thy Child betimes because it was ripe betimes We reade Mark 4.29 how the husband-man when the fruit is ripe immediately puts in the sickle because the harvest is come so God puts in the sickle of death when Children are ripe and fit to be taken away We judge him to blame who when his fruit is ripe doth not gather it And shall we blame God for taking away relations when they are fit for him And whereas you say He might have come to great preferment 1. Consider this is very uncertain Many times men of great worth pass their dayes in obscure privacy Salvian lib. 4. de Gubern Dei pa. 114. and men of least desert are highly promoted Si bonus est quispiam quasi malus spernitur si malus est quasi bonus honoratur Haman the Agagite one base by birth and base in life like a dunghil vapour was extracted to an high place of dignity by the influential Sun-shine of his Princes favour and in the mean time godly honest loyal-hearted Mordecai notwithstanding his good service is forgotten Esth 6.1 2 3. till almost too late to remember him 2. Consider Those that are in favour may he present lie under a cloud Favour is deceitful Prov. 30.31 The Court is like Glass or Ice cum maximè splendet frangitur when it shines brightest then it is the brittlest It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.3 vain-glory It carries vanity in its name Joab who was once the greatest about David is by David's appointment designed to execution 1 King 2.5 And Haman even now mentioned that was so great a Favorite with Ahasuerus the King is by the King appointed to be hanged on an high Gallows Est 7.9 10. a just punishment for his ambitious climbing 3dly and lastly consider Your Child is highly preferr'd by Death He is possessed of Heavenly preferment which as far exceeds earthly as the shining of the Sun in its Meridian Lustre doth the shining of a Candle Our Saviour tells us there was not a greater then John the Baptist yet he that is least in the Kingdom of Heaven is greater then he Luke 7.28 The least in the Kingdom of Heaven is greater then the greatest on Earth for he is above a state of Ignorance Misery and Mortality Joseph was highly preferr'd by Pharaoh who committed to him Despotical Government over all Egypt Gen. 41.40 c. David Esther and several others of Gods dear Servants come to great preferment here on Earth but what is this to the preferment of thy dear Child who shines as the Sun in the Kingdom of his Father Mat. 13.43 He is in the Presence-Chamber of the King of Kings and Lord of Lords Surely thou hast no cause to weep except it be for joy that thou wast the Parent of such a Child Who as one saith whilst he lived was the joy of Glorifyed Angels Luk. 15.10 and being dead encreaseth the number of Glorifyed Saints But saith another This was an onely Child 5th Apology answered I had but one onely Son or Daughter to delight in to leave mine Estate unto and to bear my Name And God hath taken him or her away from me Surely the Lord hath dealt bitterly with me Answ Indeed Scripture Spectacles represent it as a sad loss to lose an only Son or Daughter Judg. 11.34 1 King 17.12 17 c. 2 King 4.20 27. compared Jer. 6.26 Amos 8.10 Zach 12.10 Luk. 7.12 13. Luk. 8.42 I have read of one * Mr. Hausteds Serm. on Luke 19.41 42. who being found weeping and the cause of his grief being demanded answered Filius unicus habilis pollens ingenio Adolescens An onely Son a pritty witty young man and being able to go no further had his faltring halting speech made up by a stander-by Obijt diem is dead which he for the greatness of his grief was not able to pronounce himself An only Child is our Darling as we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 22.20 Unicam meam And the loss of an only Child must needs be sadly resented because it is our Darling or most dearly beloved the stream of parental affection like a River not parted into Chanels is not divided amongst other children but runs whole and entire towards one object But consider under this sad tryal a few things 1. Consider The greater the Tryal is the greater is the commendation to bear it chearfully It is a sign thou art a great Christian when thou canst bear patiently great Tryals A Wasp if not cross'd puts not forth its sting the most waspish and peevish person can carry it calmely and gently while Providences of God please him but to carry it patiently and evenly under great tryals is admirable When Alexander met with great troubles he would say here is a tryal for the mind of Alexander he is truly Magnanimous that holds up his Spirit under great afflictions Magnus est animus qui se Deo tradidit Sen. Job met with great tryals ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. Duport in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 1.18 p. 6 7. Semper enim malum malo fulciebatur Sicut quando crebri sibi invicem superfusi sunt Ponti fluctus longi antè quidem alius alius verò post One affliction followed on the back of another as wave after wave the Sabeans took away Jobs Oxen and Asses Lightning kild his Sheep the Caldaeans carried away his Camels and which was the fluctus decumanus the last worst and greatest wave of all the rest the wind blows down the house upon the head of his Children yet for all this see his
to lie unburied and dye unlamented Deut. 28.26 1 King 21.23 24. 1 King 14.11 2 Chron. 21.19 Isa 14.20 Jer. 7.33 8.2 14.16 16.4 and 22.19 Fit then it is that we attend at the Obsequies of deceased Friends not that it helps the Dead But 1. For their Honour it being a decent respect we pay to their name and memory for it is an honour to live desired and die lamented See Dr. Walker Fun. Sermon on Luke 7.12 13. 2. In Charity to the Living for their comfort and alleviating their sorrow while the burden is made lighter by many helping them to bear it John 11.31 The Jews were with Mary to comfort her at the death and burial of her Brother Lazarus Curatio Funeris conditio Sepulturae pompa Exequiarum magis vivorum solatia sunt quà m subsidia mortuorum Aug. 3. For our own advantage and encrease of Piety Eccles 7.2 3 4. 4. And lastly To testifie our faith in that great Article of the Resurrection of the Dead For if in this life onely we have hope in Christ we are of all men most miserable 1 Cor. 15.19 Now it strengthens our faith of the Resurrection when bodies of Christians are not cast away as beasts bodies are But if thy Friend wanted decent Burial if there was no Funeral-solemnity for thy comfort 1. Consid It cannot reasonably be expected that there should be Funeral-Solemnities in Pestilential-places for this would occasion further infection We read Luke 7.12 how the Widows son of Naim was carried out of the City to be buried Hinc collige Judeos Sepulchra sua habuisse non in Urbe sed extra Urbem idque tùm ob nitorem tùm ob sanitatem nè cadavera suo faetore putredine aerem inficerent Cornel. à . Lap. The Jewes buried out of the City that the Graves might not deface the comliness of their Cities nor noysome Exhalations and Vapours of the Graves infect the Air and hazard the health of the Living Great care is to be had that the Living be not infected with the Contagion of the Dead For if a living Dog be better than a dead Lion as Solomon concludes Eccles 9.4 Surely the persons of Christians that survive are more to be respected than the bodies of those that are dead Now how dangerous were it for the Living to accompany the Corps of such as dyed of the Plague how noysome to bury them there where the Living have often occasion to make their recourse so that it were incommodious to humane society to perform solemn Funeral Rites at such a time I end this with words taken out of that godly Exhortation at the end of Divine-Service appointed to be used on the Monthly-Fast during the continuance of the Plague The words are these Though it be a Christian and laudable custom to accompany the Bodies of the Dead unto the Grave and commend them in decent manner unto their rest yet seeing the end of such Assemblies as are then gathered together is by the use of Prayer and the Word preached rather to give comfort unto the Living than any benefit unto the Dead let men be advised perswaded and content that their Dead should be buried with no more company than is needful for the interring and laying them up in the Earth because the gathering together of Friends and Neighbours in so common a Contagion cannot be without present danger and hazard of their health and lives and it is verily thought that Infection by this means of meeting hath ensued unto many 2 Consid It is all one to the Dead whether their Bodies be drown'd or burnt or buried and if buried it is all one where the Grave is made for them Facilis jactura Sepulchri Lucan lib. 16. If they fail of the Burying-Place they expected the loss is not great for the Body is not sensible how it is used Neither do such Solemnities do the Dead either good or hurt Though they adde to the comfort of the Living yet not of the Dead 3 Consid What if the Body be thus used the Soul is safe if thy Friend belonged to God The Soul of man is his Darling Psal 22.20 and 35.17 If this Jewel be preserved no matter what becomes of the Cabinet 4 Consid Many of Gods dear Servants have wanted decent Burial See Psal 79.2 3. The dead Bodies of thy Servants have they given to be meat unto the Fowls of the Heaven the Flesh of thy Saints unto the Beasts of the Earth their Blood have they shed like water round about Jerusalem and there was none to bury them There was none to bury them either none that durst for fear of the enemy or so many slain by the enemy that the living sufficed not to bury the dead In persecuting times many Martyrs have been devoured of wild-beasts torn in pieces hang'd on gibbets burnt to ashes drowned c. so that they have wanted burial Moses himself a dear Servant of the Lord was buried no man knows where Deut. 34.6 5. And lastly consider The Dead in the Lord are never the worse thought of by God if without decent burial Sore Lazarus had little cost bestowed on him at his Death that found so little mercy in his Life It is said Luke 16.22 This Beggar died no mention made of his Burial yet he was carried by the Angels into Abraham's bosom which as St. Ambrose Ambros Orat. fun de obitu Valent. saith is a certain retiring-place of eternal rest Sinus Patriarcharum recessus quidam est quietis aeternae But it is said of the Rich-man that he died and was buried buried he was and probably with great pomp yet the next news we hear of him is that in Hell he lift up his eyes being in torment ver 23. Another cryes out 12. Apology answered It troubles me to think the body should lye rotting and stinking in the grave and be eaten up of wormes and be turned to dust disrobed of all amiable features so that after a few years there are but few remains of our dear friend here perhaps a scalp and there a bone c. Answer 1. Consid The Soul of thy Friend if a Child of God is in bliss whilest the Body lies in the grave that place of silence rottenness stench and corruption That the Soul dyes not with the Body these places of Scripture shew See 1 King 17.21 Elijah raising to life the Widows Son of Sareptah cryed unto the Lord and said O Lord my God I pray thee let this Childs Soul come into him again Which expression as it shews the Child was really dead and that death separates the Soul from the Body so it shews that after death the soul lives or hath a being for he said Let this Childs Soul come into him again or let it return He doth not say let a new one be made for him So Eccles 12.7 Then shall the dust return to the earth as it was and the Spirit shall return to God
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
should bestir themselves who have as we say one foot in the Grave already A * Omnis motus naturalis velotior est in fine Stone the nearer it comes to the Center the swifter it moves The nearer any come to Death the greater should their preparation be for it It is * Abel Rediv in life of Mr Perkins observed of the Birds of Norway that they having in Winter very short dayes fly swifter than other Fowl in other Countries as if principled by the instinct of Nature thriftily to improve the little light allowed them and by the swiftness of their Wings to regain the shortness of their time How speedy and earnest should old men especially be in preparing themselves for Death who if they have neglected God in their youthful dayes have a great deal of work to do in a very short time 3. Constanter 3. And lastly Prepare your selves for Death Constantly so long as life shall last This God calls for 1 Cor. 15. last verse Be constant and immoveable alway abounding in the Work of the Lord. This was David's resolution Psal 119.112 I have enclined my heart to keep thy Statutes alway even unto the end So it was Job's Job 14.14 All the dayes of my appointed time will I wait till my change come So Job 27.5 6 Till I die I will not remove my integrity from me My Righteousness I hold fast and will not let it go my heart shall not reproach me so long as I live The like did Saint Paul as you may read Acts 20.24 Phil. 3.13 14 15. 2 Tim. 4.6 7 8. God hath promised to give the Crown of Glory or Eternal Happiness to such as persevere in a Christian course of life see Rev. 2.10 so Rev. 3.11 12. Heaven is not got per saltum at one sudden leap you must set out betimes and advance forward in the race of Christianity so long as you live You must run and not be weary walk and not faint Isa 40.31 Charles the fifths Motto Ulterius becomes every Christian he must advance still forward for he that runs half the Race and then gives it over Ioseth the Wager as well as he that never set forth See what is said Ezek. 18.24 When the Righteous turneth away from his righteousness and committeth iniquity and doth according to all the abominations that the wicked man doth shall he live All his righteousness that he hath done shall not be mentioned in his trespass that he hath trespassed and in his sin that he hath sinned in them shall he die If any man draw back saith God Heb. 10.38 my Soul shall have no pleasure in him and again ver 39. They draw back unto perdition Let Christians then who expect the Crown fight manfully under Christ's Banner against the World Sin and the Devil and continue Christ's faithful Souldiers and Servants unto their lives end Let them do that in their Spiritual what Caesar is said to do in his Temporal-Warfare Nil actum credens siquid superesset agendum Lucan Pharsal Lib. 2. Be still doing as though they had done nothing till all be done Now there will be alway something for a Christian to do till Death give him his Quietus est a Writ of Ease Rev. 14.13 Blessed are the dead that die in the Lord they rest from their labours There must be no resting till death We should be Volunteers in God's Service till Death disband us When William the Conqueror landed his men in Sussex he caused all Ships to be sunk that all hope of flying back might be taken away We are here landed saith an ingenious * Dr. Boys in his Postils on Rev. 12.7 Divine in this Valley of Tears we must neither faint nor fly but fight it out valiantly till Death the last Enemy be destroyed 1 Cor. 15.26 Good Christians are like Wine full of Spirits that continues good to the last drawing yea the older they are like good Wines the better they be Lâ—k 5.39 They are compared to Trees in Scripture Psal r. 3. so Isa 61.3 called Trees of Righteousness because filled with the Fruits of Righteousness Phil. 1.11 These Trees are never past bearing They shall bring forth Fruit in old age they shall be fat and flourishing Psal 92.14 It is an honour to be thus gray-headed in Religion Prov. 16.31 The hoary-head is a Crown of Glory if it be found in the way of Righteousness God highly prizeth a Mnason an old Disciple as he was Acts 21.16 that hath served him from his youth upwards Well then let us put the former directions constantly into practice Let us pray continually 1 Thess 5.17 Let us have our * Stata tempora set-times for Prayer and at least morning and evening let us offer unto God the sacrifice of Prayer Let us daily mourn for the sins we daily commit Nay those sins which God hath pardned we should reflect upon with grief of heart and pray for a farther manifestation of pardoning Grace so did David For the one and fiftieth Psalm was pen'd by David after he had gone into Bathsheba and after Nathan had brought him the news of a Pardon 2 Sam. 12.13 Some * Mr. Smith in his Doctrine of Repentance p. 105. observe after God had cast Adam out of Paradise he set him e regione Horti over against the Garden in the very sight and view of the place where he had offended that so oft as he lookt towards the Garden he might remember his sin and lament for it Let us constantly avoid such sins as we do lament So did St. Paul Acts 24.16 Herein do I exercise my self to have alway a Conscience void of offence towards God and towards men Let us do good works constantly Gal. 6.9 2 Thes 3.13 Let us constantly put on the vertues of Christ growing in number measure and exercise of grace Let us daily act faith upon Christ If we do thus not only begin well but continue in thus doing until death we shall when we have acted the last part of our life upon the Stage of this World every one of us apart here that joyful Sentence pronounced by Christ himself Eugè bone serve Well done thou good and faithful Servant Enter thou into the joy of thy Lord Matth. 25.21 Thus you see the forementioned Directions are to be practised Early Earnestly and Constantly these three Ingredients make our Services a sweet Perfume But because we are so backward to these things I shall in the next Chapter lay down a few Considerations to quicken us to the performance of the whole and so conclude CHAP. IV. Containing certain Motives to move us to prepare for Death NO Man can truly say of mine advice touching preparation for Death as Hushai said of Ahitophel's 2 Sam. 17.7 It is not good at this time Sure I am advice to it or practice of it is never unseasonable for this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the main business that we come into the World
to perform God sent us not into the World as he did the * Psalm 104.26 Leviathan into the Sea to take our sport and pastime therein but he sent us hither as into a School to learn this one Lesson to die well Yet alas how negligent are most as if unconcerned herein This great concern is the least of their care Tell them of preparing for Death and they are ready to put us off as Felix did Paul Acts 24.25 Go thy way for this time when I have a convenient season I will call for thee but we never read that he call'd for him after I shall therefore Courteous Reader lay before thee some Considerations to move thee to prepare thy self for Death according to the forementioned Directions And here I have a large field before me but as the Disciples passing through the Field of Corn pluckt onely an ear or two and rubbed them in their hands so shall I content my self with three Considerations amongst many and handle them as briefly as I can with conveniency First then Consider 1 1. By this means thou shalt live comfortably 2 Cor. 1.12 Our rejoycing is this the testimony of our Conscience that in simplicity and Godly sincerity we have had our conversation in the World Rejoycing and working Righteousness is put together Isa 64.5 What joy and peace is there in believing Rom. 15.13 If the Angels in Heaven rejoyce at the conversion of a sinner as the Scripture affirms Luk. 15.7 10. surely the joy of a sinner converted must needs be very great in his heart How can it otherwise be For such an one is reconciled to God his sins are pardoned whereupon follows peace with God and rejoycing in hope of the Glory of God as you may see Rom. 5.1 2. And this peace of Conscience passeth all understanding Phil. 4.7 It is joy unspeakable and full of glory 1 Pet. 1.8 A continual Banquet together with the joy of the Harvest and of such as divide the spoyl are but dark representations of it Prov. 15.15 Isa 9.3 This is Manna in the Wilderness a foretaste and earnest of future Jubilees such an one is even in the Suburbs of Heaven so that the Term of a godly mans life who is continually fitting himself for Death may be truly called Hilary Term for a pure Christal Torrent of Divine Joy comes streaming into his Soul from the God of all comfort What should such an one fear Of whom should he be afraid At what should he be dismaid If he lives he lives to the Lord if he dies he dies in the Lord Living or dying he is the Lords Rom. 14.8 Object But do not we see those who take most pains in fitting themselves for Death most sad and sorrowful mourning for their own and other mens sins do they not meet with most trouble and afflictions so that their lives of all men are most uncomfortable Answ A carnal man can no more judge of a good mans condition than a pur-blind man can of Colours He is not acquainted with a good mans joy Prov. 14.10 The righteous have meat to eat which the World knows not of They have hidden Manna secret joy 2 Cor. 6.10 As sorrowful yet alwayes rejoycing Their weeping for their own and other mens sins Est quedam flere voluptas makes way for spiritual comfort As April-showers refresh the face of the Earth When the Righteous have been shedding tears at the Throne of Grace they oft arise from their knees with their hearts brim full of comfort If they meet with outward trouble as the Waves encrease so doth the Ark of Comfort arise above these Waves See 2 Cor. 1.3 4 5. Blessed be God even the Father of our Lord Jesus Christ the Father of Mercies and the God of all Comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God for as the sufferings of Christ abound in us so our consolation also aboundeth by Christ We read Acts 5.41 how the Apostles rejoyced that they were counted worthy to suffer When Saint Paul was in that great storm at Sea Acts 27. When neither Sun nor Stars in many dayes appeared vers 20. In the midst of that danger his Soul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in a quiet Haven Dr. Boreman in Serm. on Phil. 3.20 p. 33. even in the bosom of God In that great darkness he had a light within the light of joy and comfort because God was with and in him I end this with that of Solomon Prov. 29.6 In the transgression of an evil man there is a snare that strangleth his joy but the Righteous doth sing and rejoyce Consider 2 2. By this means you may die comfortably A man who in his life-time hath been fitting himself for death is not afraid of it when God shall please to send it He can say Come Death come Lord Jesus come and well-come He can say to Death as Adonijah did to Jonathan the Son of Abiathar the Priest 1 King 1.42 Come in for thou art a valiant man and bringest good tydings He knows Death sets his Soul at liberty out of the Prison of the Body as the Angel did Peter out of Prison Acts 12.7 Upon the sight of Death his Spirit revives as Jacob's did when he saw the Wagons that were sent to carry him from a place of penury and misery to a place of plenty and happiness Gen 45.27 When Moses the Servant of the Lord had finisht his course God bids him Go up and die in the Mount Deut. 32.49 50. Deut. 34.5 It is there said He died according to the Word of the Lord secundum os Domini The Jews say that his Soul was suckt out of his mouth with a kiss God dealt by him as a fond Nurse by her Babe kissed him and laid him down to sleep Elijah requests God to take away his life 1 King 19.4 Aged Simeon like a Swan welcomed his approaching death with this melodious Song Sapientis animus totus in mortem prominet hoc vult hoc meditatur hac semper cupidine fertur Sen. ad Marcium c. 23. Nunc dimittis c. Luke 2.29 Lord now lettest thou thy Servant depart in peace according to thy Word c. St. Paul cries out Cupio dissolvi Phil. 1.23 I desire to depart and to be with Christ which is far better St. Ambrose ready to depart said to his Friends Non sic vixi ut me pudent inter vos vivere sed nec mori timeo quia bonum Dominum habemus He was neither ashamed to live nor afraid to die Old Hilarion being somewhat backward at first to entertain Death he checkt himself for his vain fears Egredore anima quid times Septuaginta annos servivisti Deo jam mori times Egredere Anima Go out my Soul said he what fearest thou Thou hast served God these threescore years and ten
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
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
of good chear that you have not lost your lives with this argument St. Paul cheared the shipwrackt persons Act. 27.22 who to lighten the Ship cast the Wheat into the Sea v. 38. Job having lost his goods he lost his health too Job 2.7 8. he was from the crown of the head to the soal of the foot all of an angry burning boyl and he is so loathsom a creature that none would come nigh him insomuch that he is fain to be his own Chirurgeon and his dressing instrument is a peice of a broken pot You might then have lost your health as well as your goods but God continues this to you 'T is mercy that you are on this side Hell Lam. 3.22 23. The damned there have a bitter cup to drink of and have nothing to sweeten it but thou still enjoyest many precious mercies to allay the bitterness of thy poor condition Sure I am great cause thou hast to give thanks but none to murmur 5. Consider A little will suffice nature Natura paucis contenta We say and that truly it is better to fill a gluttons belly then his eye his hunger then his humour Discite quà m parvo liceat producere vitam Et quantum natura petat Lucan lib. 4. Pharsal A man may live of a little May be thou hast enough to satisfie necessity though not prodigal curiosity Having then food and raiment i. e. necessaries for the preservation of your bodies be therewith content 1 Tim. 6.8 6. Consider Your life is short you are but Strangers and Pilgrimes here Psal 39.12 Heb. 11.13 1 Pet. 2.11 Parum viae quid multum viatici you have but a little way to go what need have you of much provision A traveller burdens not himself with bag and baggage a stranger is content with mean accommodations and if he have but as much money as will defray his charges till he comes home he cares for no more he knows then he shall have enough Oh Christian be content Heaven is thy home and when thou comest thither as thou shalt very shortly if thou belongest to God thou shalt inherit all things Rev. 21.7 Well then be content 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with things present as it is in the Orig. Heb. 13.5 though you have but from hand to mouth as Israel in the Wilderness thou art nearer thy journeys end then thou art aware of and if thy breath was but once stopt thou wouldest have no need of these worldly things 7. Consider It is Gods doing to bring you into this condition 1 Sam. 2.7 The Lord maketh poor and maketh rich So Prov. 22.2 The rich and poor meet together the Lord is the maker of them all He makes them not only as they are men but as poor and rich men God is the orderer of outward conditions And therefore saith Agur. Prov. 30.8 Give me neither poverty nor riches And Naomi saith I went out full and the Lord hath brought me home again empty Ruth 1.21 Cum sint omnia ditionis sacrae et nutis Dei cuncta moderentur quicquid malorum quotidiè paenarumque perferimus Lib. 8. p. 287 288. censura est divinae manus Salv. de Gub. Dei God hath placed us in this world as servants are in a great mans family all are not placed in the same office nor have all the same dyet and wages yet all are or at least should be contented So should we be content with the condition wherein God hath set us Let us like reeds bend every way with the wind of providence or let us as one saith patiently steer our course as this wind blows What if thou hast not so much as thou wouldst have yet thou hast as much as God is pleased thou shouldst have And therefore be content 8. Consider Thou hast as much as God sees good for thee Your Heavenly Father knows what you have need of Mat. 6.32 he sees what is best for you Mat. 7.11 If ye being evill know how to give good gifts unto your Children how much more shall your Father which is in Heaven give good things to them that ask him An earthly Father that loves his Child will not give it poyson or edg-tools because he knows them to be prejudicial and hurtful to him God knows what is better for us then we our selves he sees that Riches though good in themselves are not good for you but through your own corruption will prove snares and temptations to you 1 Tim. 6.9 10 11. God sees if you had more of the world you would be more worldly minded proud unthankful intemperate remiss in holy duties c. he sees this Wilderness-condition best for you who are travelling to the Heavenly Canaan Well then poor soul be content upon this consideration that God in his infinite wisdom and goodness hath alotted that to thee which he sees to be good for thee 9. Consider God can bless and sanctifie a little that it shall be better then the abundance of the wicked See Psal 37.16 A little that a righteous man hath is better than the riches of many wicked So Prov. 15.16 Better is little with the fear of the Lord then great treasure and trouble therewith It is Gods blessing that makes rich Prov. 10.22 The blessing of the Lord it maketh rich and he addeth no sorrow with it So Mat. 4.4 Man lives not by Bread alone but by every word that proceedeth out of the mouth of God It is Gods blessing that makes food to nourish us cloaths to warm us c. Oh how comfortably might men live of a little through Gods blessing if they had but thankful and contented Spirits Therefore 10. Consider If thou canst but be content with thy condition thou art rich enough Vera inopia cupiditatum copia content is the poor mans riches and discontent the rich mans poverty So that a man may be rich with a little and poor with much St. Paul who had learned the lesson of contentment Phil. 4.11 though his necessities were supplyed by the Philippians charity Phil. 2.25 yet he triumpheth as though he had all things Phil. 4.18 I have all and abound I am full having recieved from Epaphroditus the things which were sent from you c. so 2 Cor. 6.10 As having nothing yet possessing all things because they had bridled their concupiscence Omnia habit qui nihil concupiscit Sen. It may be said of such what the Spirit saith to the Angel of the Church of Smyrna Rev. 2.9 I know thy works and tribulation and poverty but thou art rich * Sphinae Philos p. 430. Faelix est non qui habit quae cupit sed qui non cupit quae non habit And as Quintilian saith Satis est divitiarum nihil amplius velle That man hath riches enough that desires no more Contentment indeed is a soveraign remedy for every malady 11. Consider Riches are troublesom unsatisfying things Eccles 1.14 Behold all is vanity and vexation of spirit Solomon had
8. Consid If you fear God hee 'l provide a dwelling-place for you Exod. 1.21 And it came to pass because the Midwives feared God that he made them houses i. e. he provided amongst other blessings places of habitation for them This God promised David and Solomon 2 Sam. 7.11 1 King 11.38 and was as good as his promise and so he will be to thee if he see it good for thee Plead then that Promise Isa 65.21 They shall build houses and inhabit them and again v. 22. they shall not build and another inhabit He promiseth they should long enjoy them and not be turned out till death However 9. And lastly consider If you belong to God ye have an house in heaven which Christ hath prepared for you Joh. 14.1 2. Christ himself is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.20 the Harbinger and is gone before to provide Lodgings for you And this is an eternal house it will never be out of repair nor you ever be turned out of it when once you have taken possession thereof which will be shortly for saith the Apostle 2 Cor. 5.1 We know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens And whereas you say you must fare hardly I answer Christians should not make provision for the flesh to fulfil the lusts thereof Rom. 13.13 We Dr. Reynold's Treatise of the passions p. 192. reade indeed how Nero had an Officer which was called Elegantiae Arbiter the Inventer of new Lusts for him And we reade in the same Author of Philoxenus who wish'd he had the throat of a Crane or Vulture that the pleasure of his taste might last the longer but this as my worthy Author saith was a most sorded and brutish wish Ibid. p. 168. for it was the wisdom of Nature intending the chief perfection of Man to his Soul to make his bodily pleasures the shorter To complain of faring hardly is an unworthy carriage in a Christian now to prevent this consider for thy comfort 1. Consid Thy betters have fared more hardly and yet murmured not We reade 1 King 17.8 c. how Elijah and the Widow of Sarepta with her Family did live many dayes upon an handful of Meal in a Barrel and a little Oyl in a Cruse So 1 King 18.13 we reade of an hundred men of the Lord's Prophets hid by fifty in a Cave and fed with bread and water So Micaiah that faithful Prophet of the Lord was put in prison and fed with the bread and water of affliction 1 King 22.27 So the sons of the Prophets fared hardly 2 King 4.38 c. David was sometimes sore put to 't for-diet 1 Sam. 25.8 And the Israelites in the Wilderness were hungry and thirsty their soul fainted in them Psal 107.5 So we reade of Jeremy Jer. 38.9 cast into the Dungeon ready to die for hunger John Baptist was a worthy person Mat. 11.11 yet his diet mean Mat. 3.4 his meat was Locusts and wild-Honey So Luke 1.15 He shall neither drink Wine nor strong-drink So we reade Luke 16.21 how Lazarus that was afterwards translated into Abraham's bosom v. 23. lay at the rich-mans gate full of sores and beg'd the crumbs that fell from the rich-man's table Christ's Disciples for hunger did rub the ears of corn in their hands and ate it when they had done Mat. 12.1 The Apostles fared hardly 1 Cor. 4.11 Even unto this present hour we both hunger and thirst St. Paul himself was in hunger and thirst in fasting often 2 Cor. 11.27 So those of whom the world was not worthy Heb. 11.37 38. They were destitute viz. of food and raiment Jesus Christ himself fared hardly he was often an hungry and thirsty John 4.6 7 8 9. John 19.28 29. See Mark 11.11 12. Christ was hungry and seeing a fig-tree afar off having leaves he came if happily he might find any thing he would have been glad of any thing that he could eat thereon and when he came to it he found nothing but leaves Many of thy betters have been acquainted with greater wants than thine are and yet have been thankful 2 Consider The mean Diet of our Fore-fathers Musculus Muscul in Gen. 1.29 p. 48. a learned Expositer observes from Gen. 1.29 compared with Gen. 9.3 that God appointed Herbs and the fruit of Trees to be mans food and not Flesh till after the Flood Herbas arborum fructus dedit in cibum non carnem nisi post Diluvium And a learned * Mr Fuller in Comment on Ruth Divine of our own saith That for a thousand five hundred and sixty years the World fed upon Herbs And the Scripture makes mention since of mean fare of many godly men Abraham a great man prepared for his great guests no curious diet but only plain and wholesom country-fare Gen. 18.5 c. So Lot bakes unleavened bread for the same guests Gen. 19.3 Luther speaking of excess in meats and drinks in his time hath this speech Si nunc Adam resurgeret videret hanc insaniam omnium ordinum profectò credo quòd prae stupore tanquà m lapis staret Luth. in Gen. 3. If our great Grandfather Adam should revive and see the madness of people now a-dayes in making provision I believe he would stand amazed at it Oh how do we degenerate from the simplicity and plainness of former ages 3 Consider It is a mercy thou hast any thing to feed upon Bread to eat and Raiment to put oh is God's free gift Gen. 28.20 So Mat. 6.11 What thou hast of mercy is more by far than thou deservest Gen. 32.10 I am not worthy saith godly Jacob of the least of all the mercies which thou hast shewed unto thy servant You live on free Grace indebted to God for every crust and crumb of Bread A cup of cold water a dinner of green herbs a bit of dry bread is a mercy It comes out of the alms-basket of Providence and therefore be content 4 Consider God can make course diet as healthful Learned Musculus Muscul in Gen. 1.29 p. 48. speaking of God's prescribing to man at first herbs and fruit of trees for his food saith Hoc cibi genus parabile innoxium dubio prócul erat naturae commodum salubre Without doubt this mean food was wholsom as wel as ready at hand for the supply of mans necessity Gods blessing with a little sufficeth Hence we have that precious Promise that in case we serve the Lord he will bless our bread and water Exod. 23.25 so Deut. 8.3 Man lives not by bread alone but by every word that proceedeth out of the mouth of the Lord doth man live Mat. 4.4 Daniel Hananiah Mishael and Azariah did eat pulse and water and their countenances appeared fairer and fatter in flesh through God's blessing then they that did eat on the Kings portion as you may read Dan.
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
had a notional knowledge of God and his Laws yet they had not a spiritual practical saving knowledge You may read of their wickedness and how God threatned to cut off Eli's posterity Samuel tells him this sad news 1 Sam. 3.11 12. What saith Eli vers 18. It is the Lord let him do what seems him good Job's Children were no better than they should be they used to feast much and Job was afraid lest they should sin much at such a time Job 1.5 he feared lest at such a time of feasting they should offend God as we are apt so to do by excessive mirth immodest gestures luxury intemperance forgetfulness of the poor c. or by having irreverent thoughts of God and at a feast his Children were suddenly swept away by a great wind in the midst of their jolity vers 18.19 Yet see Jobs patient carriage vers 20 21 22. He charged not God foolishly but thought well of him and his providence notwithstanding the manifold miseries that befel him 3. Consid Weeping though never so excessive cannot recall them either from the gates of death or hell Incestuous Amnon being slain when drunk 2 Sam. 13.28 David bewailed him for a great while together vers 37 38 39. but as you may there read David at last ceased mourning because it would not fetch him again He was comforted concerning Amnon seeing he was dead 4. Consid God is glorified even in the destruction of the wicked Prov. 16.4 The Lord hath made all things for himself yea even the wicked for the day of evil So Job 21.30 God got himself glory by wicked Pharaoh Exod. 9.16 So Exod. 14.4 17. Moses told Aaron even now mentioned that God would be glorified and this made Aaron hold his peace when his sons were cut off in their act of sin Levit. 10.3 See Rom. 9.21 22 23. 5. Consid If thy Child had lived longer he might have been a greater grief and burthen to thee He might with the Prodigal have spent thy substance in riotous living Luke 15.13 30. and so he would have brought shame to thee for he that is a companion of riotous men shameth his Father Pro. 28.7 Yea thy whole family might have fared the worse for him he might have taken such courses as would have brought him to the gallows which would have been a greater shame and grief to thee nay farther yet if he had lived longer he might have gone about to take away thy life from all which frights fear and shame God by cutting him off hath delivered thee It was sure a great weakness in David so pathetically to lament the death of Absalom 2 Sam. 18.33 who went about to take away his life 2 Sam. 16.11 and was a continual grief and vexation to him 6. Consid If he had lived longer he would have multiplied his sin here and sorrow hereafter Impenitent wretches as it is said of the Crocodile quà m diu vivit crescit daily add something to their stature in sin Job 36.13 The hypocrites or as it is in the Orig. Prophane men in heart heap up wrath So Isa 1.5 Why should ye be smitten any more ye will revolt more and more Jer. 9.3 They proceed from evil to evil and they know not me saith the Lord. 2 Tim. 3.13 Evil men and Seducers shall wax worse and worse It was a sad curse wherewith David did imprecate some of God's implacable enemies Psal 69.27 Add iniquity unto their iniquity q. d. Give them over to a Reprobate sense as a punishment of their incorrigibleness that so they may encrease their sin here and sorrow hereafter Such as these do treasure up wrath against the day of wrath Rom. 2.5 They do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heap up wrath in manner of a treasure which you know encreaseth by daily addition Forbearance we say is no acquittance God suffers some to run their race to the utmost length as the Amorites were suffered to make up the full measure of their offences to the full Gen. 15.16 He lets some wicked men live become old c. Job 21.7 but it is for their greater punishment at last For God will more severely punish these Psal 50.21 These things hast thou done and I kept silence thou thoughtest saith God to the impenitent wicked wretch that I was altogether such a one as thy self but I will reprove thee and set them in order before thine eyes Confusion will cover that mans face whose sins God sets in order before his eyes Lasa patientia fit furor The longer the hand is in lifting up when it strâ—kes the greater will the blow be when it falls The Water-course the longer it is stopped the more violently it breaks foâ—th The Justice of God as one saith whilst dormant is crescent and though couchant will be rampant Psal 50.22 Consider this ye that forget God lest I tear you in pieces saith God and there be none to deliver you Well then consider if thy Child had lived longer it might have been worse for him 7. And lastly consider If he be damned who can help it Religion cannot be conveyed to Children as House and Lands c. it descends not from Father to Son John 1.12 13. What the Apostle speaks of Ministers may be here applied 1 Cor. 3.6 7. Paul may plant Apollos water but God gives the increase so then neither is he that planteth any thing neither he that watereth but God that giveth the encrease The Husbandman may plant and sow yet he cannot bring down the early and latter rain to bring seed to perfection So Parents may instruct reprove exhort correct pray for Children and go before them by good example but it is God that must reform them It is God that quickneth such as are dead in trespasses and sins as we are all by nature Eph. 2.1 2 3 5. Regeneration is Creation-work v. 10. which is only proper to God A Parent can but shew the way wherein a Child should walk It is God that must draw him that way Cant. 1.4 John 6.44 It is God that delivers from the power of darkness and translates us into the Kingdom of his dear Son Col. 1.13 It is he that effectually calls us out of darkness into his marvelous Light 1 Pet. 2.9 It is God that gives Faith Phil. 1.29 Ephes 2.8 He gives Repentance Act. 5.31 2 Tim. 2.25 He sanctifies us Jude 1. He saves us Eph. 2.5 8. Rom. 8.30 Well then if we have done our duty and yet fail of our end and desire viz. the conversion of our Children or any other Friends and Relations let us rest contented assuring our selves 1 Cor. 3.8 Every one shall receive his own reward according to his own labour not according to our success but according to our labour We may say Liberavimus animas we have freed our souls from the guilt we might have contracted through negligence Ezek. 3.18 19 20 21 And so the Will of the Lord be done Why should we vex our selves for what
and what art thou now afraid to depart Go out my Soul And with that he laid himself down upon his Pillow and quietly slept in the Lord. That good man Oecolampadius when he lay a dying being asked by some of his friends whether the light did not offend him he clapt his hand on h s breast saying Hic sat lucis est Here is light enough meaning comfort So that solid Divine and eminent Christian Master Bolton said to some of his Friends that came to visit him at the point of death I am said he by the wonderful mercies of God as full of comfort as mine heart can hold and feel nothing in my Soul but Christ I could produce great store of such like Examples but let these suffice Object But are not some of God's dear Servants unwilling to die as was David Psal 102.24 and Hezekiah Isa 38.1 2 3 Do not some die with little or no comfort Answ As for David and Hezekiah they were publick Magistrates and desired to live longer that they might be serviceable in their Generation and bring glory to God They knew if they had died at such a time the wicked would have insulted and made Songs of Tryumph at their Funeral They feared Distractions both in Church and State which might follow upon their death And haply they were the more unwilling to die because in their apprehensions not sufficiently prepared for Death Possibly by falling unadvisedly into some sins they had blurred their evidences and wounded their Consciences It is therefore good counsel which * Dr. Boreman in Serm. on Phil. 3 20. p. 45. Carthusianus gives and that is so to provide for the coming of Death ut nihil in mente resideat quod Conscientiam mordeat cum quo mori timeat that no sin reside or remain in our breast which may wound and trouble the Conscience and with which we being guilty cannot die in peace and safety Sin like Jonah in the Ship raiseth a tempest in the Soul The reason why many find so little comfort at death is because they are too negligent in preparing themselves for it I end this with that of the Psalmist Psal 37.37 Mark the perfect man and behold the upright for the end of that man is peace 3. and last Consider 3. And lastly By this means you shall arise again with comfort That there will be a Resurrection of the Body is clear from Scripture Insomuch that our Saviour told the Sadduces which said there is no Resurrection Matth. 22.29 Ye do err not knowing the Scriptures When Jesus told Martha that her Brother should rise again Joh. 11.23 she replyed vers 24. I know that he shall rise again in the Resurrection at the last Day And the Apostle spends the largest Chapter in all his Epistles in proving this Point against some in the Church of Corinth who denied it 1 Cor. 15.12 Well then at Christs second coming to Judgment we must all rise again with our own bodies and give an account of our own Works as you may see 2 Cor. 5.10 Rom. 14.12 This will be a joyful day to such as have lived in expectation of it and preparation for it For when Christ their life appears they shall appear with him in glory Col. 3.4 They shall have a Crown of Righteousness conferred upon them 2 Tim. 4.7 8. They shall rise to everlasting life Dan. 12.2 John 5.29 They shall lift up their heads with joy They shall have confidence and not be ashamed before him at his coming 1 Joh. 2.28 For he who is their Saviour Surety Intercessor Head and Husband will be their Judge He will at that day gather them together and place them on his right hand and pronounce that blessed Sentence Mat. 25.34 Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the World They shall be Assessores in judicio like Justices of the Peace upon the Bench with the Judge approving of that righteous Sentence which Christ shall pronounce upon the wicked both Men and Devils 1 Cor. 6.2 3. Know ye not that the Saints shall judge the World Know ye not that we shall judge Angels * Psalm 149.9 This and much more honour have all the Saints in that great day They enter upon such happiness as shall never end Dan. 12.3 They shall shine as the brightness of the Firmament and as the Stars for ever and ever see 1 Thes 4.14 c. After the Apostle had spoken of the Resurrection and second coming of Christ he tells us that Believers shall be for ever with the Lord vers 17. And then he adds Comfort one another with these words vers 18. This eternal happiness will make amends for all our pains and care in our Christian course Thus you see how comfortable their condition is that live in continual expection of Death and preparation for Death They live comfortably they die comfortably and they shall rise again with comfort Whereas on the other side if men be careless herein they have no true comfort whilst they live even in laughter their heart is sorrowful and the end of that mirth is heaviness Prov. 14.13 So it was with Belshazzar Dan. 5.4 5. God saith again and again by the Prophet Isaiah That there is no peace to the wicked Isa 48.22 57.21 And if they have no true peace and comfort whilst they live I am sure they have none when they come to die As Ahab said to Elijah so may a wicked man say upon the approach of Death 1 King 21.20 Hast thou found me O mine Enemy Death to him is the King of Terrors as Bildad in Job call'd it Job 18.14 Or as the Philosopher Arist Eth. ad Nic lib. 3. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing is so terrible to him as Death The Soul at such a time is usually full of horrors and heavy apprehensions Pangs of Death horrour of Conscience sense of Guilt and frights of Hell are sufficient to render him perfectly miserable If there be any wicked men that die with little sense of pain and less fear of Death as Psal 73.4 we must know that this is security and sensless stupidity no true peace And if they have no true peace and comfort neither in life nor at death they 'l have none after death nor at the general Resurrection for no sooner is the soul separated from the body but God passeth a particular judgment upon it Eccles 12.7 Heb. 9.27 and dooms it to misery Even as Sodom and Gomorrah are set forth for an Example suffering the vengeance of eternal fire Jude 7. And at the second coming of Christ to Judgment the body shall rise and be reunited to the soul and Christ will pronounce that dreadful Sentence upon all wicked persons Mat. 25.41 Depart from me ye cursed into everlasting fire prepared for the Devil and his angels And this Sentence being once pass'd shall never be alter'd Hence it is called
Prov. 16.28 Pride goeth before destruction and a haughty spirit before a fall Aspiring Absalom soon expired so did ambitious Adonijah Proud Haman had a sudden downfal like the Toad in the Fable he swell'd till he burst Herod when he took that glory to himself which was due to God he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eaten up of Worms Acts 12.23 8. Take heed of blood-shed and murder See Psalm 55.23 Bloody and deceitful men i. e. say some deceitful murderers that lie in wait privily for blood see Prov. 1.10 to 20. that can speak fair and seek your ruine these shall not live out half their dayes they shall be suddenly cut off and come to some fearful end But whether blood-suckers do it by secret conspiracy or by open violence God hath threatned them with death So Psal 140.11 Evil shall hunt the violent man to overthrow him So Gen. 9.6 Whoso sheddeth mans blood by man shall his blood be shed The Sword of Justice is especially committed to the hand of Magistrates to cut off such offenders Rom. 13.4 To this Head I may refer your Duellists who for trifles challenge the field If you be assaulted you may justly defend your self but to agree upon a bargain of blood-shed to use Bishop Hall's Bp. Hall in Decad. 2. case 2. expression is wicked and damnable And though both should come fairly off yet the very intention to kill is murder saith that worthy Bishop To end this Prov. 28.17 A man that doth violence to the blood of any man shall flee to the Pit let no man stay him or endeavour his rescue 9. Take heed of decit and fraud See that forementioned place Prov. 55.23 I think we may safely make them two distinct Offenders and deceitful men as well as the blood-thirsty shall not long prosper The same Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies life signifies likewise livelyhood 1 John 3.17 and it is a grievous sin to cheat another out of his livelyhood as well as to take away anothers life 1 Thess 4.6 That no man go beyond and defraud his Brother in any matter because the Lord is the avenger of all such as we also have forewarned you and testified But the worst piece of theft or fraud is that Pia fraus to take away or alienate that which is given to pious uses as to the relief of Ministers or poor People Mal. 3.8 9. Prov. 20.25 It is a snare i. e. destruction to the man who devoureth that which is holy i. e. Takes that to his own use which was appointed to God's Achans sin in stealing the Babylonish Garment and the two hundred Shekels of Silver and the Wedg of Gold Josh 7.21 was sacriledge as well as theft for God had reserved the spoyls of Jericho for his own Treasury Josh 6.18 19. and you see it cost him his life Josh 7.25 You read Acts 5. beginning Ananias there sells a Possession which he had devouted to the Churches use and kept back a part of the price and in this as Chrysostome Chrysost in Acts. Hom. 12. saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken stealing his own Goods and for this struck dead Now if he that takes away from the Church but a little of that which was once his own be so severely punished how severely will divine Justice pursue those who by fraud and violence take away the possessions wherewith other men have endowed the Church So Sapphira his Wife agreeing with him in this ungodly act was struck dead immediately after her Husband as you read vers 10. These two by their lying and fraudulent dealing are said to tempt the Spirit of the Lord vers 9. You fraudulent Trades-men that say your Commodities cost you so much and you cannot afford them under such a rate and you have your Wives at your elbows ready to back you in what you say what do you by thus lying and sinning against your Consciences but even presumptuously tempt the Spirit of the Lord to try whether he will be just or no Remember Ananias and Sapphira having lyed to God and dealt fraudulently sunk down being stark dead Deal fairly then above-board as we say lest God strike you dead beside the Counter 10. Take heed of covetousness or worldly-mindedness Great and earnest care for the things of this life is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies heart-dividing and heart-distracting care Matth. 6.25 Phil. 4.6 excessive care for the things of this life spends a mans spirits Cura facit canos quamvis homo non habet annos See 1 Tim. 6.9 10. The wise Man tells us He that hateth covetousness shall prolong his dayes Prov. 28.16 but covetousness may provoke God to shorten them Gehezi by his covetousness provoked God to plague him with the Leprosie 2 King 5.27 Take heed then as Christ saith lest at any time your hearts be overcharged as with surfetting and drunkenness so with the cares of this life Luk. 21.34 Deluculò surgere saluberrimum est 11. Take heed of Idleness Labour in an honest Calling provided it be moderate Ad ruborem non ad sudorem is most healthful Prov. 10.16 The labour of the Righteous tends to life Moderate exercise preserves health but a sedentary idle life subjects a man to diseases Prov. 21.25 The desire of the sloathful kills him for his hands refuse to labour Otium est vivi hominis sepultura Sen. That which the slothful man desires which is his ease and rest layes his soul open to temptations and his body to diseases as standing Waters most putrifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Of idleness comes no goodness therefore take heed of it 12. Take heed of unworthy receiving the Sacrament See 1 Cor. 11.29 For this cause viz. for want of due preparation when they came to the Sacrament of the Lord's Supper God sent a fearful sickness amongst them whereof some were then weak others sick and many fallen asleep that is taken away by temporal death This Sacrament which to the worthy communicant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wholesome potion of immortality to the wicked impenitent wretch through an ill disposition in him turns to the bane and ruine except speedy repentance step in both of soul and body I gave you notice this morning that your Minister purposeth the next Lord's Day through God's assistance to administer the Sacrament of the Lord's Supper be exhorted to fit and prepare your selves See Exhortation at the Celebration of the Communion else by receiaing the same unworthily you become guilty of the Body and Blood of Christ your Saviour You eat and drink your own damnation not considering the Lords Body You kindle Gods wrath against you you provoke him to plague you with divers Diseases and sundry kinds of death 13. Take heed of rejoycing at the calamity of others Prov. 17.5 He that mocketh the poor reproacheth his Maker and he that is glad at calamities shall not go unpunished So Prov. 24.17 18.