who gave it So Mat. 10.28 our Saviour teacheth that the Soul cannot be kill'd though the Body be So Mat. 22.32 God is not the God of the dead yet he is said to be the God of Abraham Isaac and Jacob These Patriarchs then were alive as to their Souls You see then the Soul dyes not with the Body And if the Soul of a good man it is in bliss and happiness even in the state of separation as these places shew Luke 23.43 2 Cor. 5.1 8. Phil. 1.23 Rev. 14.13 The Body is as it were the Nest or Cage of the Soul Death disturbs this Nest opens this Cage and then the Soul that Bird of Paradise flyes away to the kingdom of Heaven Seneca Seneca ad Merc. cap. 24. could tell disconsolate Mercia Imago duntaxat filii tui periit ipse quidem aeternus meliorisque nunc status est despoliatus onexibus alienis sibi relictus That the Image only of of her Son was defaced by death and that himself was Eternal in a better state eased of his uneasie burdens and now at freedom to enjoy himself 2. Consid There is not a fitter place for the Body of thy deceased Friend than the Grave is Gen. 23.4 Give me a possession of a burying place with you saith Abraham to the Children of Heth that I may bury my dead out of my sight He would be rid of Sarah when she was dead he would have beautiful Sarah removed out of his sight he would have the Wife of his bosom laid under foot When once we are dead all beauty and glory ceaseth and we become loathsome to our best friends and the Grave is the fittest place for us 3. Consid Thy friend fares no worse than Princes do The Grave is called The house appointed for all living Job 30.23 Living men in short time become dead men and are housed there Psal 89.48 What man is he that liveth and shall not see death Shall he deliver his soul from the hand of the Grave No death will attach the greatest and the Grave be a Prison to hold their bodyes fast 4. Consid Is not the Grave a desirable place Death is a sleep and the Vault or Grave is a Dormitory or Bed for the Body to rest in See Isa 57.1 2. The Righteous that are taken away are said to enter into peace and rest in their beds Poor afflicted Saints are glad when they can find the Grave See Job desired it Job 3.13 c. and 14.13 O that thou wouldest hide me in the Grave he longed for it 5. And lastly Consid Thy Friends Body shall rise again and if he dyed in the Lord be made a glorious body The Body of man shall rise again as appears by holy Writ Deut. 32.39 1 Sam. 2.6 Job 14.7 c. Job 19.25 26 27. Isa 26.19 Ezek 37.1 5. Dan. 12.2 Joh. 11.23 24. ◠Cor. 15. The Apostle spends the longest Chapter in all his Epistles in proving the Resurrection of the Body against some in the Church of Corinth that denyed it Most of the Heathens dreamed of an everlasting Separation Nobis cum semel occidit brevis lux Nox est perpetuò una dormienda Catullus But Christians make the Resurrection of the Body an article of their Faith Manchest All mon. in contemplatio mortis immortalitatis And truly when we see as an honourable person observed worms and flyes and other creatures that spend the winter season in a kind of Death revive in the Spring when we see our selves dead every night and alive in the morning we may easily conclude and believe the Resurrection of the Body No stone great enough could be laid in the mouth of Christs Sepulchre to hinder him from rising again and nothing shall hinder the rising of God's dear servants St. Austin saith Bodyes of Believers shall be raised tantâ facilitate quantâ faelicitate with as much facility as felicity with as much ease as happiness The Body of a Believer is a pretious treasure which God locks up in the Cabinet of the Grave so much is implyed in that Phrase Job 14.13 O that thou wouldest hide me in the Grave We use to hide our choicest treasure At the great day of Judgement he will open his Cabinet and take out the Body and it shall be as good nay better than before There shall then be a new Edition of the Body in a fairer Letter more amended for Phil. 3.20 21. Our conversation is in Heaven saith the Apostle from whence we look for a Saviour the Lord Jesus Christ who shall change our vile Body that it may be fashioned like unto his glorious Body according to the working whereby he is able to subdue all things to himself The same Body shall rise again the same for substance but not for quality a change of it there shall be but 't is for the better The vile body shall be changed that it may be fashioned like unto Christs glorious body and that you should not doubt of it he tells you it is done according to the working whereby he is able to subdue all things to himself q. d. There is nothing too hard for Omnipotency to effect Your friends body though sown in corruption is raised in incorruption sown in dishonour yet raised in glory 1 Cor. 15.42 c. It shall then be a glorious body indeed for it shall be beautiful full of brightness active and nimble not stand in need of outward refreshment it shall not be subject to irksom labours afflictions and diseases it shall not dispose the soul to sin nor the soul make use of the body as a weapon to fight against God it shall be an immortal body and every part and member of it shall have as much happiness as it is capable of Such honour have all the bodies of Believers at Christ's second coming So then thy Friends Soul is not eternally divorced from his Body nor shall the Body lye for ever in the grave but at Christ's second coming which will be shortly it shall rise again and his Soul be re-united to it in a more glorious and firm contract and they shall enter together into the Kingdom of Heaven Mat. 25.34 Dr. Abbot on Jonah Lect. 15. To end this You know a Watch is taken in pieces before it be mended and things new cast are broken first So thy Friend's Body must be knockt in pieces by death and the power of the grave that it may be new cast not only in its old figure but to a better form in the day of the Resurrection Wherefore comfort one another with these words 1 Thes 4.18 With what words with those words going before vers 13 c. Whereof this is the summe that they shall rise again and be for ever with the Lord. 13th Apology answerd Another cryes out This Friend or Relation that God hath taken away was a good and useful person a very charitable man c. not only I my self but the
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
place Psalm 68.20 He that is our God is the God of Salvation and to God the Lord belongs the issues from death This God whom the Righteous are related to and have an interest in can help in greatest straits and send in deliverance when they are nigh unto death and stand in most need of help That God that kept Moses's Bush burning yet it was not consumed Exod. 3.2 and preserved Noah's Ark upon the Waters from perishing in the Waters This God can preserve his People under sickness and their saddest tryals and in his due time give them an happy issue out of all afflictions See what the Psalmist saith Psal 73.26 My flesh and my heart faileth but God is the strength of my heart or according to Orig. The Rock of my heart or according to Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of mine heart and my portion for ever When the Godly Man's flesh fails health declines strength is weakned then is God ready to support him under sickness and to ease him of his pains either by restoring him to health or by taking him out of the miseries of this sinful World by death So that if we belong to God as Bullinger Bulling in phil 2.27 saith Optimè nobiscum agitur sive revalescamus sive moriamur it will go well with us whether we live or die 2. This Consideration affords comfort not only to believers ' midst personal sickness but likewise to God's Church ' midst national calamities Though Church and State lie as it were bed-rid languishing unto Death under Schism and Division Sin and Errour and other national Calamities Yet let us not despair of help for he that cured Epaphroditus here who was sick nigh unto death can help us even in this extremity See Ezek. 37.11 12 13. God like a skilful Bone-setter or Chyrurgeon can bind up the breach of his People and heal the stroak of their Wound as the expression is Isa 30.26 God hath promised to heal in case we return unto him by prayer and unfeigned repentance Isa 19.22 so Jer. 33.6 None indeed can heal us but he Hos 5.13 All others except God be of the Quorum are Physitians of no value Let us then as it is Hos 6.1 Come and return unto the Lord for he hath torn and he will heal us he hath smitten and he will bind us up Una eademque manus vulnus opemque feret 3. This consideration may afford comfort to such as are spiritually sick and in their apprehensions nigh unto eternal death and destruction That God that raised Epaphroditus who was deadly sick in body can cure thy Soul mortally wounded with sin Let such as are wounded in conscience consider this Though your wounds have been grievous and of a long standing yet they exceed not the skill and power of God the spiritual Physitian God can yea and will cure you if you turn to him and relie upon him Take my word for it Nay it is not only mine but God's Word or I should be loth to speak it in this place See Isa 55.7 Let the wicked forsake his way Ezek. 18.27 and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon So Matth. 11.28 Come unto me saith Christ all ye that labour and are heavy laden and I will give you rest Come to Christ and wellcome he keeps open house to all comers 4. And lastly Gods dear People that by their sinning have blurred their evidences for Heaven and fallen from some degrees of Grace and Spiritual Comfort as David did Psal 51.8 12. Let them not despair of recovery That God that restored Epaphroditus's sick body to its pristine health Ps 147.3 can restore thy soul to spiritual health peace and comfort Thus he dealt by David Psal 23.3 He restoreth my soul He is the Creator of Peace and Comfort Isa 45.7 so Isa 57.17 18 19. and hath promised in his due time to speak peace unto his People and to his Saints but let them not turn again to folly Psal 85.8 I end this with that of the Evangelical Prophet Isa 50.10 Who is among you that feareth the Lord that obeyeth the voice of his Servant that walketh in darkness and hath no light a Child of light it seems may walk in darkness i. e. have little or no comfort for the present yet let him trust in the Name of the Lord and stay upon his God Let him still wait on God prayingly believingly obediently c. in God's due time which is ever best comfort will come And so much for this Use by way of comfort Vse 2 2. By way of instruction We learn if God cure the body of sickness as he did Epaphroditus here surely it is he that cures the Soul of sin which is a far harder work God upon the account of Christ who as at this time came into the World to undertake for us heals our souls of sin by applying Christs perfect Righteousness to the soul he removes the guilt and by his blessed Spirit implanting in the soul the Seeds of Divine Grace he heals it of the filth of sin Psal 103.3 Who pardoneth all thine Iniquities who healeth all thy Diseases God alone that cures the body of its distempers heals the soul of its spiritual maladies The Scribes and Pharisees acknowledged as much Luke 5.21 The Pope cannot pardon sins The Ministers of the Church of England absolve no otherwise then declarativè as the Embassadors of Christ God doth it autoritativè the authority is wholly his We do but pronounce the Pardon which before we speak is really done in Heaven to sincere Penitents Vse 3 and last 3. And lastly By way of Exhortation 1. To all in general Let us be exhorted to go to God for help in time of sickness It was he that cured Epaphroditus when sick nigh unto death Too too blame are they who in sickness and such like straits consult Astrologers Witches Devils and I know not whom for help It was an inexcusable sin in Ahaziah King of Israel who in his sickness sought to Baalzebub the Godd of Ekron for recovery of his health and for so doing God threatned him and accordingly brought it to pass that he should not come down from his sick-bed but should surely die Read the passage in 2 King 1.2 c. What good got Saul by consulting the Witch of Endor Surely the Wounds of God are rather to be chosen than the Devils Plaisters Indeed their best cures are deadly wounds For if the mortal body should be restored by such unlawful means yet the immortal soul which is the far better part is thereby much endangered Habes hoc loco qui omnes depollit morbos Bul in Phil. 2.27 O do not go about indirectly to wind your selves out of trouble you have a God to repair unto who can help at all straits and at every turn your head cannot ake
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
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
extracted the quintessence of all yet could not get one drop of true contentment Eccles 5.10 He that loveth Silver shall not be satisfied with Silver nor he that loveth abundance with increase So v. 12. The sleep of a labouring man is sweet whether he eat little or much but the abundance of the rich will not suffer him to sleep And indeed how should he sleep for riches are compared to thorns Mat. 13.22 how should a man sleep among thorns As the body cannot be satisfied with Air so neither can the soul be satisfied with worldly things Jesus said John 4.13 Whosoever drinketh of this water which the world affords shall thirst again So that like a man in a Feaver Quo plus sunt polae plus sitiuntur aquae The more he drinks the more he thirsts Prov. 27.20 Hell and destruction are never full so the eyes of man are never satisfied There is no satisfaction to be drawn from the breast of the creature It is said of the Prodigal Luke 15.16 That he would fain have filled his belly with the husks that the Swine did eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gladly would that shews he could not he would but could not fill his belly with these husks Now these husks do rightly set forth these worldy things that can afford poor man no real satisfaction I have read how Zeuxes did paint some certain Grapes that the Birds did fly to them but could not feed and satisfy themselves with them No more can we satisfy our selves with worldly enjoyments which are indeed but pictures and meer delusions We may assoon expect Grapes from Thorns or Figs from Thistles as content and satisfaction from worldly possessions which whilst some have coveted after they have not only erred from the Faith but pierced themselves through with many sorrows 1 Tim. 6.10 Art thou then discontented that thou hast no more of worldly riches which if thou hadst possibly thou wouldst be less contented then now thou art 12. Consider Rich men have great accounts to make God will ere long say to every rich man Redde rationem Luk. 16.2 Give an account of thy Stewardship for thou maist be no longer Steward They must give an account how they have mannaged their abundance Luk. 12.48 Unto whomsoever much is given of him shall be much required It will be a sad day to them that have mispent this worlds goods So much spent on whores so much on pride so much on belly so much at such a merry meeting so much lost in gaming c. this like the hand writing on the wall to Belshazzer Dan. 5.5 6. will cause the rich mans Countenance to be changed and his thoughts will trouble him c. hee 'l then wish he had not been entrusted with so great an estate We find Dives that feasted it every day and would not relieve poor Lazarus Luke 16.24 is in the place of torment and wants a drop of water to cool his tongue See 1 Tim. 6.9 They that will be rich fall into temptation and a snare and into many foolish and hurtful lusts Which drown men in destruction and perdition Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sink them to the bottom of Hell And therefore St. Paul chargeth Timothy to charge them that are rich in this world that they be not high-minded nor trust in uncertain riches v. 17. but that they do good that they be rich in good works ready to distribute willing to communicate v. 18. q. d. if they do not improve their riches to God's glory and the good of others like so many clogs or weights at their heels they 'l sink them into the bottom of Hell fire I have read of one who being askt whether he had rather be Croesus who was a rich King or Socrates who was a poor honest Philosopher he knowing that great men have a great account to give answered Vivens Croesus moriens Socrates he would be Croesus whilst he lived but Socrates when he died Well then poor Christian be content the less thou hast the less will be thine account at the great Audit-day 13. Consider If thou belongest to God thou hast better things then the world affords Thou art blessed with Spiritual blessings Ephes 1.3 To name a few 1. Thou hast the Favour of God and this is better then Corn and Wine Psal 4.6 7. yea it is better then life it self Psal 63.3 Artabazus a Courtier recieved from King Cyrus a cup of Gold and Chrysantas the beloved Favourite a kiss which the other observing said as Xenophon reports The Cup you gave me was not so good Gold as the kiss you gave Chrysantas Sure I am all Gold and Silver is not worth one kiss of Gods Mouth nor one smile of his Countenance And truly many never enjoy more kisses and embraces from God then when they enjoy least of the creatures Esau said he had much so it is in the Original Gen. 33.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Jacob said he had enough or according to the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have all God's favour is all in all to Believers he that hath this hath enough how little soever he hath Deut. 2.7 These forty years the Lord thy God hath been with thee viz. in the dry and barren Wilderness yet thou hast lacked nothing So Neh. 9.21 And when Christ sent forth his Disciples without purse scrip and shoos Lacked ye any thing said he and they said Nothing Luke 22.35 Gods gracious presence with you is sufficient to make any condition comfortable unto you This a good man prizeth above any thing else Psa 73.25 He that can say the Lord is the portion of mine inheritance Psal 16.5 may well add v. 6. The lines are falen unto me in pleasant places yea I have a goodly heritage See Hab. 3.17 18. Although the Fig-tree shall not blossome neither shall fruit be in the Vines the labour of the Olive shall fail and the Fields shall yeeld no meat the flock shall be cut off from the fold and there shall be no herd in the stalls yet saith the Prophet in the midst of this penury I will rejoyce in the Lord I will joy in the God of my Salvation The Apostle thought the consideration of Gods favourable presence with you a good foundation to build contentment upon Heb. 13.5 Be content with such things as you have because God hath said I will never leave thee nor forsake thee In the Fountain it runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here are five negatives that imply an unparallel'd vehemency It may be thus rendered in English No I will not leave thee nor no I will not forsake thee Therefore Christian be content 2. Consider Thou hast thy Christ still This made Job lift up his head amidst all the waves of affliction that he met with Job 19.25 I know that my Redeemer liveth Though he had lost his Children and his Goods yet it was a comfort to him that he had not lost his Saviour He
1.12 c. Old Par in Shropshire by faring hardly had attained to above an hundred and forty years Tenuis mensa sanitatis mater Delicate feeding renders the Body dull and diseased whereas slender meals make it active and healthful 5. Consid God can make course diet as pleasant to the taste See Prov. 15.16 17. Even a dinner of herbs is sweet Prov. 27.7 The full soul loatheth an honey-combe but to the hungry soul every bitter thing is sweet To the hungry soul how pleasant is a piece of bread and cheese 6. Consid God can make course diet as satisfying if you belong to him Prov. 13.25 The righteous eateth to the satisfying of â—his soul but the belly of the wicked shall want Indeed we read how they who have their portion in this life God filleth their bellys with his hid treasure Psal 17.14 But many Epicures though their Bellies are filled yet their appetites are not satisfied but they are still hankering after variety of dainties Ecles 6.7 But God hath promised to his People that he will satisfy the poorest of them with bread Psal 132.15 I end this with that of Musculus Muscul in Gen. 1 29. p. 48. Sic esse naturam humanam comparatam ut quod cibum attinet modico ac facili demitti posset nisi ingluvies obtinuisset cui nullo edulij genere satisfieri potest 7. Consid God can make a little go far As he multiplied the Sareptan Widows handful of Meal and little Oyl in a cruse to the feeding of many many dayes 1 King 17.15 and Christ in the dayes of his flesh with five loves and two fishes fed five thousand men besides women and children Mat. 14.17 c. And though Miracles are now ceased yet we see daily God feeds many poor people with a little so that we wonder how they live yet through God's blessing they live and look well There is an expression Psal 107.41 of God's making the poor man's families like a flock of sheep which may imply thus much that the poor godly man's children being divided into families as so many flocks of sheep shall live and look well with a little as sheep you know gather fleece and flesh though they fare hardly 8. Consid God sees coarse diet to be most convenient for thee Pro. 30.8 wise Agur prayed that God would give him food convenient for him God sees that high feeding is not convenient For 1. It unfits for good Duties as Praying Reading Hearing Meditating Receiving the Sacrament c. St. Chrysostom in the first Homily on Genesis hath this pretty conceit That Moses when he came from the Mount and brought the two Tables of the Commandments with him when he perceived the Israelites to whom he came that they had fill'd themselves full and were dancing and sporting he threw down the Tables because saith that golden-mouth'd Father he thought it an absurd thing to give Commandments for them to observe upon a full stomach See Mr. Ramsden's Serm. on Luke 21.34 For 2. It besots men and makes them careless and sensless It is the nurse of security as you may see Luke 17.27 c. so Luke 21.34 Intrárunt Urbem somno Vimque sepultam Virg. Corpus onustum Hesternis vitiis animum quoque praegravat Horat. Full meals as they make dull bodies so they make foggy minds 3. It is accompanied usually with many sins As great and delicate Persons have usually a great Retinue waiting upon them so high and delicate feeding is generally accompanied with many sins as Pride and Idleness Ezek. 16.49 Unthankfulness and Forgetfulness of God Deut. 32.15 8.10 11. Prov. 30.8 Vomiting and Filthiness Isa 28.8 Lust and Uncleanness Prov. 23.31 c. Jer. 5.7 8. Rom. 13.13 Rioting and Drunkenness Chambring and Wantonness go together Saturitas ventris seminarium libidinis A full belly and a foul heart seldom go uncoupled 4. And lastly It brings down God's Judgments It brought the Flood upon the old World Mat. 24.38 Fire on Sodom Ezek. 16.49 50. The Sword on Israel Amos 6.4 7. compared See what befell the murmuring Israelites that desired delicious fare Psal 78.30 31. They were not estranged from their lusts but whilst the meat was in their mouthes the wrath of God fell upon them and slew the fattest of them c. We reade likewise of the rich-man that fared deliciously every day was after his death in Hell and lift up his eyes being in torment Luke 16.19 23 compared The Apostle tells you Phil. 3.19 Whose god is their belly their end is destruction To shut up this The Psalmist speaks of some how God gave them their request but sent leanness into their soul Psal 106.15 If God should give thee thy request and bestow more delicious fare upon thee however thy body might come on yet thy soul would be but poor in grace lean and ill-favoured It is well for God's Servants that their Master keeps them in good working case for as an Heathen said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand It is better to fare meanly and live well then to fare deliciously and live disorderly A barren ground doth well for Gods sheep fat pastures may rot them And a full table may be a snare to Christians and that which should have been for their welfare through an ill disposition in them may become a trap unto them Psal 69.22 God then in giving thee course Diet sees it most fit for thee 9. Consid If you serve God you are not without your feasts you have several Spiritual feasts which are far better then bodily To name a few 1. you have the feast of a good Conscience Prov. 15.15 He that is of a merry heart hath a continual feast The Scripture oft puts Heart for Conscience 2 Sam. 24.10 Acts 15.9 1 John 3.20 The Hebrews have no other word but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to express Conscience by And because a good Conscience causeth joy or mirth therefore it 's rendred a merry Heart but it may be rendred according to the Original A good Conscience is a feast alwayes or at a feast continually 2. You have the Word of God which is a feast This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens calls it Vitae aeternae viaticum David looked upon it as such Psal 119.19 I am a stranger here on Earth hide not thy Commandments from me He looked upon Gods Commands backt with Promises as his Spiritual food whilst travelling towards Heaven his own Country He esteemed it sweeter then honey or the honey-comb Psal 19.10 and Job esteemed it more then his ordinary food Job 23.12 3. You have the feast of the Lords Supper This is Heavenly Manna our viaticum to the Heavenly Canaan This is Spiritual meat 1 Cor. 10.3 It is Angelical food indeed an excellent banquet for saith Christ Joh. 6.55 My Flesh is meat indeed and my Blood is drink indeed Meat and drink indeed by way of reallity and by way of excellency see Psal 22.26 29. and 36.8
they not cover thy nakedness defend thy body keep thee warm and distinguish thee in respect of sex and condition Therefore be content 7. And lastly Consider If you be cloathed with Christs Righteousness and have upon your souls the graces of his blessed Spirit you are better cloathed then he that goes in Scarlet wanting this spiritual apparel Christ with his Righteousness and the graces of his Spirit in Scripture is compared to a garment Psal 45.13 14 Isa 61.10 Mat. 22.11 12. Rom. 13.14 Gal. 3.27 Ephes 4.24 The white Raiment so oft mentioned in the Revelations as Rev. 3 18. 4.4 6.11 7.9 13. what is it but Jesus Christ imputed and applied to the soul Christ with his graces in which the soul of a Beleiver is invested Rev. 19.8 Believers are candidati invested with the white Robes of Christ's Righteousness This spiritual Garment doth most beautify a Christian as the Apostle shews 1 Pet. 3.3 4. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel but let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price And again 1 Pet. 5.5 be cloathed with humility Humility is a garment becoming any Christian soul The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illigare et innodare significat Mr. Leigh's Crit. Sacra in vocem It signifies to â—ye or bind together or to tye knots as delicate and curious women use to do of Ribands to adorn their heads or bodies as if Humility was the knot of every Vertue and ornament of every Grace And St. Paul adviseth 1 Tim. 2.9 10. That women adorn themselves in modest apparel with shamefastness and sobriety not with broidred Hair or Gold or Pearls or costly Array but which becometh women professing Godliness with good works St. Cyprian writing to the Virgins of his time said of them Quaerentes ornamenta monilium perdiderunt morum That they looked so much after Jewels they lost the Ornament of Vertue and good Manners No such Jewels as Meekness Humility Chastity Sobriety c. See a chain of Graces becoming any Christians neck 2 Pet. 1.5 6 7. Salvian saith Salv. l. 7. de gub Dei pe 235. Quid Deus a nobis exigit quid praestari sibi a nobis jubet nisi solùm tantummodò fidem castitatem humilitatem sobrietatem misericordiam sanctitatem quae utique omnia non onerant nos sed ornant These graces will adorn not burthen us Put on therefore as the elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering forbearing one another c. Col. 3.12 13. If these graces be in you and abound you have no cause to complain though your outward apparel be but mean But you say You shall be slighted and disrespected Answ Indeed this is too much the guise of the world Prov. 14.20 The poor is hated even of his neighbour but the rich hath many friends Donec eris faelix multos numerabis amicos Nullus ad amissas ibit amicus opes Ovid. It is with us usually as with a Sun-dyal you know in a cloudy day the Sun-dyal is not lookt upon nor are we respected if a cloud of adversity overshadow us Tempora si fuerint nubila solus eris But let such consider for their comfort 1. Consid It hath been the common Lot of God's dear servants to be disrespected Job's friends like leaves from trees dropt off from him when the winter of adversity drew on See Job 12.4 I am as one mocked of his neighbour The just upright man is laughed to scorn And Job 16.20 My friends scorn me So Job 19.13 to 20. So David Psal 109.25 I became a reproach saith he unto them when they looked upon me they shaked their heads by way of derision Psal 22.7 So Psal 119.141 I am small and despised So it was with the Apostles 1 Cor. 4.10 13. They were defamed and made as the filth of the world and off-scouring of all things So those Worthies Heb. 11.36 Had tryal of cruel mockings Nay Christ himself our Lord and Master was despised See Psal 22.6 I am a worm and no man a reproach of men and despised of the people It is spoken Prophetically of Christ So Isa 53.3 He is despised and rejected of men And Phil. 2.7 He made himself of no reputation Nay God himself is despised Exod. 5.2 Pharaoh said Who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go So Job 21.14 15. They say unto God Depart from us we desire not the knowledge of thy wayes What is the Almighty that we should serve him And what profit shall we have if we pray unto him So Psal 73.9 Wicked men set their mouth against the Heavens Melancton said right Nullum hominem tantum sustinere malorum quantùm contumeliarum Deus Our betters then by far are far more despised than we are or can be 2. Consid God hath an hand in all reproach and disrespect that we meet with David under curses and great disrespect from Shimei saw God's Providence in it and was patient 2 Sam. 16.10 Let him curse said he because the Lord hath said unto him Curse David And again vers 11. Let him alone let him curse for the Lord hath bidden him c. But where did God bid him Answ Not by his revealed Word for that forbidds cursing especially a Magistrate as David was Exod. 22.28 Eccles 10.20 but as some observe by a secret act of Providence disposing of Shimei's malice to chastise David for his sins and hasten forward his own destruction as it did afterwards in Solomon's days 1 King 2.44 That God hath a hand in the disrespect we meet with will farther appear Psal 44.9 Thou hast cast us off saith the Church and put us to shame So vers 13. Thou makest us a reproach to our Neighbours a scorn and derision to them that are round about us And again vers 14. Thou makest us a by-word among the heathen a shaking of the head among the people God himself tells us Isa 43.28 I have given Jacob to the curse and Israel to reproaches Submit therefore your selves to God as St. James speaks Jam. 4.7 3. Consid God layes upon you scorn and disrespect for your good David was patient under disrespect not only because he saw the hand of God in it but likewise because he thought God would do him good by it as you may see 2 Sam. 16.12 It may be saith he that the Lord will look on mine affliction and that the Lord will requite good for his cursing this day God hath several good ends in suffering thee to lie under disrespect As 1. For the Tryal and Exercise of Christian Graces as Faith Patience Constancy Courage Sincerity Zeal Humility
went to the Cross with much care and many agonies nay the Apostle tells you that he feared Heb. 5.7 Did he die comfortless Answ 1. Consid It is one thing to have true comfort another thing to have the sence of it The sence of it as Divines say may be taken away for a while through the violence of the distemper or through Satans malice who is most busie at such a time to disturb a good man's peace The Devil that roaring Lyon who at all times goes about seeking whom he may devour 1 Pet. 5.8 at such a time plays the Devil indeed and exerciseth what cruelty he may because his time is short Rev. 12.12 But though the sence of comfort for a while may be taken away yet their comfort is not quite gone See Isa 54.7 8. The holy Ghost the comforter where he once takes possession abides for ever John 14.16 2. Consid Our Saviour Christ He who was the only begotten Son in whom alone God was well pleased Mat. 3. last As he had not alwayes a sence and feeling of Gods love Mat. 27.46 so nor of spiritual and heavenly joy Mat. 26.38 39. His soul was exceeding sorrowful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declarat animum undique moerore obsessum circumvallatum His soul was besieged with grief and sorrow compassed it about So Luke 22.44 He was in an agony 3. And lastly Consid Though a good man seem to dye comfortless yet his end is comfortable Ps 37.37 Mark the perfect man and behold the upright for the end of that man is peace If peace did not enter into him whilst living yet being dead he enters into peace Isa 57.2 He shall enter into peace that walks in his uprightness The Godly through tedious conflicts as the Israelites through a crooked and tedious wilderness come to the promised Land at last Did desperate words idle vain talk unseemly gestures and speeches proceed from him Answ Indeed many of God's dear servants have given sweet exhortations at the time of their death heavenly discourses have proceeded from them Jacob blessed his Sons Gen. 49. so Heb. 11.21 See the sweet carriage and pious discourses of Moses a little before his departure Deut. 31 32 33 Chapt. So Joshua dying exhorts the people to obedience Jos 23.14 and Chap. 24. So David when he was dying professeth his faith in Gods promises and declares the different state of the wicked 2 Sam. 23. beginning and instructs his son Solomon 1 Kin. 2.2 Blessed Stephen made a sweet end praying for his enemies Act. 7. latter end So blessed Peter about to put off his tabernacle ceaseth not to give good instructions and exhortations 2 Pet. 1.13 14 15. Such serious discourses of dying Christians as they instruct by standers and make deepest impressions upon their spirits so they afford abundance of comfort to living Friends to see so blessed a departure But if it fell out otherwise with thy Godly-Friend Consider for thy comfort That these frenzies and raving unseemly speeches and carriage if they proceeded onely from the person while sick did not proceed ex animo but ex animi morbo they proceeded not so much from the person as from his distemper fuming up into the brain or from want of sleep c. So it was with Job that God boasts of for his Servant as a Nonsuch Job 1.8 2.3 when he was sadly diseased in body he was sadly distemper'd in mind for in chap. 3. he curseth the day of his birth and chap. 6. so chap. 9. wisheth God would destroy him and cut him off And Job 13.14 like a mad-man he takes his flesh in his teeth And chap. 16.9 he said God hated him What unseemly speeches and carriage were in this good man in the time of his sickness So David under bodily distemper said he was cut off Psal 31.10 22 compared Asaph behaves himself as strangely see Psal 77.7 c. but these desperat words proceded from him in his sickness v. 2. Such speeches as these proceed not from the disposition of the heart but from the distemper of the head lightness of the phansie caused by the distemper of the body Mr. Smith's Essex-Dove T. 3. p. 143. A Christian may dye saith a Godly Divine of so strange a disease of the Flux Burning-Ague Stone Convulsion when either the Choler shooting up into the head or the disease working furiously upon the tender vital parts the party may dye strangely talk idely c. nay he may have his face and mouth drawn awry yet for all this be a dear Child of God Some may dye of an Apoplexy or dead Palsy in which case a man shall have his senses benum'd so as he may dye like a block without shew of judgment or reason yet may be in a blessed state For though the state of his body be changed yet the state of his mind and soul remains untouched August Tom. 9. de Disciplin c. 2. We may conclude for our comfort as St. Austine saith Non potest malè mori qui benè vixerit Audéo dicere non potest-malè mori qui benè vixerit I dare say it and say it again that he cannot die ill that hath lived well Another cryes out 9th Apology answered This Friend of mine was much tortured with his disease Oh the sad casts of his countenance how did he tumble and toss upon the bed of languishment without any intervals of rest nothing could tempt his eyes to let their curtains down Groans and sighs and sobs were his soul's passing-bell There was a sad parting betwixt soul and body And this troubles me Answ Indeed many are sore troubled to consider God should deal so severely with their relations in the time of their sickness They cannot chuse but sympathize with them and sadly reflect upon the groans and pains of deceased Friends But Consider 1. God is absolute Lord over all his creatures and his dispensations towards them are various God deals with some as with Enoch he takes them away and they hardly see or feel death whereas many others as dear to him are with Elijah carrâ—ed to Heaven as it were in a fiery-Chariot and by a Whirlwind Luther Abel Redivivus in Life of Luther without any bodily pain that could be discerned departed this life whereas Calvin was miserably wrack'd before he dyed having the Gout Feaver and Cholick all at one time Nah. 1.3 The Lord hath his way in the Whirlwind We cannot give a reason of all God's dealings towards the sons of men but considering he is absolute Lord over all his creatures this is reason sufficient we should submit unto him 2. Consid Thy Friend dyed not so cruel a death as many of God's dear Servants have done Christ himself dyed the death of the Cross which was a painful as well as a shameful death Phil. 2.6 7 8. Heb. 12.2 Naboth was stoned 1 Kin. 21.13 so was Zacharias 2 Chron. 24.22 and the Protomartyr St. Stephen Act. 7.59 You
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