CHAP. I. The Porch, Entrance, or Preface to to the ensuing Discourse.

WHen a Friend is going a long Journey, it is a commendable piece of civility to go with him some part of the way, and to weep at parting: so civil were the people to St. Paul, Act. 20.37, 38. they accompanied him to the ship, and wept over him. So when our Friends depart and go to their long-home, from whence they shall never return till time shall be no more, is it not good manners to accompany them to the Grave, and shed some tears for them, whom we shall see no more with mortal eyes? Eccl. 12.5. Man goeth to his long-home, and the Mourners go about the streets. The Jews were wont to hire Mourners (2 Chron. 35.25. Jer. 9.17, 18. Amos 5.16.) and for the most part they were women called in Latin Praeficae: They [Page 2] profest an Art in Mourning and composing dole­ful Ditties: And for the greater solemnity, per­sons of worth or estate would hire them to ac­company the Hearse, and they would mourn for the Dead with such affection, gesture, and lamentation, that they would cause others to mourn for company. We find Eccles. 7.2, 4. the Wise-man calling the house where one dies, the house of Mourning, which he would not do, if it were not lawful to mourn upon such an oc­casion. We reade in Scripture how Abraham mourned for Sarah, Gen. 23.2. Joseph for his Father Jacob, Gen. 50.10. The Israelites wept for Moses, Deut. 34.8. so for Samuel, 1 Sam. 25.1. Elisha cryes after Elijah, 2 King. 2.12. Jeremiah weeps for Josiah, 2 Chro. 35.25. And under the New-Testament we find Act. 8.2. — devout man carried Stephen to his Burial, and made great Lamentation over him. And Act. 9.36, 37, 39. We find there the Widows embal­ming charitable Dorcas in tears: And before this we reade how Martha and Mary wept sore for their Brother Lazarus, John 11.19, 31, 33. Nay Christ himself wept, v. 35. and the Jews interpreted it as an argument of his love to La­zarus, v. 36. so that civility, custom, and love to deceased Friends call for weeping upon such an occasion.

It is pronounced as a judgment upon wicked men, when relations shed not a tear, nor pay a solemn sigh, but are rather glad to be rid of them; Job 27.15. Psa. 78.64. so God threat­ned Jehoiakim that he should die unlamented, and be buried with the burial of an Ass, Jer. 22. [Page 3] 18, 19. Herod looked on it so sad to die unla­mented, that he gave express command, that when he died, one of every Noble Family in his kingdom should be slain, Dr. Abbot 6th Lect. on Jonah, p. 124.1. that by that means his death might of necessity be lamented, if not for love of him (as the Tyrant had no reason to ex­pect) yet for the loss of others. Joseph. Antiquit.

The saying of Solon, Dr. Wil­let on Gen. p. 251. Mors mea non careat Lachrymis, and let not my death want tears, so it be done temperately; is to be preferred before that of Ennius, Nemo me lachrymis decoret, Let no man mourn for me.

He hath lived (Tellius inutile pondus) a very unprofitable wretch, who being dead, is carried forth as servants carry out the sweepings of the House, or guts of Birds, or entrails of Beasts, without any shew of sorrow: Tears then at death of Friends, are silent expressions of the usefulness of our dead Friend, (whilest living) and of our value and esteem of him.

And if we seriously consider losses of this nature, how can we chuse but weep? For a wife to lose her husband, the Guide of her Youth, Pro. 2.7. who was a shield to defend her, or as the Sun to chear her, ( Gen. 37.9, 10.) must needs be a bitter loss: So for a Husband to lose his Wife, the Wife of his Youth, Prov. 5.18. or the Wife of his Bosom, Mic. 7.5. the desire of his eyes, Ezek. 24.16, 18. must needs be a bitter loss. So for Parents to lose Children, who have their be­ing from them, and from whom they expect com­fort in their old age, must needs be a bitter loss. So how can Children chuse but weep at death of Parents? to lose a Father that begot them, [Page 4] Prov. 23.22. and took pains to provide for them (1 Tim. 5.8.) so to lose a dear Mother that bare them nine months in her belly, twelve months in her arms, and many years in her mind and care, must needs be a bitter loss. Yet the Apo­stle in the catalogue of offenders that should come in the last dayes (and surely ours are the last) tells us of some that shall be ( [...], 2 Tim. 3.3.) without natural affection, unnatural to Re­lations whilst living, and when dead, as if their hearts were hewen out of a Rock, they are un­moved, they can with dry eyes and cheeks be­hold the Funeral Solemnities of Parents, Chil­dren, Husband, Wife, &c. without any shew of sorrow: Though God strikes them through their Relations, yet they have not grieved, Jer. 5.3. let such consider that of the Psalmist, Psal. 28.5. because they regard not the works of the Lord, nor the operations of his hands, he shall destroy them and not build them up: God there threatens such as are affected with sad passages of his pro­vidence; the chief of which we conclude are loss of Friends and Relations.

The Poet had observed an unnatural Son that before the time would be enquiring into his Fa­ther's age; ‘— Filius ante diem Patrios inquiret in annos.’ He would have his Father wrapt up in his wind­ing-sheet, [...], Mixtus fletui ri­sus. Sphinx Philos. p. 316. that he might rip open his Baggs; would have him in his Coffin, that he might enter into his Coffers: And when the time of his Fathers interment is at hand (which to him comes never sooner than expected or desired) this [Page 5] unnatural Son, it may be, goes clothed in black, having a light and merry heart under a sad and mournful habit. So, many Wives that have lived, it may be, too loosly and wantonly, at their hus­bands death, like that woman that Joab sent for (2 Sam. 14.2.) feigh themselves to be Mourn­ers, and put on monring Apparel. Thus Bath­sheba's mourning for her husband Uriah (2 Sam. 11.26.) is thought by some to be hypocritical; for by his death, she was freed from her husbands rage, from shame and punishment which she justly deserved; and withal she had hopes to become a Queen, as indeed she did. But let such hypocritical Mourners consider, without repentance, their portion will be with Hypo­crites, where ( Mat. 24.51.) there shall be weep­ing and gnashing of teeth. In Hell there is weeping in good earnest: And every tear shed is so far from quenching Hell-fire, that like Oyl it will encrease the flame thereof: and here I leave such unnatural wretches.

On the other side, some there are that at death of Friends weep immoderately, they weep till they can weep no more, as the expression is 1 Sam. 30.4. they are so impatient, that for ever after they lead disconsolate lives, sitting daily inter suspiria & lachrymas, sighing, sobbing, and sor­rowing: they are so discomposed, that they can­not, as the Apostle commands, attend upon the Lord without distraction, 1 Cor. 7.35. They cannot pray, nor meditate, nor give thanks to God with that fixedness and composure as they ought to do, Psal. 57.7. And it may be they for­bear going to Church, because they cannot en­dure [Page 6] the sight of their friends grave. Nay fur­ther, they are not only inwardly pensive, but outwardly passionate, they fill Heaven and Earth with Exclamations.

And many times passionate unsavory Speeches (the scum of a discontented spirit) proceed from them, as from Jonah when his Gourd wither­ed, Jonah 4.8, 9. He wish'd himself dead, and tells God, He did well to be angry, even unto death. St. Austin speaking of his Mothers Death said, Aug. Con­fess. lib 9 cap. 12. Oculi mei resorbebant fontem suum usque ad siccitatem; His eyes had drained his very Foun­tains dry, so excessive he was in weeping. Indeed this hath been an infirmity in the best of men and women. See Jacob at the supposed death of Jo­seph, Gen. 37.33, 34, 35. He rent his clothes, and put sackcloth upon his loins, and mourned for his son many dayes; and all his sons, and all his daughters rose up to comfort him, but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning: thus his father wept for him; His mourning like the swelling of Jordan (Jer. 12.5.) impetuously, passed the banks of Reason. So if mischief (saith he) befal Benjamin by the way in which ye go, then shall ye bring down my gray hairs with sorrow to the grave, Gen. 42.38. So David hearing news of the untimely death of Absalom, the text tells you, [...] Sam. 18.33. The king was much moved, and went up to the chamber over the gate, and as he went, thus he said, O my son Absalom, my son, my son Absalom, would God I had died for [Page 7] thee! O Absalom my son, my son! David is too excessive in his grief, and speaks things that were not fitting (as passionate men use to do) Would God I had died for thee! Why David, what would have become of the Kingdom, what mi­series would it have been involved in if Absalom had survived? The violence of Passion here makes David forget himself, Gods Church and People. So Naomi, Ruth 1.3, 5. had lost her Husband and two Sons, and vers. 19, 20. be­cause God had dealt thus bitterly with her, she refuseth her Name, will be called, Marah, that signifies bitterness; and not Naomi, that signi­fies pleasant; she refuseth this Name being so un­sutable to her condition. So the women of Beth­lehem at the untimely death of their Infants, ( Mat. 2.16, 18) mourn, & will not be comforted And indeed the female kind naturally is more disposed to tenderness than the male ( Isa. 49.15.) and so more apt to weep immoderately, and (as one saith) of the two, the more to be pitti­ed, and the more capable of excuse and pardon: But yet immoderate Sorrow in none is to be al­lowed.

As we approve not then of a Stoical Apathy (for the best of Gods Servants have passions in them, See Dr. Renolds on the Passions. Acts 14.15. James 5.17. and passions are the feet of the soul, placed in the sensitive appetite by the finger of God and Nature) so neither do we approve of passions when irregu­lar, for then they are diseases of the mind, de­pravers of reason, disturbers of the understand­ing, and cause the wisest men to speak and act not like themselves.

We find our Saviour Luke 7.12, 13. saying to the Widow who wept for her only son, Weep not, he doth not there forbid natural affection, but inordinate passion; not tears simply, but their excess; not tears of sympathy and parental ten­derness, but despairing repining tears. To shut up this, See Dr. VValkers Sermon on that Text. the Apostle would have us to mortify in­ordinate affection (Col. 3.4.) that of sorrow, as well as that of anger, &c. now it is inordinate when set on wrong objects, or when it is in ex­treams, either defective or excessive: This cor­ruption or disorder in our affections must be purged out.

Now I shall lay down several Arguments to prevent inordinate mourning at death of Friends. Take ten, which are as so many Corks to the Net, to keep the soul under such losses from sink­ing too deep in sorrow.

CHAP. II. Ten Considerations to prevent immode­rate Mourning at the Death of Friends.

IN the first place, Consider, the Necessity of Dying: For, We must needs dye, 2 Sam. 14.14. So, Eccles. 12.5. Man goeth to his long home; Man indefinitely, i. e. every man, high and low, rich and poor, beautiful and deform­ed, male and female, young and old, good and bad, all go to their long home, the Grave. So Ps. 89.48. What man is he that liveth and shall not see Death? See Mr. Dugards Sermon on that Text. Shall he deliver his soul from the hand of the Grave? Selah. No, though he now liveth, yet he shall not alway live, but sooner or later shall see Death. Joshua and David call Death, The Way of all the Earth, Josh. 23.14. 1 King. 2.2. This way all Creatures of the Earth walk, and therefore Job calls the Grave, The House ap­pointed for all Living, Job. 30.23. No man hath power over the Spirit to retain the Spirit, Eccles. 8.8. But when his time is come, The Spirit shall return to God who gave it, Eccles. 12.7. Death, that black Prince, or King of Terrors (So called Job 18.14.) is an invincible Cham­pion, who riding on his pale Horse, for above these five thousand years, hath with an impartial [Page 10] stroke layd all flat before him. The long-liv'd Patriarchs, Adam, Seth, Enoch, &c. like stout Oaks held out long, but were forced at last to submit to Death's fatal stroak, as you my read, Gen. Chap. 5. Statutum est omnibus semel mori. Heb. 9.27. It is appointed for all men once to dye. It is Statute Law, enacted in the Court of Hea­ven, the decree is establisted, the writing signed, and like the Laws of the Medes and Persians, (Dan. chap. 6. vers. 8.) never to be reversed, whilest this world lasteth; we onely read of two exempted since the Creation of the World, Enoch and Elijah, who though they dyed not, yet underwent a change, and the like is not now to be expected. So then that all must dye is an universal rule, admitting of no exception: And how soon all we may be brought in as Examples to this general Rule, we know not. Even Kings on Earth are but Earthen Kings, and like Nebu­chadnezzars Image (Dan. 2.) stand on feet of clay, and moulder away as well as others. Aequo pede pulsat pauperum tabernas, regum (que) turres. Hor. I have said ye are gods, — but ye shall dye like men, Psal. 82.6, 7. Augustus mortuus est. Nay Christ himself dyed, the Lord of Life is put to Death; though he did not sin actually, yet because he had our sins by impu­tation, Isa. 53.6. 1 Pet. 2.24. He stood guilty of our sins (for he became our Surety) and therefore underwent a dissolution, though indeed he saw no corruption, Acts 2.27. so Acts 13.37. Now as Phocion said to one that was condemned to the same death with him. Art thou not glad to fare as Phocion doth? So shall [Page 11] we be too much cast down at death of our Friends, seeing the Patriarchs, Prophets, Apo­stles, nay Christ himself hath tasted death's bit­ter Cup. Well then, at death of your Friend consider that, Job 21.33. Every man shall draw after him, as there are innumerable before him. Me-thinks this should somewhat alleviate our sorrow. Seneca de con­sol. ad Polib. .24. Quis tam superbae impotentisque arro­gantiae est, ut in hâc naturae necessitate (omnia in eundem finem revocantis) se unum ac suos seponi velit? An Heathen looked upon it as a great piece of weakness and pride for any man to ex­pect, that either he or any of his should be ex­empted from the general rule of mortality.

Consid. 2 Secondly consider, The friends you lose are not so much yours as God's. 1 Chron. 29.14. All things come of thee (saith David.) And St. James saith, Jam. 1.17. Every good gift, and eve­ry perfect gift is from above, and cometh down from the Father of Lights, &c. Children among other things are the gift of God. This Lesson our great Grandmother Eve taught us, calling her first-born, Cain, saying, I have gotten a man from the Lord, Gen. 4.1. Heb. [...] Septuag. [...], which is as much as [...], Mus­culus in locum. By the favour, help, and blessing of God, as his gift. So saith Jacob, Gen. 33.5. These are the Children which God hath graciously given me. And God tells us, he gave unto Isaac, Jacob and Esau, Josh. 24.4. Psal. 127.3. Lo Children are an heritage of the Lord, and the fruit of the womb is his reward. Clavis coeli, se­pulchri, cordis, & matricis in manu Dei. It is God that opens and shuts the Womb at his plea­sure. [Page 12] See Gen. 30.2, 22. God may say truly what Benhadad said falsly, 1 King 20.3. Thy silver and thy gold is mine thy wives also and thy children, even the goodliest are mine. We use to bestow upon relations a term of propriety, as my Husband, my Wife, my Father, my Mother, my Brother, my Sister, my Son, my Daughter, my Friend, &c. Whereas the truth is, they are not ours but Gods; he is the absolute owner of them: he made them, and hath freely lent them to us, without any certain time, or date, or promise of continuance; and what is lent freely (we cannot deny but) may be call'd for most justly at the pleasure of him that lent it. May not God most justly say, as the Owner of the Vineyard to the murmuring Labourer, Mat. 20.15. Is it not lawful for me to do what I will with mine own? Well then, we hold our Friends (non jure, sed gratis) not by a juridical right, but upon favour and courtisie; and if we enjoyed our Relations some time, we should be thankful to God, that hath lent them to us so long, rather then murmur that he takes them so soon.

St. Jerome comforting Paula, for the death of her Daughter Bresilla, said, Durum quidem, sed tolerabile, quia sustulit ille qui dederat; It was a heavy loss, but to be born patiently, be­cause he took, that gave at first. This comfort­ed Job, when amongst other things he had lost his Children, Job 1.21, 22. The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. Job considered, that God had taken but what he gave at first, and so doth thankful­ly resign up his losses to him.

Consid. 3 Thirdly consider, God hath a hand in death of Friends, Psal. 31.15. My times are in thy hand, saith David, times of plenty and times of poverty, times of health, and times of sickness, living times, and dying times, are in the hand i. e. of the disposal of God. He measures time of life in what proportion he pleaseth; to some he gives a large piece, to others a small remnant, Job. 7.1: Is there not an appointed time to man upon earth? Here he puts it by way of question; but Job 14.5. There he puts it out of question, and takes it for granted, That mans dayes are deter­mined, the number of his moneths are with thee (O Lord) thou hast appointed his bounds, that he cannot pass. So that when a Friend departs, that's the time that God hath appointed. So it is said of David, Acts 8.36. After he had served his own generation by the will of God, fell asleep, &c. Will of God, may be annexed to his falling asleep, as well as serving his generation; he dyed then by the will of God, and was gathered to his Fathers, and saw corruption. Job saith, Job 30.23. I know that thou wilt bring me unto death, and to the house appointed for all living. Naomi said, when she was deprived of her Hus­band and two Sons in a strange Land, The Al­mighty hath dealt very bitterly with me, and the Lord hath testifyed against me, and the Almighty hath afflicted me, Ruth 1.5, 20, 21. com­pared. So Moses, speaking of the frailty and shortness of mans life, saith, Thou turnest man to destruction, and sayest, Return ye children of men, Psal. 90.3. Gods dixit is his fecit; (as in the first Creation he said, Let there be light, and [Page 14] there was light, Gen. 1.3.) So God here saith, Return, i. e. he makes them to return (viz.) to their Original, The Body to the earth, and the Spirit to him that gave it, Eccles. 12.7. So David, tells us, God takes away mens breath, and then they dye and return to their dust, Psal. 104.29. God indeed is the orderer and ordainer of all conditions, 1 Sam. 2.6. The Lord killeth and maketh alive, he brings down to the grave, and bringeth up. So Isa. 45.7. I form the light, and create darkness; I make peace, and create evil; I the Lord do all these things. Our Saviour tells us, not a Sparrow falls to the ground, nor a hair from our heads, without the overruling providence of God, Mat. 10.29, 30. Here is Argumentum a minore ad majus, If not a Sparrow, a bird of small price and account, or an Hair, which is no essential part, but made for convenience and ornament; if these fall not to the ground with­out the will of our heavenly Father, surely a Friend cannot dye but God wills it. Let us then at loss of Friends patiently submit to Gods will. The Heathenish Idolaters were loth to cast Jonah overboard, but when they had cast lots, and found it to be Gods will it should be so, they patiently submitted, 1 Jonah 13.14. Let not Hea­thens outstrip Christians. Let us say with Christ, John 18.11. The Cup which my Father hath given me, shall I not drink it? See Jobs carriage Job 1.20, 21, 22. He fell down and worshipped, not murmured; he charged not God foolishly, by railing as though he dealt unjustly with him, but saith, The Lord hath given, and the Lord hath taken; He saw the hand of God in whatever [Page 15] befel him, and this was a strong pillar of support­ment to his drooping spirit. It is no striving a­gainst the stream or current of Gods powerful will, Job 9.4. Isa. 45.9. Let Gods authority over thee prevent impatience in thee. God who doth what he will, and will do what he pleaseth, Psal. 115.3. So Psal. 135.6. He takes away and none can hinder him, who will say unto him, What dost thou? Job 9.12. Say then when a Friend is dead, Truly this is a grief, yet I must bear it, Jer. 10.19. And as Seneca saith, Ae­quum est ut patientèr feras quicquid corrigere est nefas, It is but fit to bear that patiently which we cannot remedy.

Consid. 4 Fourthly consider, God intends it for thy good, Psal. 119.68. Thou art good (O Lord) and doest good. So vers. 75. I know, O Lord, that thy judgments are right, and that thou in faith­fulness hast afflicted me. So Psal. 145.17. [...]. Miseri­cors. The Lord is righteous in all his wayes, and holy (or ac­cording to Orig. merciful) in all his works. Plu­tarch in his Epistle consolatory to his Wife on the death of a Child, amongst others hath this Argument, We must always think well of what the Gods do. Christians should consider, that God, in the saddest passages of his providence, aims at their good: Though indeed his ways be sometimes hidden, yet they are alway just. When clouds and darkness are round about him, then righteousness and judgment are the habitation of his Throne, Psal. 97.2. Though his Providences sometimes seem to cross his Promises, yet in the conclusion you shall see all things work together for good, as Physick works for the good of the Patient, Rom. [Page 16] 8.28. Every Rod, like Jonathans, 1 Sam. 14.27. hath Honey at the end of it. All things, even loss of Friends, work together for good to those that love God. We read how Sampson fetch'd Honey out of the carcase of the Lyon, Judg. 14.8, 9. So may we find or fetch good instructions from the Carcase of a deceased Friend.

God (it may be) took away such or such a Relation (as the Widow of Sarepta said when her Son was dead) to call your sins to remem­brance, 1 King. 17.18. May be your sin might be foolish Indulgence, or too much Fondness; you loved your Relation too much, and there­fore God took him (or her) away, that you might not commit spiritual adultery, which you do when you bestow that love and delight upon the Creature that is due to the Creator, Psal. 73.27. God there threatens such as go a whoring from him. He will not suffer such behavi­our in those whom he hath marryed to himself, Hos. 2.19. God is a Jealous God, Exod. 20.5. And as a discreet Wife, if she perceives her Hus­band to be in love with her Maidservant, will presently put her away, that she may be chief in her Husbands affection; So if God loves us, he will take that away which steals our affecti­ons from him. Privat bonis, aut liberis, nimium amatis, ut desiderium bonorum praestantiorum at (que) 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, [Page 17] 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 [...]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 [Page 18] 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 [Page 19] 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 [...]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, [Page 20] minora patiamur quàm 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 [Page 21] 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 [Page 22] 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 [Page 23] 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 [...] 14 [...] [...]r [...]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 t [...]ll [...]hey be awakened by the shril noise of the [...] Tr [...]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 [Page 24] 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 Tombs, but this impatient man is among the Living, and mo­lests and grieves those that are near him.

2. Immoderate sorrow wasteth the Spirits. See Prov. 15.13. By sorrow of the heart the spirit is broken. It weakens the Body, and hastens Death; 2 Cor. 7.10. The sorrow of the world worketh Death, saith the Apostle: by sorrow of the world, we may understand immoderate sorrow about worldly things, hastens death, and [Page 25] eats out the very comfort of Life. You read of Moses, Deut. 34.7. He was an hundred and twenty years old when he dyed, his eye was not dim, nor his natural force abated. What should be the reason? Why, surely under God, his own meek­ness; For, Numb. 12.3. He was very meek a­bove all the men that were upon the face of the earth. Hippocrates saith, [...]. Animalia, quae felle carent, ut Cervi, sunt longae­va. So meek persons many times live longest: but impatient persons through fretting discon­tent bring their bodies into a Consumption. Sup­pose, as Job saith, Job. 6.12. Your strength was the strength of stones, yet continual dropping of tears, and drooping under sorrow would bring you down, and wear you away: for the same Job tells you, Job 14.19. The waters wear the stones.

And the wise man tells you, Prov. 12.25. Heaviness in the heart of a man makes it stoop. Immoderate grief, like a heavy burthen laid up­on a man, will make him stoop and break him. Many a man looks wrinkled with sorrow and care, long before he is wrinkled with age.

Let us then, Seneca Cons [...]l. ad Po [...]. c. 23. as an Heathen said, spare such grief as this is (Faciliùs illi nos dolor iste ad jiciet, quàm illum nobis reducet.) For soon [Page 6] will it send thee to him whom thou bewailest, than bring him back to thee.

3dly, and lastly, It greatly provokes God. In­deed, A meek and quiet spirit is in the sight of God of great price, 1 Pet. 3.4. but a froward peevish spirit is abomination to him; as you may read, Prov. 11.20. & 17.20. & 22.5. So Ps. 18.26. Discontent is a sin that God takes special no­tice of, Exod. 16.7, 8, 9, 12. So the Apostle tells us, God was not well pleased; The meaning is (for the words are a [...]) He was highly displeased; with the murmuring Israelites, for they were overthrown in the wilderness, 1 Cor. 10.5, 10, compared. This must needs he hateful to God, for it is a decompounded sin, made up of many bitter ingredients, as pride, passion, un­thankfulness, &c. Sighings, sobbings, sorrow­full exclamations do penetrate the heavens, and enter into the ears of the Lord of Hosts, but make no good musick there. God is thereby pro­voked to lengthen our miseries, and adjourn our mercies.

Paula Romana who carried it frowardly and fretfully at death of her Children, met with ma­ny losses of that nature. We say, Impatiens ae­grotus crudelem facit medicum. And so, it is strugling and stubbornness that makes the Fa­ther continue to beat the Child. Indeed God is an indulgent tender-hearted Father to his Chil­dren, Psal. 103.13. yet he will not burn the Rod, till their stout stomacks be taken down; How did he pursue Jonah with winds and tem­pests, nay he casts him over-board into the sea, and plunged him over head and ears, into the [Page 27] hell of the Whales belly, never leaving him till he submitted to his will to go to Niniveh.

Let us bear lesser troubles patiently, lest God lay greater troubles upon us.

To end this, A man in a seaver, the more he struggles, the more he encreaseth his pain. A wild Bull in a net, (Isa. 51.20.) instead of break­ing forth by strugling, he more entangles him­self. So we gain nothing by our strugling, im­patience, and obstinacy against God, but en­crease of our miseries. Oh! then, let us not by any means give passions a loose reign, for ( Phai­ton-like, with his wild Horses) they'l do a world of mischief.

Consid. 10 Tenthly and lastly, consider, Death is very advantagious to the godly. Phil. 1.21. For me to die is gain. There is a privative and positive benefit that death brings to believers. To begin with the first; Death frees a believer,

1. From sin. Peccatum peperit mortem, & fi­lia devoravit matrem. Sin brought in death, ( Rom. 5.12. and 6.23.) and death carryes out sin; Viper-like, it devoures that which brought it forth. He that is dead is freed from sin, Rom. 6.7. Here indeed is no perfection, 1 John 1.8. Grace is like Gold in the Oar, mingled with much dross, the most refined soul hath some dregs, and is daily contesting with home-bred corruptions. Cum avarit â nobis, cum impudicitiâ, cum irâ, cum ambitione congressis est. [Page 28] Cyprian. Here the best are continually afflicted, either for their sins, or with their sins: But death frees them from all sin. Rom. 7.24. O wretched man that I am, who shall deliver me, (saith St. Paul) from the body of this death? Why by the death of the body, we are delivered from sin, which is the body of Death, 1 Cor. 15.26. The last enemy that shall be destroyed is Death. If sin continued after death, death were not a be­lievers last enemy. Dictum est primo homini mo­rieres si peccaveris, nunc dicitur morere nè pecces: nisi peccâssent illi non morerentur, peccarent autem justi nisi moriantur. St. August. de Civitate Dei, Lib. 13. Cap. 3. Whilst we are in the wilderness of this world, latet Anguis in herbâ, fiery Ser­pents sting us, sins stick close to us, but at death (as St. Paul cast the Viper off his hand, Acts 28.3, 5. so do) Believers shake off sin. Their dying day is the funeral of all their Vices, the least of which maks them grieve here, as the least hair makes the eye to water. After death they are like God himself, in perfect holiness and righ­teousness, not having spot or wrinkle, Ephes. 5.27.

2. From Satans temptations. The Devil, like to Joab, makes our miseries his sport and play, 2 Sam. 2.14. He is the great Peripatetick, go­ing up and down the World, Job 1.7. and 2.2. This roaring lyon is continually ranging for his prey, 1 Pet. 5.8. He assaulted Christ the Head, Mat. 4.1, &c. and so he doth the members. Quid aliud in mundo quàm pugna adversus Dia­bolum quotidiè geritur? Cypr. The righteous are the white at which the Devil most shoots the Ar­rows of temptation. Chrysostome somewhere in [Page 29] his Homilies, hath this comparison, [...], &c. As Pirats upon the Sea set upon the richest Vessels, so Sa­tan seeing a Vessel fraught with Grace, useth all art, and exerciseth all violence to master both the Vessel and the Prize: But in Heaven they shall no more be troubled with Satans fiery darts; for the Accuser of the Brethren is cast out, Rev. 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. [Page 30] 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 [Page 31] 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, [Page 32] 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 [Page 33] 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 rest from their labours. [...] signifies both [...] & [...] Serm. 46. Orig. [...], as from troubles of condi­tion, so from labours of calling: as from pain, so from pains-taking. Mors remedium potiùs poenae quam vindicta culpae: saith St. Ambrose; for a punishment was it said to man, In the sweat of thy brows thou shalt eat thy bread, i. e. get thy living: but for his comfort was it added, until thou return to the Earth: for then no more toyling & wearying our selves about the things of the world. Our sweat aswel as our tears shall then be wiped away. Death gives a Quie­tus est, it brings to rest. The body shall no longer be worn with care, when laid up in the common Wardrobe of the Grave.

7. From Ignorance. Job 11.12. Man is born like a wild Asses Colt, he is a rude and silly creature. The most intelligent person may com­plain with Agur of his bruitishness, Prov. 30.2. [Page 34] David compares himself to a worm, Psal. 22.6. which is a poor sandblind creature: The best are ignorant of far more things than they know: Maxima pars eorum quae scimus, est minima pars eorum quae nescimus: Our understanding naturally is darkned, and we are alienated from the life of God, through the ignorance that is in us, Ephes. 4.18. The Devil, who was a lyar from the beginning, told our first Parents, Gen. 3.5. In the day ye eat thereof, your eyes shall be opened, and ye shall be as Gods, knowing good and evil: As though the Tree of Knowledge should be Eye-bright to them; but, alas! by this means they lost their spiritual eye-sight. Ever since the fall the Lamp of Reason burns dim: how busie is Man to gain a little knowledge: and after all his industry, how staggering is he in the appre­hension of Truth! Even God's dear Children, whilst in this world, see many things darkly, 1 Cor. 13.12. Orig. [...]: many things seem to be a riddle and mystery to them which they cannot unfold: here they meet with (Ar­cana Naturae, Scripturae, Providentiae,) many knots in Nature, Scripture, and Providence, which they cannot untye: but hereafter when the dust of mortality is wiped from their eyes, and they placed in Heaven, then shall they see face to face, and know even as they are known: then shall they perfectly recover their eye-sight, and have the perfect use of their reason. In tuo Lumine videbimus lumen: In thy Light we shall see light, Psal. 36.9. And this Light shall be clear without any mixture of Errour.

8. And lastly. Death frees Believers from [Page 35] Death. As it was with Christ the Head, being raised from the dead, dieth no more, death hath no more dominion over him, Rom. 6.9. so it is with the members, being once dead, they die no more. Indeed while they live here, they die daily, 1 Cor. 15.31. for our life is in a dying condition: Infancy dies in childhood, child­hood in youth, youth in manhood, manhood in old age; we are never at one stay, till dust return to dust. But when the Righteous die, then they live. Rev. 21.4. There shall be no more death. Mr. Hill. Life-E­verlast­ing. p. 75. So that as the Greek Critick said of the Bow, [...], the name signifies life, but the work was death. We may say the contrary of Death, [...], Its name is Death, but it brings to Life everlasting: 2 Cor. 5.4. Morta­lity (at death) is swallowed up of Life.

I come now to the positive benefit that a Be­liever receiveth by death. But here I may take up that doleful Query of the captivated Jews, Psal. 137.4. How shall we sing the Lord's song in a strange Land? how should we who are but strangers and pilgrims here on Earth, (1 Chron. 29.15.) speak of the happiness that Believers are enstated in when this life is ended. Had I the tongue of glorified Angels I could not fully ex­press it; and had you the hearts of glorified Saints, ye could not fully conceive it. David cryes out, O how great (as not able to express it) is thy goodness which thou hast laid up for them that fear thee! Psal. 31.19. And Isaiah saith, (Isa. 64.4.) Since the beginning of the World men have not heard, nor perceived by the ear, neither [Page 36] hath the eye seen, O God, besides thee, what he hath prepared for him that waiteth for him. And St. John the beloved Disciple, that lay in his Master's bosom ( John 13.23. and 21.20.) a place near his heart, & thence drank deep of the heavenly wisdom, tells us, Nemo scit, Rev. 2.17. No man knows it but he that receives it. St. Paul tells us, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him: Yea the same person caught up into Paradise, 2 Cor. 12.4. tells us, he heard [...], unspeakable words, which it is not lawful (or possible) for a man to utter. Whatever you reade of Heaven or future happiness, either in this or any other Book, whatever you hear of it, either from me or any other person, falls infinitely short of it, and you'l confess as much when you come to Heaven. As the Queen of Sheba said, 1 King. 10.4, 5, 6, 7. when she had seen all Solomon's Wisdom, and the House that he had built, &c. she said to the King, It was a true report that I heard in mine own Land of thy Acts, and of thy Wisdom: howbeit I believed not the words, until I came, and mine eyes had seen it; and behold, the half was not told me: thy Wisdom, and thy Prosperity exceedeth the Fame which I heard. So when a Child of God shall come to Heaven, and behold a far greater than Solomon, Mat. 12.42. even the Lord JESUS, hee'l find that not a quarter of the joy and glory of Hea­ven was told him. All that we can hear, speak, or conceive of it, is but as a drop to the main ocean. Yet we who have the Light of God's [Page 37] Word gloriously shining amongst us, cannot be altogether in darkness as to the Inheritance of the Saints in light, (Col. 1.12.) God's little Children (for so Believers are called, 1 Joh. 2.12) can lisp forth something (though but little) con­cerning their Father's Kingdom; To give you then a glimpse (for a full sight here is impossi­ble) of the happiness that Death invests a Be­liever in.

1. It brings to the beatifical vision and fruition of the blessed Trinity, so far as a Dr. Scla­ters Fun. Serm. on 2 Tim. 4.7, 8. finite being (for our humane nature continues still, though glorified) may be capable to apprehend of that Majesty which is infinite. See Mat. 5.8. John 17.24. 2 Cor. 5.8. We reade Gen. 41.14. how Joseph was brought hastily out of the Dungeon, and came in unto Pharaoh King of Egypt. Sure I am, the soul of a Believer is no 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, [Page 38] 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 right­hand? 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. [Page 39] 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 [Page 40] 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. [Page 41] 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 [Page 42] 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 [Page 43] 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.

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, [Page 44] 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 [Page 46] 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 it sleeps by fits and starts; either cold starves it, or heat over­comes it, or hunger pines it, or wind pains it, sickness, sores, and teeth-breeding torture it. When it begins to go (if with Mephibosheth it be not lame on its feet, 2 Sam. 9.13.) it may meet with many a knock: And afterwards it is beset with bryars and thorns of temptations and trou­bles. So that in time (if thy Child had lived) it might have complained with Job, chap. 3.11. Why died I not from the womb? why did I not give up the ghost when I came out of the belly? for now should I have lyen still, and been quiet, I should have slept, then had I been at rest, v. 13. so Job 6.8, 9. & 10.18, 19. he still harps upon the doleful string, and continues his pittiful complaint as weary of life. Put case thy Child had not been so sorely afflicted, yet no mothers Child can e­scape scot-free: for, Job 5.7. Man is born unto trouble, as the sparks fly upward; Blow the coal, and you shall see the sparks fly upward.

It is the nature of sparks to fly upwards: so it is ordinary for man to be in trouble. So Job 14.1. That is true of Bóetius, In hoc vitae salo circundantibus agitamur procellis: Whilst we are in this life we are tost on a sea of troubles. Shall we grieve that our Child is come so soon [Page 47] to the shoar, and freed from the winds and waves of care and trouble?

3. Consider, If your Child had lived, it would have been matter of pains and care to you. What great care do Parents take? what great pains are they at to provide for Children? Prov. 13.22. 2 Cor. 12.14. 1 Tim. 5.8. Nulli pa­rentibus magis noxii, quam filii nimis a­mati. Sal­vian. ad Eccl. Ca­thol. lib. 3. p. 435. The care of the Mother for the little Child is great, she hath troublesome dayes and wakeful nights in the nursing of it: How doth the Father cark and care for its Education and future Portion: The care of both eats out many times the heart of their Religion. St. Jerom reports of Metania, who when she saw her Husband dead, present­ly before he was cold, had two Children died also: whereupon she said, Expeditius sum tibi servitura, Domine, quia tanto me onere liberâsti; I will now serve thee more readily, being deli­vered from many encumberances.

4. Consider, If this Child had lived, it had been a great question whether you might have had any comfort of it or not. Who knows whether it might have proved a wise-man or a fool? Children are certain cares, but uncertain com­forts. Some Children, Viper-like, seek the death of those that were a means to give them life. Dr. Vanes Wisdome & Inno­cence, p. 143. Hecuba when with child of Paris, dreamed she was brought to bed of a Firebrand, and so in­deed he proved afterwards. Our first Parents had great hopes that their first-born would have been a comfort to them, and therefore gave him an honourable name, Gen. 4.1. calling him Cain, that signifies a Possession. They looked upon him as a choice Possession, but he proved a very [Page 48] wicked person; and, to the great grief of his Parents, murdered his Brother Abel, v. 8. How was Eli crossed in his Hophni and Phineas, see 1 Sam. 2.12. & 1 Sam. 3.13. compared. David promised himself some happiness in his son Ab­salom, which name signifies a Father of Peace; but the Child proved a Father of War and Mi­sery to him; 2 Sam. 16.11. David said to Abi­shai, and to all his Servants, Behold, my Son which came forth of my bowels, seeketh my life. So Adonijah, whom his Father David had not displeased at any time, even this his Darling u­surps his Fathers Kingdom, as you may see 1 Kin. 1.5, 6. Many times aged Parents are forced to complain, as the Tree did in the Fable, that it was rent and torn and split asunder with the same Wedg that was cut off from its own Body. Children many times are living Monuments of Disgrace to their Parents. Mic. 7.6. The Son dishonoureth the Father the Daughter riseth up against her Mother: So that instead of finding Honey, thou mightest have met with a Sting. To end this, the Wise-man saith, Prov. 17.21. He that begets a Fool, doth it to his sorrow; and the Father of a Fool hath no joy. And v. 25. A foolish Son is a grief to his Father, and bitterness to her that bear him. And who knows but thy Child might have proved such a one?

5. Lastly, consider, It had been better for the greatest part in the world they had died as soon as they were born. St. John tells us, The whole World (i. e. the greatest part of the World) lieth in wickedness, 1 Joh. 5.19. Few there be that serve God: And if we serve him not, as Christ [Page 49] said of Judas, Mat. 26.24. It had been good for us if we had not been born: Or, like Aristotle's Ephemeron, or Jonah's Gourd, we had perished the same day or night that we came into the world: For the longer we live, the more sin we commit, and the greater will be our damnation at last. Surely an untimely birth is better than he, that comes in with vanity, and departs in darkness, Eccl. 6.3, 4. Surely, The day of death is better than the day of ones birth, Eccles. 7.1. And the Heathen, as though he had lighted his Candle at this Torch, said right, Optimum non nasci, proximum quàm citò mori: It is best not to be born; or being born, to die soon: for by this means poor mortals are freed from much sin and misery. I conclude this with that of Lactantius, Lactant. de opifi­cio homi­nis. c. 4. Stultissimi sunt qui de morte imma­turâ quaeruntur; They are Fools in the Super­lative degree that complain because Friends die soon.

Object. But my chid dyed unbaptized?

Answ. Children of believing parents are with­in the Covenant, Act. 2.39. The Promise is to you and to your children &c. Rom. 11.16. 1 Cor. 7.14. See Mr. Attersal on Book of Num­bers pag. 1081. Unto Infants belongs the promise of Grace, the forgiveness of sins, the regeneration of the Spirit, the Imputation of Christs Righteousness, the Kingdom of Heaven, Mat. 19.13, 14. And therefore they ought by no means to be denyed the outward sign and ceremony, which is the least part of the Sacrament: if the things signi­fied belong to them, who shall dare to debar them of the outward sign? It is the duty of Pa­rents to bring their children to Baptism, which [Page 50] is the Seal of the Covenant, and Sacrament of admission or entrance into the Church. Besides, who knows not but Circumcision was a type of Baptism, Col. 2.11, 12. or that Baptism succeeded in the room of it? now we know children were circumcised the eighth day, Gen. 17.12. so 21.4. (before that time the child was too weak to bear the pain being in the blood of the mother) then the flesh was consolidated. Now under the Gos­pel God hath left Baptism to discretion of Pa­rents, and not tyed them strictly to the obser­vance of a day: but let not Parents create need­less delays to baptize the Child, Mr. Ful­ler in his Infants Advocat. Ne quod differa­tur auferatur, lest God in the interim take the Child from them; In which case faith Mr. Ful­ler, as I will not be Judg to condemn the Child, so, should I be one of the Jury, I would not aquit the Father. St. Austin was called durus Pater Infan­tum; and sure he was an hard-hearted Father to Infants, for his opinion was (as I have read) that children that dyed unbaptized were dam­ned. Indeed we read Gen. 17.14. The uncircum­cised Man-Child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people: he hath broken my Covenant. Certainly this place is not to be interpreted of the infant breaking the Covenant, who can do nothing to the keeping of it: vid. Mus­culum in loc. pag. 407, 408. They therefore are here threatned by whose default Curcumcision was omitted; or it may be understood of those not circumcised in childhood, if they should after come to years of discretion, and refuse Circum­cision, they were to be cut off, and looked upon as breakers of the Covenant. But to come home to you

[Page 51]1. Consider, It is in the want of Baptism as in the want of Circumcision. The want of Circumci­sion, except in case of contempt or wilful neglect, was not so dangerous, Jos. 5.7. Circumcision (as may be gathered from that text) was omitted for forty years in the wilderness, and (as some observe) not reproved in Scripture. Indeed we say Contemptus damnat, the contempt of the Or­dinance is dangerous, without repentance and deep humiliation for it, (for God was displeased with Moses because he neglected to circumcise his son, Exod. 4.24.) but not the want of it when it was against your will.

2. Consider Davids child, he lived not to re­cieve the seal of Circumcision set upon him (for he dyed the seventh day, 2 Sam. 12.18. And it came to pass on the seventh day the Child dyed. Some understand the 7th day from the Child's sickness; others, in my conceit more rightly, un­derstand it the seventh day from the birth of it, so that the Child dyed before it was circumcised) yet v. 23. he had hopes of the Child's eternal welfare and therefore wipes his eyes and rests contented. Indeed Baptism under the Gospel requires not adjournment to the eighth day, as Circumcision did under the Law: But if your Child dyed suddenly, unexpectedly, before the Minister could be procured, and your desire was that your Child should be Baptised, surely you are herein excusable, for God hears the very desire of the humble, Psal. 10.17.

3. And lastly, consider, Though we be bound to observe Gods Ordinance, yet God himself is not tyed to the Sacrament. As a most learned and pi­ous [Page 52] Bishop said, That Spirit which worketh by means will not be tyed to means. Bp. Hall, 5th De­cad. Epistle 4th.— Cast your eyes upon that good thief, good in his death, though in his life abominable; he was never washed in Jor­dan, yet is received into Paradise: his soul was foul with rapines and injustice, yea bloudy with murders: And yet being scoured only with the blood of his Saviour, not with water of Baptism, it is pre­sented glorious to God. Thus, as St. Austin saith, Non minus sine Sacramentis salvatus est latro, quam cum Sacramentis condemnatus est Judas. Thus God who usually works by the Ordinan­ces, can also work without them.

2d Apo­logy an­swered.Another cryes out, This Child that God hath taken away was my Darling, the Child I most af­fected, as Jacob did Joseph, Gen. 37.3. I could have wished God had taken some other of my chil­dren, so he had but spared this.

Answ. Thou sayest that thou hast lost a Child that thou most affectedst above all the rest of thy children: Yea and it is to be feared more then God too. It is, I concieve, lawful to love one child above another, (though it be not prudence to express it too fondly for fear of exasperating the rest, Gen. 37.3, 4. Col. 3.21.) thou mayest and oughtest to love that child most, which is most like thy Maker. Christ loved all his Disciples, Joh. 13.1. but John eminently, transcendently above the rest ( John 13.23. and 20.2. and 21.20.) because, according to his name, he was most gracious. We may then love our children dear­ly, Salv. ad Eccles. Cathol. l. 1. p. 347 more then any other outward possessions. (Non Solum amandos dicimus filios, sed precipue ac super omnia amandos, nec quicquam his omnino [Page 53] anteponendum, nisi Deum solum.) But we must love no Child more then God: If we do, God will (if he bear special love to us) take away that little idol we too much dote upon, that he may be loved and admired the more, and the creature the less. God cannot away with Corrivals; he calls for the Heart, Prov. 23.26. and will have intensiveness of Affection, Matth. 22.37. and therefore removes from you that Child which was as a skreen to keep off the heat of your love from him: Hadst thou then loved thy Child less, thou mightest have enjoyed him longer. Parents may kill their Children by over-loving them, aswel as by over-laying them. Blame then thy self who too fondly lovedst thy Child, but blame not God who took away thy Child for thy good, lest thy soul should eternally mis­carry.

And whereas thou sayest, thou couldest have wished he had taken some other of thy children, so he had but spared this.

Answ. 1. Consider, Such kind of speeches are very offensive to God. It is not for silly man to prescribe, but to submit to God. Who art thou that replyest against God in his providential dis­pensations, Rom. 9.20? As God makes all in wisdom, Psa. 104.24. So he orders all things in wisdom, Eph. 1.11. Who worketh all things af­ter the counsel of his own will. He knows when he means to shoot, what Arrow in his Quiver to chuse: he sits at the Helm of this World, gui­ding all things in Wisdom; so that when things fall not out as we would have them, yet as God would: And, as Salv. lib. 1. De Gub. Dei pag. 23. Salvian speaks, Summa ju­stitia [Page 54] est voluntas Dei, His Will is the Rule of Rectitude, and therefore cannot do any thing unjustly, Job 34.10. Therefore we should say under cross providences that befall us, as 2 Sam. 15.26. Behold, here am I, let him do to me as seemeth good unto him. We read 2 Sam. 3.36. Whatsoever the King did, pleased all the people. Surely what the Kings King, the great Lord and Master of Heaven and Earth is pleased to do, should please us. For can poor mortals (as we are) be better disposed of then by Wisdom and Goodness it self?

Liberame Domine a meipso, Austin.2. Consider, God cannot punish a people more then in giving them their wills and desires. Israe­lites would have Quails, Ps. 78.29, 30, 31. They did eat and were well filled, for he gave them their own desire, they were not estranged from their lust, but (this But carries the arrows of Gods indig­nation in its side) while the meat was yet in their mouths, the wrath of God came upon them, and slew the fattest of them, Psa. 10.3 Ps. 81.12. &c. Rachel saith, Give me children, or else I die, Gen. 30.1. God gives her children, and she dies for it; for Benjamin that was her second child, and made up her wish, hastneth her death, as you may read, Gen. 35.16, 17, 18. before Rachel came to her jour­ney's end she travelled and had hard labour; sore travel indeed, for she went to her long home, she journeyed into another world. The Apostle saith, They that will be rich, fall into temptation, and a snare, &c. 1 Tim. 6.9. Our own will (if God should grant it) would soon ensnare us and occasion our destruction. I end this with that of a learned Dr Ab­bot upon Jonah 4.3, 4. Lect. 26. Doctor: God oft-times in love de­nyeth [Page 55] those things which we wish. Jonah in a pet wisheth for death, Jon. 4.3, 4. he would needs die, because the people of Niniveh lived: Had God taken him at his word, how unprovided had he been (being cloathed with frowardness) to appear before so high a Judge! with what comfort could he have stood before the dread­ful Tribunal! If God should suffer us to be our own carvers, we should soon cut our own fingers.

3dly and lastly, consider; A Christian of a right metal and stamp, one that hath the image and superscription of God upon him, and will pass currant in Heaven, he is content God should chuse his cross for him, both for kind and duration. Phil. 4.11. St. Paul had commenced Master in the Art of Divine Contentment. I have learned (saith he) [...], in whatever state I am, in whatever things befall me, as poverty, sickness, reproach, loss of friends, &c. to be content. Thus Christians should be content to be at God's finding, and their heavenly Father's disposing.

Another cryes out, 3d Apo­logy an­swered. I have lost a beautifull Child: Nature was very indulgent to him, en­dowed him almost with all symetry imaginable; he had that by Nature, which others counterfeit by Art; he had a real, no adulterate or painted com­liness. How seemly was every part proportioned! what a curiously-wrought tabernacle was his body! Psal. 139.14, 15. He was curiously wrought in the lowest part of the Earth; i. e. See Dr Hamona on that place. in his Mother's belly: He had [...], a right posi­tion of colours, and disposition of members, which [Page 56] two make up a compleat beauty. Pulchritudo est membrorum omnium apta figura cum quâdam coloris suavitate. Pareus in Gen. 39.6. Now to have a Jewel so resplendent and sparkling, so sud­denly snatched out of my bosom, this troubles me.

Answ. Parents many times too foolishly set their affections most on that Child that is most beautiful, and therefore if God take away such a Child, they look upon their loss as great. How was David discomposed at the news of beauti­ful Absoloms death, 2 Sam. 18.33. And Jacob before him was inordinately moved at the sup­posed death of his beautiful Joseph, Gen. 37.33, 34, 35. But let such consider,

1. Beautiful persons many times die soonest. It is ordinary for fair flowers suddenly to wi­ther, Isa. 40.6, 7. Jam. 1.10, 11. 1 Pet. 1.24. Venice-Glasses are more brittle than Brass-Pots, or Earthen-Vessels. There is rottenness at the core of the most delicious Fruit, that makes it suddenly fall to the Earth.

2. Consider, If thy Child had lived, its beau­ty might have exposed it to manifold temptations and troubles. Beauty is a bait and provocation to filthiness: hence that of Solomon, Prov. 6.25. Lust not after her beauty in thine heart, nei­ther let her take thee with her eye-lids. Beauti­ful Sarah was taken by Pharaoh, Gen. 12.14, &c. and Abimelech, Gen. 20. And had been much abused by them both, had not God by a strong hand rescued her from the rage of their lust. In what a sad condition was defloured Dinah, and how much evil ensued upon it, you reade Gen. 34. How was beautiful Joseph assaul­ted [Page 57] by his Mistress, Gen. 39.6, 7. and had been supplanted, had he not had inward as well as outward beauty, ( Joseph fuit pulcher formâ, sed pulchrior virtutibus; Pareus in Gen. 39.) Bath­sheba's beauty occasioned David's committing folly with her, 2 Sam. 11.1, 2, &c. and what mischief ensued, you may reade there in the murdering of Uriah. So beautiful Thamar be­ing defiled, was in a most disconsolate desolate condition, and blood-shed ensued upon it, 2 Sam. 13.1, 2, &c. Outward beauty without inward grace, is but fewel to maintain the fire of lust. This fond thing we call Beauty, is, as Pindarus terms it, [...], The Venerial Goddesse's Embassadour. So that, as the Wise­man saith, Prov. 11.22. As a Jewel of Gold in a Swines snout, so is a fair Woman that is without discretion. So then,

3dly, Consider, Thy fair Child might have had foul Conditions. Some have thought Beau­ty to be like a Circle, whose center they made goodness: and they were of opinion, that as a Circle cannot be without a Center, no more can a comely body be without good conditions. And the Hebricians oft call that fair, which is good, and that good which is fair: As Austin saith Consuetudo est Scripturae speciosos corpore bonos vocare. Yet it is evident by Scripture, and Ex­perience, that the fairest persons have many times the foulest conditions. Being like painted Sepul­chres containing much corruption, or like some weeds in the Corn-field, making a gaudy shew, yet are very hurtful. Saul was beautiful, so was Absolom, 2 Sam. 14.25. Goodly persons both, [Page 58] yet bad men. So Adonijah that would take the Crown from his Father's head, was a goodly man. As you may see 1 Kings 1.5, 7. compared: he was a goodly man, fair in face and proper in body: A goodly man he was, but no good man. And for the Female sex, who were worse then Dalilah, Jezebel, and yet who more beautiful? Outward beauty is at best but a common gift, given as other outward blessings, to bad, as well as good, Eccles. 9.1, 2, 3. So then

4thly. Consider, God respects not any for outside beauty. See Isa. 3.24. Amos 8.13. Indeed we say, Formosa facies muta commendatio est, An handsom face is silent letters of commendation, it draws the eyes and affections of men: but yet it works not upon God. For 1 Sam. 16.7. The Lord seeth not as man seeth, for man looketh on the outward appearance, but the Lord looketh on the heart. God values not any for beauty or any other outward additament.

5thly, Consider, Beauty is a very uncertain possession; like a Rose, the cold soon nips it, or heat withers it, or wind shakes it, the beauty of it is soon gone, Psa. 103.15, 16.

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. [Page 59] 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, [...] [Page 60] [...], 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, [Page 61] 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,

He died an enemy to the free-grace of God. We have many sad instances of this point in our [Page 62] 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 [Page 64] 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 Sun­shine 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 [Page 65] 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. [Page 66] 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.

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 submissive behaviour, Job. 1.20, 21, 22. he fell down upon the ground and worshiped, and said, Naked came I out of my Mothers Womb, and naked shall I return thither: The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord; In all this Job sinned not, nor charged God foolishly. How even and composed was he amidst the swelling waves! yea, he was like a Rock, Immotus in Undis. Ye have heard (saith St. James) of the Patience of Job. We had not heard so much of it, had it not been for great tryals, which God was pleased to exercise him with.

2. Consider, This tryal of thine is not a tenth part so great as Abrahams was. Compare Gen. 22.2. with Heb. 11.17, 18. his trial was cloath­ed with very sad circumstances. God commands him, (1) to take his Son, not his Sheep, or Oxen, Friend, or Servant, but his Son, his own flesh [Page 68] and blood: (2) his Son Isaac, not Ishmael which he had by Hagar his bond servant, but Isaac whom he had by his Wife Sarah. It was matter of joy to them that they had gotten a Son, and therefore call'd him Isaac, which signifies laugh­ter, Gen. 21.3, 6. compared. He was the joy of his aged Parents, he must take his Son Isaac, his laughter, joy and delight; (3) his begotten Son, not an adopted one, his own Son, not another mans; (4) his only begotten Son, not one amongst many Sons, but his only Son by Sarah the free­woman, by whom he had no more; (5) a Son whom he loved, not one that he hated, and no wonder that he loved him dearly, who was filius senectutis, the Son of his old age, Gen. 21.2, 5. Thus Jacob loved Joseph and Benjamin, be­cause Sons of his old age (Gen. 37.3. so Gen. 44.20.) more then the rest of his children: (6) the Son of promise, in whom it was said his seed shall be called, and all the Nations of the Earth blessed, Gen. 12.3. & 21.12. Christ the Messiah, the desire of all Nations, Hag. 2.7. was promised to come of his Line, so that if he offered up Isaac, the world, for ought he could see, must want a Messiah: He by this blow will kill as many thousands as there are Stars in the Firmament, Gen. 15.5. Furthermore (7) It was an Obedient Son, not a rebellious Absalom, 2 Sam. 16.11. nor a runagate Prodigal, Luk. 15. but a Son that served him, Mal. 3.17. & yet must not be spared; (8.) It was no Infant, but a Son that could prat­tle to his Father, yea and talk wisely too, Gen. 22.7. conceived to be about fifteen years of age. [...]5 (9.) This Son must be sacrificed as a burnt-offer­ing. [Page 69] Jephthah was much troubled, when ac­cording to his vow he did consecrate his only Daughter (for he had no Child besides her, Judg. 11.34.) unto the Lord. See Dr. Brown's vulg. Er­rors, lib. 5. p. 309. &c. I suppose he did not sacrifice her, but devote her as a Virgin to serve God in a single life, Judg. 11.38, 39. Yet he was much troubled because utterly hopeless of any posterity, v. 35. But Abraham's Son here must be sacrificed, his Throat must be cut, his Bowels ript up, and his Quarters be burnt to ashes on the Altar, so it was in burnt-offerings, Levit. 1.6, 8, 9. (10) This must be done in the Land of Moriah, old Abraham full of dayes and past travelling, must get him to the Land of Mo­riah. (11) All this must be done by a Father; It is not enough that he see it done by another, but he himself must be the Priest, Actor, and Executioner, his own hand must be upon his own only Child: he that was an instrument of giving, must be an instrument of taking away life. 12 and lastly, All this he must do without delay: God allows him not a dayes time to con­fer with any, that his poor distracted heart might receive comfort. Sarah must not be con­sulted with. Abraham must not take time to do it when he will: but he must do it now, with­out dispute or consultation. Take him now, saith God, Isaac and he must no longer sport toge­ther. Here was a whole cluster of sowr Grapes for Abraham to chew upon: what a sad Try­all was here? Yet Abraham without delay ad­dresseth himself to the sacrifice of his only Son. Thy tryal falls infinitely short of this.

3ly Consider, Did not God himself part with [Page 70] a Son an only begotten Son, the Son of his bosome, John 1.18. a beloved Son, in whom alone he was well pleased, Mat. 3.17. One that was his Isaac, his daily delight, Pro. 8.30. (and indeed Isaac, even now named, was a type of him); Did not God part with this Son for thy sake? and, dis­missing him from a place of happiness, sent him into a world of misery? see John 3.16. This Son sent, was a man of sorrows, and acquainted with grief, Isa. 53.3. And wilt not thou be contented to part with thy son when God calls for him; and takes him from a world of misery to himself, in whose presence is fulness of joy, and at whose right-hand there are pleasures for evermore, Psal. 16.11. Everlasting pleasures, without intermission or omission?

4. And lastly; Tell me if an Earthly King should have sent for thy Child, and promised that he should be one of his Favourites, would you not willingly have parted with him upon these terms, (yea, though you should never have seen him more) and rested contented, in as much as your Child should be well provided for? I think there are but few amongst us but would willingly yeeld to such a motion. How much rather sa­tisfied should we be when the King of Kings, the great God of Heaven and Earth (who is un­doubtedly unchangeable in his affection, John 13.1.) takes a Child from us unto himself, where there shall be pure joy, without any dose of grief, riches without poverty, honour with­out infamy; and this not by fits and starts, but ( [...]) continually; not after some long time to end, but ( [...]) for ever.

Thou sayest, Thou hast no Child to leave thine Estate unto.

Answer. Indeed Abraham once complained upon this very account, Gen. 15.2, 3. but Con­sider,

1. Thy Child (if he died a Child of God) hath taken possession of a better inheritance then thine is; he is an Inheritor of the Kingdom of Heaven, Luke 12.32. A partaker of the inheri­tance of the Saints in Light, Col. 1.12. he is an Heir of God, Joynt-heir with Christ, Rom. 8.17. This inheritance that thy Child hath taken pos­session of, excells all other inheritances, as being incorruptible, undefiled, and that fades not away, 1 Pet. 1.4. Thy Child then hath no need of thy Estate.

2. Consider, Poor hungry people, indigent per­sons, they are thine own flesh, so God tells thee, Isa. 58.7. Yea they are thy Brethren, Deut. 15.7, 8. so 1 Joh. 3.17. Thou mayest see many that are blind and lame, many Lazarus's, poor Wi­dows, and Fatherless Children, poor Ministers that have a great charge of children, and small means to maintain them with, these are thine own flesh, thy Brethren, and Kinsfolk; bestow thine estate on these, that they may bless thee and pray for thee! and let thine own hands in thy life-time be thine Executors, or else others may take possession of thine Estate, who (may be) will not thank thee, or may prodigally con­sume it. See Eccles. 2.18, 19. and Eccles. 4.8. And Salvian tells thee the naked truth, Salvian ad Eccles Cath. l. 3. p. 459. Vides extortas lachrymas, simulata suspiria, fictam an­xietatem, non optantem ut convalescas, sed expec­tantem [Page 72] quando moriaris. Vide defixos in te, et quasi accusantes tui obitus tarditatem omnium vultus. O infaelicem te ac miserrimum, cujus su­premum exitum tantus desiderat ac precatur nu­merus propinquonū! Such may be heirs to thine estate, that will feign grief at thy sickness, and think it long till thou be dead. Salv. ad Eccles Cath. lib. 4. p. 474. Therefore, as the same Author saith, Cum Christum egere videas, cur tu facultates tuas in quibuscun (que) non indi­gentibus derelinquis? Why do you not relieve Christ in his members who are in real want? I end this with that of Solomon, Eccles. 3.12. Let a man rejoyce and do good in his life. For as a worthy Divine saith, It is the life of a Gift to be given in the life of the Giver, Mr. Ful­ler in his Hist. of Cambr. far better than Funeral Legacies, which (like Benjamin) are born by the loss of a Parent; for it is not so kind­ly Charity for men to give when they can keep no longer.

Thou sayest, Thou hast none to bear thy Name.

Answ. Indeed this the world looks upon as sad. Numb. 27.3.4. So the Widow of Tekoah in a parable complains, they would slay her only son that was left, and so not leave to her husband neither name nor remainder upon the earth, 2 Sam. 14.6, 7. And we find Absalom having no son to continue his memory, erected a Pillar in the King's Dale, and call'd it after his own name, 2 Sam. 18.18. but it was Columna calumniae, a Pillar of disgrace, to mind the world there was once such a wicked man as Absalom was, as Lot's wife's Pillar of Salt was a Monument of her shame. But to answer the Plea:

[Page 73]1. Consider, To live in our Children, is but a poor kind of survival; for they may soon die, and our memorial be buried in their graves. But if they live long and be deboist, they are mo­numents of shame to Parents. The best way for men to immortalize their names, and consecrate their memories to posterity, is to erect a Pillar of virtuous deeds: for Psal. 112.6. The righte­ous shall he had in everlasting remembrance, and v. 9. he hath dispersed, he hath given to the poor, his righteousness endureth for ever, and then it follows, his horn shall be exalted with honour. So Isa. 58.10. If thou draw out thy soul to the hun­gry, and satisfy the afflicted soul, then shall thy light rise in obscurity, and thy darkness be as the noon-day. Oh then if thy estate be great, Exegi monumentum aere pereuni­us. Hor. build an Hospital, or repair Gods material Temple, or relieve the living Temples of the holy Ghost; by this means thou shalt get a good name, and be remembred in future ages: Thy worth shall be engraven in lasting characters, [...] Eurip. not to be razed out by the hand of time. Good men will com­mend thee whilst living, and when dead a good report like a sweet perfume ( Eccles. 7.1.) will accompany thee to the grave; so that thou shalt be buried in the odour of a good name. How will people be talking of thy good works, as the Widows shewed Peter the Coats and Garments which Dorcas made whilst she was with them, Act. 9.39. They'l say such a man was a good Land­lord, a good housekeeper, a very charitable person, &c. As Cornelius had a good report among all the nation of the Jews, for he was a devout man, and one that feared God, and gave much alms to the [Page 74] people, Act. 10.2, 22. compared. And as man, so God himself will remember such, as Cornelius his prayers and alms, are said to come up for a memo­rial before God, Act. 10.4. With such sacrifices God is well pleased, Heb. 13.18. see Mat. 25.34, 35, &c. Come, ye blessed of my Father, inherit the Kingdom prepared for you, from the foundation of the world; for I was an hungred, and ye gave me meat, &c. Thus you see virtuous men are em­balmed with Renown, they need not Children to eternize them, nor need they any Monument and Epitaph to enoble them, who live in the remembrance both of God and man.

2 Consider, If you belong to God, your names are written in the Book of Life, you are registred by God and matriculated in Heaven. Phil. 4.3. Rev. 3.5. There is often mention made of such a book: And it is Mr. At­tersal on Num. 1.5. p. 20. a borrowed speech from such records as are kept in a City, wherein the names of Freemen are written. Now it is exceeding mat­ter of joy to have our names written there, Luk. 10.20. Rejoyce, because your names are written in Heaven. This new name in the Book of Life, is a name better then of Sons and Daughters, an everlasting Name that shall not be cut off, as you may see, Isa. 56.5.

6th Apo­logy an­swered.Another cryes out, I have had several Chil­dren but lost them all, I have not one left to com­fort me.

Answ. 1. Consider, Thy case is not singular, thy betters by far have been in as bad a conditi­on or worse. Naomi was left of her Husband and two Sons in a strange land, Ruth 1.5. Job [Page 75] (who counted it no small part of his outward happiness to have his Children round about him, Job 29.5.) was sore troubled at the news of their sudden death, Job 1.18, 19, 20. yet he did not repine and murmur, v. 21, 22. his Wife was left indeed, but to be a cross to him: the Divel made use of this rib as a Bow to shoot the Arrows of temptation at Jobs heart, Job 2.9, 10. But it is otherwise with thee under loss of Children, thou hast possibly a good Husband, or a good Wife, or some other good Friend at hand, who may say to thee as Elkanah to Hannah, 1 Sam. 1.8. Am not I better to thee then ten Sons?

2 Consider, Children are no special evidences of Gods distinguishing love and favour. Remem­ber me O Lord, saith David, Psal. 106.4. with the favour that thou bearest unto thy people. God hath special favours for his peculiar people. Now if Children were distinguishing evidences of his signal favour, thou hast great cause to be troubled at the loss of them, but indeed they are not, as you may see Eccles. 9.1, 2. Nay, wicked men oft have them in abundance. Ha­man that boasted of the multitude of his Chil­dren, Esth. 5.11. had ten Sons hanged up toge­ther, Est. 9.13. so Job 21.11. prosperous wicked men are said to send forth their little ones like a flock, and their Children dance. So Psal. 17.14. wicked men that have their portion in this life, are said to be full of Children. Thou hast not then in losing thy Children lost choice favours, which God bestows on his chosen ones. Thou mayest be in special favour with God, notwith­standing he hath taken away thy Children.

[Page 76]3. Consider, Thy Children might have been a discomfort to thee. They might have been as so many Coals, 2 Sam. 14.7. not to warm, but to sully thee in thine old age. See Mr. Leigh's Observa­tions on Octavius Augustus Octavius Augustus said of some of his children, that they were not his Seed, but vomica & carcinomata, some Ulcers and Imposthumes broken from him; and he u­sed to cry out, ‘O utinam aut caelibs mansissem, aut prole ca­rerem!’

I would either I had remained unmarried, or wan­ted children. And Tiberius Caesar counted Pri­amus happy, Quòd superstes omnium suorum ex­titisset, That he outlived his Children. Indeed the Psalmist compares Children to Arrows, Psal. 127.4, 5. and saith, Happy is the Man that hath his Quiver full of them. It is worth observing how the Prophet compares them to Arrows: An Arrow, you know, is not so naturally, it is Art that makes it an Arrow: So if you do not through education artificially polish and shave off the knots of these youthful sprouts: I mean, if you keep not down the exorbitances of them, and streighten their crooked dispositions by care­ful correction, instead of Arrows they'l prove Thorns or Spears in your side to torment you, and bring down your gray hairs with sorrow to the grave. And it is observed that the miscar­riage of one Child robs Parents of the comfort they should take in all the rest.

4. And lastly, Consider the answer of the Man of God to King Amaziah, complaining for the hundred Talents, 2 Chron. 25.9. The Lord is able to give thee much more than this. He is, [Page 77] [...], the abridgment of all crea­ture-excellencies. All creature-comforts are sum'd up in him; and he can abundantly supply the want of Children.

Another cryes out, I have lost a Child that was a Joseph to me; the hope, joy, and honour of my gray hairs, the staff of mine old age: 7th Apo­logy an­swered. my out­ward means came in this way: Or, this Husband, this Wife, this Father or Mother that God hath deprived me of, brought me in yearly a comforta­ble subsistance: All which is now buried in my Friends Grave; so that I now being very poor, must leave my former habitation, I must fare hardly, and go cloathed in mean Apparel; I shall be slighted and disrespected, and (that which yet troubles me most of all, is) I have a great charge of Children, and so many Children, so many mouthes calling for help, and bemoaning their sad condition: what course to take for maintenance I know not: If God had spared him (or her) longer, it had been better for me, I am now utterly un­done. Miserum est fuisse. This is many times the lamentable case of a Ministers Widow, who in her Husbands life­time lived comfortably, but now being deprived of him, hath lost her Living and Livelihood to­gether, and it may be hath a great charge of Children left to the wide world. She may say, as Lam. 1.12. Is any sorrow like to my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger! Her condition indeed is so sad, that I must beg and borrow of the courteous Reader the help of his imagination to piece out the shortness of my ex­pression, for we may better conceive than express her disconsolate condition.

Answ. This indeed is a very sad Apology; for [...], life without maintenance is miserable. Hence the same word [...] signifies in Scripture both life and outward maintenance, Luke 8.43. & 21.4. Mark 12.44. That per­son must needs live miserably that wants a com­petency of outward maintenance. Luthers See A­bel Red. in Life of Luther. Wi­dow felt the smart of it. But yet, poor soul, it is better to hope the best than the worst: Do not antedate thy sorrows. I will for thy com­fort take this Apology in pieces, and answer the chief particulars distinctly, briefly, and withal very plainly, without Rhetorical flourishes, ‘Non est conveniens luctibus ille color.’

Are you very poor, your outward maintenance being buried in your friends grave?

1. Consider, You have more then you had when you came into the world, and more then you can carry out when you leave the world. Job was the greatest and richest of all the men of the East, Job 1.3. and when he had all taken from him, he was content upon this very account, that he came naked out of his Mothers womb, and naked should return thither, Job 1.21. And the Apo­stle useth a like argument to work in us content­ment in the like case, 1 Tim. 6.7, 8. We brought nothing into this world, and it is certain we can carry nothing out; and having food and raiment, let us be therewith content.

2. Consider, You have more of worldly com­forts, then many that have been your betters by far in Grace. How poor was our Saviour Christ, 2 Cor. 8.9. Though he was rich, yet for our sakes he became poor. His Mother was a poor Vir­gin, [Page 79] the Manger was his Cradle, and the cob­webs his Canopy: he had no sums of money. He had not tribute money, Mat. 17.24. [...] was about fifteen pence of our money, as Dr. Hammond observes. Now our Saviour Christ was fain to work a Miracle for it, v. 27. he recieved collection or contribution whilst he lived, Luk. 8.2, 3. And being dead he was buri­ed at others charges, Luk. 23.53. Job, a non such for Religion, Job 1.8. lost a great estate sudden­ly, and it become a proverb, As poor as Job. Pe­ter the Apostle Al­though Papists talk so much of his keys) had neither Silver nor Gold, Acts 3.6. And St. Paul tells you of his great wants and sufferings, 2 Cor. 6.4, 10. and 2 Cor. 11.23, to 28. and yet withal you find he was content, Phil. 4.11.

3 Consider, You have more by far then you de­serve. Gen. 32.10. I am not worthy of the least of all thy Mercies, which thou hast shewed unto thy Servant. This was Jacob's motto. Art thou greater then our Father Jacob? sayth the woman of Samaria unto Christ, John 4.12. Though Christ was infinitely greater then that great Patriarch: yet we fall much short of him; And we are not worthy of the least of Gods mercies: we deserve not the thousandth part of what we have. Now methinks they that deserve nothing should be content with any thing; and they that deserve not any thing, should not be discontented though they have nothing.

4 Consider, It might have been far worse with you then it is. Have you lost some of your goods? Be of good chear that you have not lost your lives; with this argument St. Paul chea­red [Page 80] 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. 'Tis 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.

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 [Page 81] 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 paenarum (que) 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 [Page 82] 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 [Page 83] 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 [Page 84] 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 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 [Page 85] 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 [Page 86] 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 [Page 87] 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 [Page 88] 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 is still with thee, in whom dwels all fulness, Col. 1.19. Inexhaustible treasures are to be found in Christ. If we were Christless, then hopeless would our condition be, Ephes. 2.12. But so long as we have Christ we are well e­nough. It is enough (said Jacob in a time of want and misery,) Gen. 45.28. Joseph my Son is yet alive. So may a Christian say, It is enough, my Christ (Joseph was a type of him) is yet alive. Christ who is still with thee, he hath the sweet­ness & desirableness of all creature-comforts, he is able and willing to help in the greatest straits, Heb. 4.15, 16. and therfore Christian be content.

3. Consider, Thou hast the Comforter still, the holy Ghost abiding in thee for ever, John 14.16, 26. So John 15.26. This Comforter com­forts us in all our tribulation, 2 Cor. 1.4, 5. So 2 Cor. 7.4. Hos. 2.14. Peace of Conscience, which passeth all understanding, Phil. 4.7. Is the earnest and first fruits of the Spirit, Rom. 8.23. These Spiritual joyes that come streaming into thy soul, they are a cluster of Grapes, Numb. [Page 89] 13.24. A fore-taste of the exceeding great joy that thou shalt have in the Heavenly Canaan. Now as Eliphaz said to Job, Do the consolations of God seem small to thee? or as Gideon said, Is not the gleaning of the Grapes of Ephraim better then the Vintage of Abiezer? Judg. 8.2. Is not this gleaning of Spiritual joy, better then the whole vintage of carnal joy that the world af­fords? Therefore Christian be content.

4. Consider, Thou hast interest in many pre­tious promises, as 1. of Justification or pardoning Grace; see Isa. 43.25. so Jer. 31.34. & Mic. 7.19. [2.] Of Sanctification or Healing; see Isa. 1.18. Psal. 65.3. Ezek. 36.25, 26, 27. Zech. 13.1. Hos. 14 4. Rom. 6.14. [3.] Of Corroboration or Spiritual assistance, 1 Sam. 2.9. Psal. 37.17. Isa. 41.10. [4.] Of outward provision, Psal. 34.10. Psa. 132.15. Isa. 41.17. Mat. 6.33. 1 Cor. 3.21, 22. Phil. 4.19. 1 Tim. 4.8. [5.] Of outward protection, Psal. 31.20. Psal. 91.3, 4, &c. Rom. 8.31. 1 Pet. 3.13. [6.] Of direction in reference to soul and bo­dy, Neh. 9.20, 21. Prov. 3.5, 6. Psal. 25.12. Psal. 32.8. Psal. 48.14. Psal. 73.24. Isa. 58.11. They have the Spirit leading them into all truth, Joh. 14.26. and this is a great priviledge calling for thankfulness, v. 22. Luther preferr'd the un­derstanding one of David's Psalms above all the riches in the world. [7.] And lastly, Of Eternal Salvation, Psal. 73.24. 2 Cor. 4.17, 18. 2 Tim. 4, 8. Tit. 1.2. Heb. 4.9. 1 John 2.25. What if livelyhood be short, so long as Eternal Life will be thine shortly. Though thou hast little in hand, yet thou hast much in hope, and therefore [Page 90] rejoyce in hope of the glory of God, Rom. 5.2. We count not him poor that hath a great estate very shortly to fall into his hand. There is but one life betwixt thee and a great inheritance, and it is thine own life, when that is expired, thou shalt take possession of it. St. James tells us, James. 2.5. God hath chosen the poor of this world rich in Faith, and Heirs of the Kingdom, which he hath promised to them that love him. What, discontent, and Heir to a Kingdom! methinks you should take joyfully the spoiling (or loss) of your goods, knowing in your selves, that you have in Heaven a better and an enduring substance, Heb. 10.34.

Now Christian Reader, these are exceeding great and precious Promises, 2 Pet. 1.4. and the Righteous are Heirs to such Promises as these, Heb. 6.17. The Saints are there called [...]. There is never a Promise in the whole Bible, but a godly man may lay claim to it, and say, This is mine, I have an interest there. And far better it is to be Heirs to these Promises, than to a whole Kingdom; therefore Christian be content. These Promises are cer­tain things, 1 Thess. 5.24. Tit. 1.2. Heb. 6.17, 18. God's Word is more certain than any mor­tal man's Bond. I have not wrote down the words of these Promises, because I would have you to turn to them in your Bibles, and dwell upon them in your private thoughts. 'Tis Me­ditation that sucks sweetness out of the honey-comb of a Promise.

5. And lastly, consider, Thou hast many precious Graces, which are far better than all the [Page 91] Riches which the World affords; as Faith, which is more precious than Gold that perisheth, 1 Pet. 1.7. It is called Precious Faith, 2 Pet. 1.1. So Hope and Charity, Humility, Meeknesse, Chastity, Temperance, &c. are precious things. So Spiritual Wisdom is better than Rubies, Pro. 3.13, &c. and 8.11. These are the true Riches, Luke 16.11. These are the durable Riches, that cannot be taken away from us, Luk. 10.42. These are such things as accompany Salvation, Heb. 6 9. Now what saith Solomon, Prov. 14.14. The good man shall be satisfied from himself; that is, (as some expound it) from the Grace of God that is in him. Piety is a good founda­tion to build Contentment upon. Well then, poor Christian (if I may call thee poor who indeed art so rich) having the Graces of the Spirit, which are better than this world's goods, be content.

Thus you see, if you belong to God, you have better things than the World affords.

But some may say, I fear I belong not to God, I have not made my peace with him.

Ans. Methinks then the things of the World should be the least of thy care: and thou shouldst be most troubled that thou hast not made thy Calling and Election sure, as thou art commanded, 2 Pet. 1.10. and for the future shouldst give no sleep to thine eyes, nor slumber to thine eye-lids, (Prov. 4.4.) till by Faith, Prayer, and Repentance thou hast got a propriety in him.

14. Consider, God can, if it please him, raise thee to a great estate. 1 Sam. 2.7, 8. He bringeth low and lifteth up; he raiseth up the poor out of [Page 92] the dust, and lifteth up the beggar from the dung­hil. So Psal. 107.41. He setteth the poor on high from affliction; So Psal. 113.7, 8. Jacob became a great man from small beginnings, Gen. 32.10. God raised up Job again and made him greater then he was before, as you may see Job 42.10, 11, 12. Well then, remember this, that God that gave these things at first, may give them a second time, therefore be content.

15. Lastly, Consider Gods former loving kind­ness, let this support thee. It was God that did form us in the womb, through the midwifery of his providence we were brought forth into the world, and ever since we came into the world we have depended upon the breasts of divine providence; for Act. 17.28. In him we live, move, and have our being. We may say with Jacob, Gen. 48.15. God hath fed us all our life long unto this day; Why then should we distrust him now? former Experience of God's Mercies, should strengthen future confidence in the God of Mer­cies. 1 Sam. 17.37. The Lord that delivered me (saith David) out of the paw of the Lion, and out of the paw of the Bear, he will deliver me out of the hand of this Philistine. And elsewhere, having experience of Gods goodness towards him, since he was taken out of his Mothers Belly, he is en­couraged to hope in God in all straights that may befal him, See Psal. 22.9, 10, 11, and Psal. 63.7. Because thou hast been mine help, therefore in the shadow of thy Wings will I rejoyce. So the A­postle, 2 Cor. 1.10. God delivered us from so great a death, and doth deliver, in whom we trust that he will yet deliver us: So do you conclude, [Page 93] God hath maintained me and mine, he doth still maintain us, and we trust he will yet provide for us. You then that have found God so lo­ving and faithful, cast your care on him, 1 Pet. 5.7. and be content, how mean so-ever your condition be.

And Whereas you say, You must leave your former habitation.

I answer, It is indeed very sad when we are turned out of our houses, the places of our birth and constant abode. Great wailing there was in Sion, when the Inhabitants thereof were cast out of their dwellings, as you may read Jer. 9.19. Yet for your comfort,

1. Consider, Your betters have been sore put to't for a dwelling-place. Moses was forced to leave the place of his habitation, Exod. 2.15. and after called one of his sons Gershom, For he said, I have been a stranger in a strange Land, v. 22. So the Israelites wandred in the Wilderness in a solitary way, they found no City to dwell in; hun­gry and thirsty, their soul fainted in them; Psal. 107.4, 5. David was often in an unsetled wan­dring condition; Psal. 56.8. Thou tellest my wandrings. He was an Exile, as you may reade 2 Sam. 15.13, 14, &c. So the Jews lived in Ba­bylon, being taken captives, as you may read Psal. 137. So the Apostles, 1 Cor. 4.11. Even unto this present hour, (saith the Apostle) we both hunger and thirst, and are naked, and are buffetted, and have no certain dwelling place. So those Worthies, Heb. 11.38. Wandred in Deserts, and in Mountains, and in Dens, and in Caves of the Earth. Nay Christ himself the Lord of all [Page 94] did so far humble himself for our sakes, that he complains, Mat. 8.20. The Foxes have holes, and the Birds have nests, but the Son of Man hath not where to lay his head. Thou deservest far worse then these did, and yet thy condition is not a quarter so bad as theirs was.

2. Consider, Your betters have been content with a very mean dwelling place. Abraham the Father of the Faithful, and Heir of the world (for so he is called, Rom. 4.11, 13.) yet sojourned in a strange Country, dwelling in Tabernacles, Heb. 11.9. so did Isaac his son, and thus did Jacob the son of Isaac. This Jacob as well as the rest, was a rich man, and a good man too, (for the Sunshine of prosperity did not put out the Fire of his devotion) yet dwelt in a tent, a poor move­able habitation, Gen. 25.27. Jacob was a plain man dwelling in Tents. Jonah the Prophet made him a booth and set under it in the shadow, Jon. 4.5. Dr Abbot on Jona 4.5. Lect. 27. p. 570 It was (as a worthy Bishop observes) but a silly house, a cottage, or a cabben, or such a place as beggers do sit in by the way, to ask alms of the passengers. There was not any Harbinger to take up his lodging before him, no carriages to convey his tents and bedding for him, no train to make all decent, but poor Prophet he is glad to get a shroud for his head, although a sheep-coat thatch'd or covered with reed, had been better.

3. Consider, God's gracious presence makes the meanest habitation a Paradise. Jacob as he went to his Uncle Laban, being benighted (for the Sun was set) tarried in a certain place (pro­bably some Field) and the ground was his bed, and certain stones his pillows, and the Heavens [Page 95] his canopy, oh how sweet were his dreams, God graciously appearing to him! as you may read, Gen. 28.11. &c. Paul and Silas sing in prison like two Birds in a Cage, Acts 16.25. Moses wisely chose rather to abide in the Wilderness with Gods gracious presence, then to go to Ca­naan without it, Exod. 33.15. God's gracious presence can make thy sleep sweet unto thee, Jer. 31.26. and make thee dwell in safty, Psal. 4.8. in a mean, as well as in a better habitation.

4. Consider, God sets to all men the bounds of their habitation, as you may see, Acts 17.26. God is the great Landlord, for Psal. 24.1. The Earth is the Lords, and the fulness thereof, the World, and they that dwell therein. He turns out his Tenants when he pleaseth, out of one house into another. Other Landlords do but act under God. Be content then to be at Gods finding, say with David, when forced to flee and leave his former habitation, 2 Sam. 15.26. Behold, here am I, let God do to me as seemeth good unto him.

5. Consider, God aims at thy good. Because they have no changes (saith the Psalmist, Psal. 55.19.) therefore they fear not God. God changeth thine habitation, that his fear might dwell in thine heart. See what is said of Moab, Jer. 48.11. Moab hath been at ease from his youth, and he hath setled on his lees, and hath not been emp­tied from vessel to vessel, neither hath he gone in­to captivity: Therefore his taste remained in him, and his scent is not changed. God then by un­setling thee, would keep thee from setling on thy lees. It had been better with Moab had he been disturbed and hurried from place to place, as [Page 96] Israel was, he had been freer from filthy set­lings.

6. Consid. If you belong to God, he dwells in you by his blessed Spirit, as these places shew, 1 Cor. 3.16. 2 Cor. 6.16. Eph. 2.22. Psal. 132.13, 14. If we love God and our neighbour, Joh. 14.23. 1 Joh. 4.16. If we believe in Jesus Christ, Eph. 3.17. 1 Joh. 4.15. If we have re­spect to God's Commands, 1 Joh. 3.24. God dwells in us, and we in him. And this is a greater priviledge than to dwell in the most glo­rious Palace without the inhabitation of his bles­sed Spirit.

7. Consid. If you belong to God, he is a dwel­ling-place to you. Psal. 9.9. The Lord also will be a refuge to the oppressed, a refuge in times of trouble; see Psal. 46. per totum. God was Da­vid's shelter in the time of his Exile, see Psal. 61.2, 3, 4. And Moses cryes out, Lord, thou hast been our dwelling-place in all generations, Psal. 90.1. Dr. Ham­mond in Psa 90.1 This Psalm was penn'd by Moses, or by some other in his person, when the Chil­dren of Israel were sorely afflicted in the Wil­derness, in a wandring unsetled condition. So Isa. 25.4. God is there said to be a strength to the poor, a refuge from the storm, a shadow from the heat. And Isa. 32.2. Christ is there pro­phesied of to be, as an hiding-place from the wind, and a covert from the tempest.

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 [Page 97] 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 [Page 98] 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 [Page 99] 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 tan­quàm lapis staret, Luth. in Gen. 3. If our great Grandfather Adam should revive, and see the [Page 100] 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 [Page 101] may read, Dan. 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 [...]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 [Page 102] 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.

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 [Page 104] 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 [Page 105] 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. so Isa. 25.6. and 55.1, 2. These and such like places signify celestial viands, wherewith God feeds his people by the ministry of his bles­sed Word and Sacraments. Hungry and thirsty souls get much refreshing by these, Luk. 1.53. [4.] and lastly, You have the rich graces of the Spirit of God which are a spiritual feast: of this Christ speaks Mat. 5.6. Such as hunger and thirst after the righteousness of Christ, after the gifts and graces of his blessed Spirit, they are blessed, and they shall be filled, as at a feast. So Rev. 3.20. If any man open the door of his heart, and recieve Christ with his graces, he hath pro­mised to come in and sup with him; They shall be merry and fully satisfied as at a feast. Thus the righteous have meat to eat, that the world knows not of.

10. And lastly, consider, If you belong to God, you shall ere long have better fare. You may be to morrow for ought you know at the Supper of the Lamb, Rev. 19.9. God (as one saith) is the foun­der [Page 106] of this feast, and none are admitted but Friends. Christ the Lamb of God, will gird himself, and make them to sit down to meat, and will come forth and serve them, Luke 12.37. What a strange expression is this! Christ him­self their Lord and Master will serve at the Ta­ble; he who is sweetness it self will afford them his presence to serve them, and to solace them. Future happiness is oft in Scripture set forth un­der the similitude of a feast; as Mat. 26.29. Mark 14.25. Luke 22.16, 18, 30. Mat. 8.11. so Luke 13.29. the Greek word [...], sig­nifies to sit down as at a feast or banquet: but let us not dream as possibly that Pharisee did, Luke 14.15. that there is eating and drinking in Heaven. For glorified bodies are freed from these and the like necessities, Rev. 7.16. They shall hunger no more, neither thirst any more— and then, v. 17. The Lamb which is in the midst of the Throne shall feed them, &c. The Lamb of God shall be instead of meat, drink, apparel, sleep, and the like. Muscul. in Gen. 1.29. p. 47. In coelesti vitâ corpus futu­rum est sine cibo perdurare. Glorified bodies shall stand in no need of any outward refreshments, no more then Spirits do: And therefore the Apostle tells you, It is sown a natural body, it is raised a Spritual body, 1 Cor. 15.44. The holy Ghost then by comparing the joys of Heaven to a Feast, shews that there is fulness of joy, as at a Feast. For as it is Psal. 16.11. In thy presence is fulness of joy, and at thy right hand there are pleasures for ever more. Well then, poor Christi­an, that fares so hardly, though it be bad with thee now, it will be better with thee shortly. [Page 107] Poor Lazaras that fared hardly here, being dead is comforted, Luke 16.25. and abundantly refresh­ed as at a feast.

And whereas you say, you must wear mean ap­parel.

Consider for your comfort,

1. Consider, Thy betters have gone in worse habit then thou wearest. John the Baptist had his Raiment of Camels hair, and a leathern girdle about his Loins, Mat. 3.4. so the Apostles 1 Cor. 4.11. We hunger and thirst, and are naked; so 2 Cor. 11.27. so those Worthies, Heb. 11.37. They wandred about in Sheep-skins, and Goat-skins, being destitute, afflicted, tormented. Our first Parents after the fall were no better cloathed then with Leather, Gen. 3.21.

2. Consider, Thy Garments how mean soever, are gifts from God. Gen. 28.20. Jacob acknow­ledged raiment to put on, as well as bread to eat, to be Gods gift. God ows thee nothing, thou de­servest nothing. It is a mercy that thou hast any thing to put on to cover thy nakedness. For thy unthankfulness God might justly strip thee of all. Hos. 2.8, 9.

3. Consider, God knows mean apparel is fittest for thee. Costly apparel is many times a provo­cation to lust, 1 Tim. 2.9. It is a consumer of a great estate, and so hinders works of charity. It brings down Gods judgments, Isa. 3.16. &c. Zeph. 1.8. It makes them proud usually that wear it: who more proud then your great Gal­lants? though there is little reason for it. For many inferior pitiful creatures excel man in his gallantry. Solomon in all his glory was not array­ed [Page 108] like a Lilly, Mat. 6.28, 29. And a poor But­ter-fly (as Refin'd Courtier. p. 47. one saith) outvies all the artificial colours of the Court. Besides, our clothes are ensigns of our sin and shame, compare Gen. 2.25. with Gen. 3.21. The same Hebrew word [...] that signifies a garment, Buxtorf. Heb. lex. signifies likewise sin; Had it not been for sin that caused shame, we had not needed apparel: And therefore to be proud of it, is as if a wounded man should be proud of his plaisters. Well then, God cloaths thee in mean apparel to prevent sin in thee.

4. Consider, To be desirous of rich apparel argues much vanity. St. Bernard saith, Vestium curiositas deformitatis mentium, et morum indi­cium est. It shews the deformed nakedness of the soul, and that virtue hangs but loosly on it. Attire was at first given (as I told you) to cover shame and sin, he therefore that is desirous of apparel, surely hath more sin to hide, more shame to cover then other men.

5. Consider, God respects no man a jot the more, for the richness af his outward apparel, see Jam. 2.5. God hath chosen the poor of this world, rich in Faith. Poor Lazarus was dear to him, and received into Abrahams bosom: but rich Dives, notwithstanding his gorgeous apparel, was cast into Hell, the place of torment, as you read Luke 16.19. &c.

6. Consider, Course garments may be as use­ful, Hos. 2.9. as costly apparel. Garments were given for these ends,

1. To cover our nakedness. Gen. 3.7. Our first Parents after the fall sewed fig leaves toge­ther (poor shifts) to cover their shame.

[Page 109]2. To defend and guard the body, from the injuries of the weather. Garments are munimenta corporis, the bodies defence and safe-guard: see Gen. 3.21. Our first Parents first covering was of fig-leaves, which would do them little ser­vice: but God afterwards provided them such cloathing as would defend them against the of­fence of heat, cold, wind, rain, &c.

3. To give warmth to the body, Joh 31.20. and Job 37.17.

4. and lastly, To distinguish persons, [1.] In respect of sex, that men may be known from women, and women from men, Deut. 22.5. The woman shall not wear that which pertaineth to the man, nor shall a man put on a womans gar­ment. Habits of men and women have been ever diverse. [2.] In respect of quality and condition. Conditions should thereby be distinguished as well as Sexes. Clergy should by their garments, be distinguished from Laity, Exod. 28.2. &c. Rich from Poor, Prince from Peasent, Master from Servant, Mat. 11.8. Luke 7.25. Well then, are not thy course garments as useful as more costly apparel? do 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, [Page 110] 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 [...]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 [Page 111] 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.

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.

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 [Page 112] 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 [Page 113] 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 [Page 114] 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 &c. 1 Pet. 4.12.

2. To wean thee from the world. We love to stay where we are much made of. God suffers thee to meet with disrespect, that as Aloes laid to the Breast of the World, it might wean thee from it.

See Dr. Hamond on that place.3. To drive thee to prayer. Psal. 69.12. They that sit in the Gate speak against me, and I was the song of the drunkards. Grave men that sit in the seat of Judicature (and as one would have thought should have had more wit) and vain men that spend their time in drinking excessively, both sorts despised him: but how doth David behave himself under this disrespect? see v. 13. But as for me, my prayer is to thee, O Lord, in an acceptable time. See the like carriage in the same person, under the like disrespect, Psal. 109.2, 3, 4.

4. And lastly, God suffers thee to lie under disrespect, to make thee walk circumspectly: Da­vid walkt so, because he had many enemies watched for his halting, as you may see, Psal. 27.11. Teach me thy way O Lord, and lead me in a plain path, because of mine enemies. So Psal. 56.5, 6, 13. compared. Thus you see God in his providence orders it for good. So that we may say with Luther, Mihi maximè prosunt, qui mei pessimè meminerunt, Lutherus pascitur convi­tijs. Scornful enemies (if we have hearts right­ly [Page 115] to improve the affliction) are our best friends, though not intentionally yet eventually.

4. Consider, To complain of disrespect from the world, is unsutable to a Christian, and that in three respects.

1. It is unsutable to a Christian's Spirit. It is below the magnanimous spirit of a Christian to take notice of worldly disrespect. Noah met with much disrespect from the Old World, yet he binds their jeers, taunts, and reproaches as a Crown to his head, and advanceth couragiously forward in the race of Christianity. When the Senate had informed Augustus of some reproach­ful words and bad usage towards him, he repli­ed; non tantum habemus otij, I am not at leisure to mind such trivial things. He thought it not worth while to take notice of worldly disre­spect. Let not Christians for shame come short of Heathens.

2. It is unsutable to a Christians Profession, They profess themselves not to be of this World, Phil. 3.19, 20. and therefore no wonder that they are disrespected by the world, John 15.19. so 1 John 3.13. Marvel not my Brethren if the World hate you. Believers confess they are Strangers and Pilgrims on the Earth, Gen. 47.9, 1 Chron. 29.15. Heb. 11.13, 14, 15. Strangers look for no great respect, being from home in a far country. Strangers are content with mean usage, they know they shall be much made of when they are in their own country.

3. It is unsutable to a Christians practice. Wicked men are desirous of vain-glory, witness Phaeroh, Haman, Herod, &c. but for the Righte­ous [Page 116] the more holy; the more humble; and the less they care for worldly respect. A vessel upon the water the more it fills the more it sinks; the weightiest ears of corn bow down their heads the lowest. Ezra cryes out, Ezra 9.6. O my God, I am ashamed, and blush to lift up my face to thee, my God; for our iniquities are encreased over our head, and our trespass is grown up unto the Hea­vens. So wise Agur confesseth he is more brutish then any man, Prov. 30.2. So Isaiah confesseth he is a man of unclean lips, Isa. 6.5. And Daniel cryes out, Dan. 9.8. O Lord, to us belongeth con­fusion of face—because we have sinned against thee. So Paul, that eminent Apostle, counts himself less then the least of all Saints, Ephes. 3.8. and of sinners the chief, 1 Tim. 1.15. True Godliness dryes up all ambitious humours. The righteous have their eyes open to see their wretched vile­ness, sinfulness, nakedness, worthlesness, they are conscious to themselves of many sins committed before conversion, and many frailties since con­version, and they are so far from wondring at that disrespect they meet with, that they won­der they are no more disrespected.

5. Consid. If you serve the Lord, you are not without respect. Sin puts vileness upon the per­son that is great in the worlds esteem. Dan. 11.21. Nah. 1.14. A wicked person is called a vile person, Psal. 15.4. Sin renders a man vile and contemptible, and makes him (as Jacob said to Ruben, Gen. 49.4.) that he cannot excell. But Holiness renders a man honourable: The Righ­teous are the only excellent, Psal. 16.3. so Prov. 12.26. The Righteous is more excellent then his [Page 117] Neighbour. They are called Vessels of Honour, 2 Tim. 2.21. They are Vessels brim-full of ho­nour. But more particularly, if you serve God,

1. God himself respects you. Isa. 43.4. Since thou wast precious in my sight, thou hast been ho­nourable, and I have loved thee. He calls them his Jewels, Mal. 3.17. They are Hephzibah, the Lord's delight, Isa. 62.4. God respects their Persons, though never so poor: Psal. 40.17. I am poor and needy, yet the Lord thinketh on me. So Psal. 138.6. Though the Lord be high, yet hath he respect unto the lowly. And as their Per­sons, so their Prayers are precious. Cant. 2.14. Let me see thy Countenance, let me hear thy Voice (saith Christ to the Church) for sweet is thy Voice, and thy Countenance is comly. So Psal. 34.15, 17. He will regard the prayer of the destitute, and not despise their prayer. So Psal. 106.43, 44. and Mic. 7.7. My God will hear me saith the afflicted Church. And as their persons and pra­yers, so their tears are precious. God bottles them up, Psal. 56.8. so Psal. 126.5. They that sow in Tears, shall reap in Joy. Yea their very death is precious, Psal. 116.15. Precious in the sight of the Lord is the death of his Saints. Thus you see, they that honour God, are honoured by God, according to his promise, 1 Sam. 2.30. so Psa. 5.12. Thou Lord wilt bless the righteous, with favour wilt thou compass him as with ashield. Tantus quisque est quantus est apud Deum. Being then Gods favourit, value not the worlds frowns

2. Good Angels respect you, as they rejoy­ced at your conversion, Luke 15.10. so they now flock about you to do you good, Psal. 34.7. [Page 118] The Angel of the Lord encampeth round about them that fear him, and delivereth them. So Psal. 91.11. so Heb. 1.14. Are they not all mi­nistring Spirits, (speaking of the Angels) sent forth to minister for them, who shall be Heirs of Salvation. The Righteous have Angels for their Life-guard.

3. And lastly, Good men respect you: they speak well of you, pray to God for you, and are ready to relieve you according to their abili­ty, Psal. 15.4. a good man honoureth them that fear the Lord. So Psal. 16.2, 3. My goodness (saith David) extends not to thee, but to the Saints that are in the Earth, and to the Excellent, in whom is all my delight. So Psal. 119.63. I am a compa­nion (saith he) of all them that fear thee and keep thy Precepts. The Apostle makes mention of Love to all the Saints, Ephes. 1.15. Col. 1.4. Phil. 5. A true Believer loves a Saint in Rags as well as a Saint in Robes; He loves God's Image (as one saith) though hung up in never so poor a frame. To be partial in affection, and to have the Faith of God in respect of persons, is at large forbidden, James 2.2, 3, 4. &c. Well then, con­sider, though wicked men slight thee, yet God, the blessed Angels and Saints, have thee in great esteem.

6. And lastly Consider, If you belong to God, you shall shortly be invested with Heavenly glory. Sometimes God's dear Children, after great dis­respect, meet with much honour in this world; as Joseph, David, Daniel and others did: but if they miss of it here, they shall be sure to have a Crown of Glory hereafter. Rom. 2.6, 7. God will [Page 119] render to every man according to his deeds: to them who by patient continuance in well doing, seek for Glory, and Honour, and Immortality, Eternal life. So v. 10. Glory, Honour, and Peace, to every one that worketh good. They shall be as the An­gels of God in Heaven, Mat. 22.30. they shall shine forth as the Sun in the Kingdom of their Father, Mat. 13.43. What made St. Paul so pa­tient under all indignities he met with, but the thoughts of his future Glory! for saith he, Rom. 8.18. I reckon that the sufferings of this present time, are not worthy to be compared with the glory that shall be revealed in us; therefore, as it is, Rom. 5.2. Rejoyce in hope of the glory of God.

You say, You have many Children to provide for.

Answ. Indeed it is a sad condition to have Children, and little left to maintain them with. It was one of the greatest outward curses David could ban the enemies of God withal, Psal. 109.9, 10. Let his Children be Eatherless, and his Wife a Widow; let his Children be continually va­gabonds, and beg: Let them seek their bread also out of their desolate places. But consider for your comfort.

1. Consider, God feeds other creatures and their young. God provides for all creatures, they live upon his bounty, Psal. 104.27, 28. All wait upon thee that thou maist give them their meat in due season: that thou givest them, they gather: thou openest thy hand, they are filled with good. So Psal. 145.15, 16. & Psal. 147.9. he giveth to the beast his food, and to the young Ravens which cry. Job also takes notice of God's pro­viding [Page 120] for the Ravens young ones, Job. 38.41. Some say that the Raven, Mr Gore in his Serm. on Ps. 37.25 when the young ones are new hatched, flyes away and leaves them destitute of Food, and there they lie in the nest croaking and crying, ready to starve for want of sustenance; but God takes pity upon them, and creates a Worm out of their excrements, which crawleth into their mouths, and so feeds them, and keeps them alive. How true this is I know not; I rather think otherwise, that the old Ra­vens go abroad to seek food for their young, who in the mean time cry for hunger in their nests, and God gives food to the old ones to carry it to their young: And when the old ones will no longer feed them, being able to fly them­selves, they wander for lack of meat, and God gives it to them. It is one of our Saviour's Ar­guments to beat down distracting care for world­ly things, Mat. 6.26. Behold the Fowls of the Air (he saith not those about the house that are fed by the hand, at or about the barn-door, but those of the Air, which fly about and no man provides for) they sow not, neither do they reap, nor gather into barns, yet your Heavenly Father feedeth them: Are ye not much better then they? God feeds the Sparrows, then fear not, ye are of more value then many Sparrows, Luke 12.7. Nay ye are better then Sheep, Mat. 12.12. bet­ter then Oxen, whom God takes care for, 1 Cor. 9.9, 10. Now if God take care of more con­temptible creatures and their young, surely he will provide for rational creatures and their Children, whom he hath made but little lower then the Angels, and put all other creatures under [Page 121] their feet, Psal. 8.5, 6, 7, 8. We have an usual saying, he that sends mouths will send meat. Lect 30. on Jonah p. 629. Sure­ly as Dr. Abbot saith, God never made a belly, but he made meat for that belly; he never framed a back, but he made cloaths to cover it.

2. Consider, God is said in Scripture to be an helper of the Fatherless, poor, and friendless. God indeed is called the preserver of men, Job 7.20. and he preserveth all men; but for the comfort of the poor, he is said to be their helper. Psal. 10.14. The poor committeth himself unto thee, thou art the helper of the fatherless. So Psal. 107.9. he satisfieth the longing soul, and filleth the hungry soul with goodness. So Luke 1.53. he filleth the hungry with good things. So Psal. 146.9. The Lord preserveth the Stranger, he relieveth the Fatherless and Widow. So Hos. 14.3. In thee the Fatherless findeth mercy.

3. Consider, God hath promised to help such. Psal. 132.15. I will satisfie her poor with bread, saith God. So Isa. 41.17, 18. When the poor and needy seek water and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them: I will open Rivers in high places, and Fountains in the midst of the Valleyes, I will make the Wilderness a Pool of water, and the dry-land Springs of water. So Isa. 49.15. & 66.13. so Jer. 49.11. Leave thy Fatherless Children, I will preserve them alive, and let thy Widows trust in me. God in these and the like places engageth (as it were) under hand and seal, for their necessary provisi­on: God hath (as it were) entered into bond, for the better security of the poor. And there­fore [Page 122] the poor that belong to God should con­clude with David, Psal. 27.10. When my Father and my Mother forsake me (either through unna­tural cruelty, or unavoidable mortality) then the Lord will take me up. He'l be my Guardian, and take care of me, for ( Tit. 1.2.) he that cannot lye hath promised so to do.

4. Consider, God oft times raiseth up for his Children unexpected help. God put it into the mind of Pharaohs Daughter to pitty poor drowning Moses and nurse him at her own char­ges, as you read Exod. 2.5, 6. &c. Distressed Naomi met with a friendly Daughter-in-law, whose name was Ruth, Ruth 1.16, 17. She loved her, and was better to her then seven Sons, Ruth 4.15. And Ruth met with Boaz whose kindness was great towards her. When Esters Father and Mother were dead, Mordecai bred her up as his own Daughter, Ester 2.7. And in process of time she became a Queen. God hath in his hand the hearts of all, even the greatest, and can turn them whithersoever he will, Psal. 106.46. Prov. 21.1. he can raise thee up friends to relieve thee, whom thou thinkest not of: fresh supplies are coming, though thou seest not from whence.

5 Consider, When outward expectations fail, then God usually helps. God doth not help his People presently out of their straits, because he would humble them, wean them from the world, make them prize his mercy the more, when it comes; and give him the sole praise of all to whom it is due. Therefore do not think that God hath forgotten thee, and utterly forsaken thee, because things go cross to thine expectati­on, [Page 123] and thou growest poorer and poorer. Mans extremity is many times Gods opportunity. God came to Isaac's relief in his greatest necessities, Gen. 22.14. When the Israelites were much oppressed and cryed to the Lord, Cum du­plicantur Lateres, venit Moses. Exod. 5.9 by reason of their hard usage, God raiseth up Moses to be their deliverer, Exod. 3. When Sampson was ready to die for thirst, God brings water out of a jaw bone for him, Judg. 5.18, 19. When Elijah was in great want, God made the Ravens (creatures likely to devour him, Prov. 30.17.) his caterers to provide food for him, 1. [...]in. 17.6. When the Israelites were in great straits in the Wilderness, he brought Manna out of the Clouds, and Water out of the Rock, Neh. 9.15. Psal. 114.8. And David tells us when he was brought low, God helped him, Psal. 116.6. & 130.1. Out of the depths have I cried unto thee, O Lord. The Lord saw him sinking all the while, and when at the bottom, he helps him. Sinking Peter cryed out, Lord save me, Mat. 14.30, 31. And Christ gave him his helping hand. Ubi humanum defuit, ibi incipit Divinum auxilium. When outward helps fail, then God begins to work. When the water was spent in the bottle, God leads Hagar to a Well, Gen. 21.15, 19. com­pared. And when Wine was spent at a Marri­age-feast, Christ turned Water into Wine, as you may see, John 2. beginning. When all is spent, God can relieve thee some way or other. Though we see no way to get out of our straights, yet God can break a bar of brass or bow of steel, and give an happy issue, as he caus­ed Peters Chains to fall from his hands, and the [Page 124] Iron-gate to open of its own accord, Acts 12.7, 10. Therefore be not discouraged under your greatest wants, but rely upon God, who can do more abundantly for us above what we can either ask or think, Ephes. 3.20. Christ in the dayes of his flesh, had compassion on the multitude which had nothing to eat, and would not send them away fasting, lest they should faint by the way, and there­fore wrought a Miracle in their behalf, Mark 8.1, 2, 3. &c. Surely now he is ascended into the Heavens, he is as compassionate as ever, Heb. 4.15, 16. and if you seek unto him, you shall find mercy and grace to help in time of need.

You say, What course to take for maintenance you know not?

Answ. Our Saviour would not have you too solicitously careful for the things of this life, as you may see Mat. 6.25. to the end of that chap­ter. So St. Paul adviseth to be careful for no­thing, Phil. 4.6. he there forbids a distracting, distrustful care. Yet the same Apostle to Timo­thy saith, 1 Tim. 5.8. If any man provide not for his own, and specially for those of his own house, he hath denyed the Faith, and is worse then an Infidel. q. d. such an one hath neither Religion nor Humanity in him. I shall therefore, with what brevity and plainness I can, shew you what to do, that you may have maintenance for your selves, and such as belong to you. Take these following Directions, and put them into speedy practise.

1. Direct. Be much in prayer. Pray to God that he would direct thee what course to take, [Page 125] Prov. 3.6. In all thy wayes acknowledge him, and he shall direct thy paths. Pray to God for his blessing upon thine endeavours. It is God that giveth thee power to get wealth, Deut. 8.18. so Psal. 127.1, 2. Except the Lord build the house, they labour in vain that build it.— It is vain for you to rise up early, to sit up late, to eate the bread of sorrows. You may toil and moil and fare hard­ly, but except God bless your endeavours, you shall not thrive in your estates, Benè orâsse est benè laborâsse. They that pray well, are most likely to work well, and to have greatest success in their business they go about. A chet is no let, saith the proverb. Movers lose not any time, which they spend in whetting or grinding of their sythes. Our prayer in the morning (saith Mr. Fuller's Com. on Ruth 2.7 a worthy Divine) sets an edg on our dull souls, and makes our minds to undertake our labours with the greater alacrity, and (I may add) with better success. We read how Ruth going to glean in Boaz's field, tarried a little in the house, Ruth 2.7. Probably (saith the former-quoted Divine) to say her Mattins, to do her Devotions, com­mend her self with fervent prayer unto the Lord, to bless her, and her endeavours the day following, as indeed God did. So Abraham's Servant pray­ed for good speed in a weighty undertaking, and how successively things fell out, you read Gen. 24.12. &c. Our Saviour hath taught us to pray dayly for our daily Bread, i. e. outward maintenance, Mat. 6.11. Moses in the behalf of himself and God's people, prayed for a bles­sing upon their labours, Psal. 90.17. Establish thou the work of our hands upon us, — it is in the [Page 126] old translation, Prosper thou the work of our hands upon us, yea prosper thou our handy-work. They that pray most are likely to prosper best. See Ps. 34.6. This poor man cryed, and the Lord heard him, and saved him out of all his troubles. So v. 10. The young Lyons do lack and suffer hunger, but they that seek the Lord shall not want any good thing. So vers. 17. The righteous cry, and the Lord heareth and delivereth them out of all their troubles. So Psal. 107.4, 5, 6, 9 compared. Thus the Lord is good unto them that wait for him, to the soul that seeketh him, Lam. 3.25.

2. Direct. Labour diligently in some honest calling. God would have men to get their livings this way. Gen. 3.19. Prov. 6.6, 7, 8. Eph. 4.28. 1 Thes. 4.11. 2 Thes. 3.10, 11. These places shew God expects we should labour in some honest calling, and those that do so may expect to thrive in their estate. Prov. 10.4. The hand of the diligent maketh rich. Prov. 13.11. Wealth gotten by vanity (i. e. by vain courses, as by gaming, cheating, lying, wantonness, &c.) shall be diminished; but he that gathereth by labour shall encrease. So Prov. 22.29. Seest thou a man diligent in his business, he shall stand before Kings, he shall not stand before mean men. This shews that such many times come to great pre­ferment.

3. Direct. Trust and rely upon the Lord. God wonderfully provides for such, as these places shew. Psal. 33.18, 19. Psal. 34.22. Psal. 36.7, 8. and 37.3. So Prov. 28.25. So Jer. 17.7, 8. Ruth did rely upon the Lord, Ruth 2.12. and God did wonderfully provide for [Page 127] her, as you may read in that Book, which bears her name, because she is the chief subject there­of. Learned and godly Musculus was very poor, and when his Wife and Children beg'd bread of him, to divert his cares, he fell to making of Verses.

Therefore, as the Psalmist saith, Psal. 55.22. Cast thy burthen upon the Lord, and he shall sustain thee. And as the Apostle saith, Cast all your care upon him, for he careth for you, 1 Pet 5.7. The ready way to want maintenance, is to distrust Providence; as you may see Jer. 17. and 6. Rely then on the never-failing Providence of your heavenly Father.

4. Direct. Give something to the poor. This may seem a riddle to some, how giving away should be a means to encrease our estate: Yet so it is; Prov. 11.25. The liberal soul shall be made fat, and he that watereth shall be watered also him­self. Alms to the poor (as one faith) is like powring a pail of water into a dry pump, that fetcheth up a great deal more. See for far­ther proof, Prov. 19.17. and 22.9. and 28.27. So Luke 6.38. Give (saith our blessed Sa­viour) and it shall be given you, good measure, pr [...]ssed down, and shaken together, and running over, shall men give into your bosom. I have [Page 128] See Mr Clark in his Serm on Heb. 10.24. read, how there was a certain charitabe Bi­shop of Millain, who journying with his servant, was met by some poor people that begg'd an alms of him. The Bishop commanded his man to give them all that little money which he had, which was three Crowns: But his servant thinking to be a better husband for his Master, gave them but two Crowns, reserving the third for their expences at night. Soon after certain Noblemen meeting the Bishop, and knowing him to be a liberal man, commanded two hun­dred Crowns to be given to the Bishops servant, for his Masters use. The man having received the money, ran with joy and told his Master of it. Ah! said the Bishop, What wrong hast thou done both to me and thy self? Si enim trees dedis­ses, trecentas accepisses. If thou hadst given those three Crowns, as I appointed thee, thou shouldst have received three hundred, as Melancton relates it. Never any were poorer for discreetly relieving objects of charity. St. Basil saith, [...]. Wells that have their water drawn, spring ever more freely. And Sal­vian Salvian ad Eccl. Cath. lib 3. p. 413. tells us, Pecunia quae pauperibus dispensatur, augetur: cum usuris absque dubio Deo redditur, quicquid egentibus erogatur. Money given to the poor is put out to use (as it were) into the hands of God, and it shall bring in a great en­crease. Giving to the poor is called a dispersing, Psal. 112.9. 2 Cor. 9.9. It is a Metaphor taken from an husbandman, that scattering his seed in the ground, hath a plentiful encrease.

Obj. But it may be thou sayest, thou art so poor that thou hast little to give.

Answ. That little thou givest is much in Gods account, if chearfully given. Mark 12.41, &c. The poor widows two mites were accepted. And we read, how the Apostle by the example of the Macedonians, would stir up the Corinthians to a liberal contribution for the poor Saints at Jeru­salem, 2 Cor. 8.1, 2, &c. The Macedonians in the depth of poverty abounded in liberality, Yea beyond their power they were willing of them­selves: However if you be not able to hold out your hand to them, yet draw out your soul to the hungry, as the expression is, Isa. 58.11. If with Peter you have neither silver nor gold to give, Act. 3.6. give such as you have. Have pitty on them, Prov. 19.17. pray for them, give them good counsel, stir up others to relieve them; If there be first a willing mind it is accepted, 2 Cor. 8.12. by doing thus you may give them that which at least is as good as silver, for Prov. 10.20. The tongue of the just is as choice silver: Thus the Apostles, though very poor, yet made many rich, 2 Cor. 6.10. I end this with that of the wise man, Prov. 11.24. There is that scattereth and yet encreaseth, and there is that with-holdeth more than is meet, and it tendeth to poverty.

5. Direct. Take heed of impoverishing sins. Sin lived in, brings a curse upon us, and all that belongs unto us, as you may see, Deut. 28.15, 16, &c. It is said of those Psal. 106.43. They were brought low for their iniquity. Any sin wit­tingly and constantly lived in, may cause God to blow upon our labours and blast all. But there are some sins have poverty more especially entail'd upon them, and what these sins are you shall [Page 130] hear out of Gods Word, I pray you observe them to avoid them. Impoverishing sins Impove­rishing sins. are such as these.

1. Unthankfulness for what we have. See Hos. 2.8, 9. She did not know (i. e. thankfully ac­knowledge) that I gave her corn, and wine, and oyl, and multiplyed her silver and gold, which they prepared for Baal: therefore will I return, and take away their corn in the time thereof, and my wine in the season thereof; and will recover my wool and my flax given to cover her nakedness.

2. Rashness Prov. 21.5. The thoughts of the diligent tend only to plenteousness, but of every one that is hasty, onely to want. q. d. The dili­gent man that doth his business discreetly, shall prosper, but he that doth it rashly, and unadvi­sedly, shall come to want. We have two Pro­verbs agreeable to this of Solomons, Haste makes waste. [...] pau­per. And, The more haste, the worse speed. [...] ash in Hebrew signifies poor, I think rash men sel­dome die rich men.

3. Making too much hast to be rich. Prov. 28.22. He that hasteth to be rich hath an evil eye, (that is, a covetous eye) and considereth not that poverty shall come upon him. Covetousness brings little home at last; as we say Proverbially, All covet, all lose.

4. Refusing reproof and instruction. Prov. 13.18. Poverty and shame shall be to him that refu­seth instruction, but he that regardeth reproof shall be honoured.

5. Oppressing the poor, and giving of bribes. Prov. 22.16. He that oppresseth the poor to en­crease his riches, and he that giveth to the rich, [Page 131] shall surely come to want. Most Interpreters that I have met with, understand the words as spo­ken of one man, and then the sense is this: He that oppresseth the poor, and bribes the rich, that he may do it more securely (a thing oft practi­sed by men of no conscience) such a person shall not long thrive by it. See Job 15.20, 21, 29, compared. And Job 20.15, to the end of that Chapter. An heathen observed; ‘De malè quaesitis vix gaudet tertius haeres.’

6. Idleness. Prov. 6.9, 10, 11. How long wilt thou sleep, O sluggard? When wilt thou arise out of thy sleep? Yet a little sleep, a little slumber (saith the sluggard) a little folding of the hands to sleep: so shall thy poverty (saith the wise man) come, as one that travelleth (i. e. It shall come suddenly, certainly, and painfully) and thy want as an armed man, so as it cannot be resisted. See likewise Prov. 13.4. and 18.9. and 20.4. and 24.30, 31, 32, 33, 34.

7. Keeping wicked company. Prov. 28.19. He that tilleth his land shall have plenty of bread, but he that followeth after vain persons (and so neglects his business, which he must needs do) shall have poverty enough.

8. Talkativeness, as lying, slandering, rail­ing, talking of other folks business, which con­cerns us not, &c. Prov. 14.23. The talk of the lips tend only to penury.

9. Pride. Prov. 29.23. A mans pride shall bring him low. Pride is a costly sin, a consumer of a considerable estate in a short time. See 1 Tim. 2.9. and 1 Pet. 3.3. Besides, God re­sisteth [Page 132] the proud person, Jam. 4.6. how then should he prosper?

10. And lastly. Sensuality and love of plea­sures, as Hawking, Hunting, Gaming, Gluttony, Drunkenness, Whoring, &c. Prov. 21.17. He that loveth pleasure, shall be a poor man: He that loveth Wine and Oyl shall not be rich. Prov. 23.20, 21. Be not amongst Wine-bibbers, amongst riotous eaters of flesh; for the Drunkard and the Glutton shall come to poverty, and drousiness shall cloath a man with rags. Prov. 6.26. By means of a whorish woman a man is brought to a piece of bread. So Prov. 29.3. He that keepeth company with Harlots, spends his substance. So did the Prodigal, Luk. 15.30, 13v. compared. Well then, take heed of all sin, especially avoid these which I have mentioned, that are, as so many Rocks, to split an Estate. If you be rich, these sins lived in, will bring you low; and if you be low in estate, they will keep you from thriving in the world. Eliphaz tells Job, he must return to the Almighty, and put iniquity far from his taberna­cles, if he would have plenty of Gold and Silver, as you may see Job 22.23, 24, 25.

6. And last Direction is this, Follow holiness. As you must avoid what God forbids, so you must observe to do what he commands. God provides for such, as these places shew, 2 Chron. 17.4, 5. Job. 8.6, 7. Psal. 23.1, 5. Psal. 34.9. & 37.25. & 111.5. Prov. 10.3. God hath pro­mised plenty upon condition of obedience, as these places shew, Exod. 23.25, 26. Levit. 26.3, 4, 5, 6. Deut. 7.12, 13, 14, 15. Deut. 28. from v. 1, to 14. Job. 36.11. Psal. 37.3, 4. & 81. [Page 133] 13, 15, 16. & 115.13, 14. so Isa. 1.19. & 1 Cor. 3.21, 22, 23. Now if we look God should per­form his promise, we must look to perform the condition. When we obey him, we are in a fair way to have a supply from him. Mat. 6.33. Seek ye first (saith Christ) the Kingdom of God, and his Righteousness, and all these things shall be added unto you, the Greek word [...] sig­nifies, shall be cast in as overplus. A good Master provides for his Servants, though never so ma­ny, Luke 15.17. Surely then God will provide for his Servants. Rom. 8.32. He that spared not his Son, but delivered him up for us all: how shall he not with him (saith the Apostle) freely give us all things? He that hath given his Servants Christ, the Pearl of price, surely will not deny them pebbles (for worldly things are no better in comparison) if he see them good for them. Thus the Lord God is a Sun and a Sheild, the Lord will give Grace and Glory: no good thing will he withhold from them that walk uprightly, Psal. 84.11. No good thing (saith the Psalmist) will he withhold. Therefore if they want any thing, this very want they may conclude to be for their good. God is so careful a Father, that he will not give his Children a knife to cut their own Fingers with, and this is for the better still. Well then, if we serve the Lord, he will either supply, or (which is better) sanctifie our wants.

Lastly whereas you say, If God had spared him (or her) longer, it had been better for you, now you are utterly undone.

Answ. 1. You should look upon your present [Page 134] condition whatever it be, to be best for you. Dr. Hammond Dr. Fell in Life of Doctor Hamond. that eminent Divine, was wont to give this mandate to himself and his friends. Quod sis esse velis, nihilque malis, in his English to Rather nothing, not only to be content or acquiesce, but be resolved the present state to be the very best that could be wished, or phansied. And in the midst of most dismal appearance of event he made this constant motto, [...], even this for good. God knows what is best for thee, and if thou belongest to him, he is more tender over thee, then a Mother over her suck­ing Child, Isa. 49.15. and what thou thinkest a means of thy undoing, saveth thee. God by taking away such a friend, if he bring you into poverty, doth it for the purging out of sin, and for the exercise of Grace.

1. Consider, God doth it for the purging out of some sins, which prosperity breeds. God casts this rub in thy way, to keep thee from going on in a full career after-sin. It can be said of few, as of good Jehosaphat, 2 Chron. 17.5, 6. He had Riches and Honour in abundance, and his heart was lift up in the wayes of God. Usually it is with us, as it was with Uzziah, 2 Chr. 26.16. who when he was strong (and prospered) his heart was lifted up to his destruction. Riches, though good things in themselves, yet through the corruption of our natures, we oft-times make an ill use of them. Salv. ad Eccles. Cath l. 2. p 406. Salvian speaking of riches, saith, Impedimenta sunt, non adjumenta; onera, non subsidia: possessione enim & usu opum, non sufful­citur Religio, sed evertitur. And a little after, saith he, Bona & putantur & appellantur, ac per [Page 135] hoc fallunt homines nomine praesentium bonorum, cum sint causae malorum aeternorum. Riches are called thick clay, by the Prophet, Hab. 2.6. They are, as St. Austine calleth them, Viscus pennarum Spiritualium, As Bird-lime to the wings of the Soul, hindring it from soaring a­bove. Our Saviour compares them to Thorns, Mat. 13.22. they hinder us in our spiritual race. How hardly shall a rich man enter into the Kingdom of Heaven, Mat. 19.23, 24. so 2 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. Crescit cum prosperitate vitiositas, Salv. de Gub Dei. l. 7. p. 273. prosperi­ty makes few men better, it makes many men worse. But more particularly, I shall mention several sins that plenty and prosperity expose men to: As

1. To Pride. Psal. 73.2, 6. compared. It is there said of prosperous wicked men, Pride compasseth them about as a Chain. They glory in their pride, as proud men do in a chain of gold: so 1 Tim. 6.17. Charge them that are rich in this world, that they be not high-minded.

2. To creature confidence: So 1 Tim. 6.17. we must charge rich men, that they be not high minded, so that they trust not in uncertain riches, which they are apt to do; thus did Doeg, Psal. 52.7. and the rich Farmer, Luke 12.18, 19.

3. To oppression: see Psal. 73.3, 4, 5, 6, 7, 8. So Amos in his herds-mans dialect, calls the rich and great ones of Samaria, Kine of Bashan, they were fat and frolick, and did gore their inferi­ours, Amos 4.1. Hear this word, ye Kine of [Page 136] Bashan, which oppress the poor, which crush the needy. So Jam. 2.6. Do not rich men oppress you?

4. To uncharitableness, cruelty, contention. (I put them together, for they are nigh of kin.) Rich Nabal was churlish, and uncharitable to fainting David and his company, 1 Sam. 25.10, 11. so the rich man denied Lazarus relief, Luke 16.19, 20, 21. Pity it is (yet usually so it is) that the more men have, the more they would have, and the less they'l part with. Yea they are not only uncharitable, but cruel too, Psal. 73.6. Violence (or cruelty) covers them as a garment. So Prov. 18.23. The rich an­swereth roughly. They are rough in their speeches and carriage to the poor. So Jam. 5.6. Yea have condemned, and killed the just, speaking of the rich men, v. 1. Who so given to Law-suits, Quarels, and Contentions as the rich? Whilst the Families of Abraham and Lot were not so great, there was peace and quiet, but so soon as they and their possessions were encreased, they grew contentious, Gen. 13.7, 8.9. Wealth parted those, whom neither Adversity, nor Fa­mine, nor Exile could part asunder. So Jam. 2.6. Do not rich men draw you before the Judg­ment-seats?

5. To Luxury and Intemperance. Luke 12.19. The rich Farmer sung a Requiem to his soul; Soul, take thine ease, thou hast goods laid up for many years; Eat, drink, and be merry. So Luke 16.19. Dives fared sumptuously every day. So Isa. 56.12. and Amos 6.4, 5, 6.

6. To Lust and Uncleanness. This sin the rich [Page 137] Sodomites were much addicted to, Gen. 19.4, 5. They burnt in lust, and followed strange flesh, Jude 7. Where there is no want, usually there is much wantonness, Jam. 5.1, 5 compared, Ye have lived in pleasure on the Earth, and been wanton, ye have nourished your hearts as in a day of slaughter.

7. To Security. Psal. 30.6. In my prosperity I said I shall never be moved. So Jer. 22.21. I spake unto thee in thy prosperity, but thou saidst, I will not hear. So Prov. 1.24, 31 compared.

8. And lastly. To contempt of God, his Word and Judgments. As Exod. 5.2. Job 21.14, 15. Psal. 55.19. Prov. 30.8, 9. Amos 6.3. You see what abundance of sins rich men are exposed to. These sins (and more that might be men­tioned) are waiters in ordinary attending great­ness. God therefore, by taking away such a Friend, and bringing you into a poor condition, would prevent, or cure in you such sins, as pro­sperity and plenty exposeth us unto. God, like a skilful Goldsmith, casts his Children into fiery tryals, to purge away their dross of sin, as you may see Isa. 27.9. & 48.10. Prov. 25.4. Sphinx, Philos. p. 311. Fiery tryals make pure Christians, Job 23.10. Magna est miseria à peccatis non retrahi: To go on in sin without controul is miserable. O blessed po­verty that starves our sins!

2. Consid. As God brings you into poverty for the purging out of sin, so for the exercise of grace. Poverty, like a File, brightens the Graces of Gods Spirit in his Children, and makes them shine forth to the World. I shall name several Graces that Poverty is a means to set a work: As,

[Page 138]1. Faith. In Poverty God saith, Let the Wi­dows trust in me, Jer. 49.11. so Zeph. 3.12. I will leave (saith God) in the midst of thee an af­flicted and poor People, and they shall trust in the Name of the Lord. 1 Tim. 5.5. She that is a Widow indeed, and desolate, trusteth in God. So Jam. 2.5. God hath chosen the Poor of this World rich in Faith. God by pulling away the pillow of creature-comforts, teacheth you to rest on him alone. As the Israelites in the Wilderness lived by Faith for their daily bread, Exod. 16.19, &c. Deut. 8.3. When we have little, and know not how to get more, then to depend on invisible bounty, is a true and noble act of Faith.

2. Prayer. 1 Tim. 5.5. She that is a Widow indeed, and desolate, not only trusteth in God, but continueth in supplications and prayers night and day. David being brought low, and refuge failing him, he prayed earnestly to the Lord, Psa. 142.4, 5, 6. Affliction sets Prayer at work, as Psal. 107.6, 13, 19, 28. so Jer. 31.18. Hos. 5.15. so Isa. 26.16. They poured out a prayer (saith the Prophet) when thy chastening was upon them. Before, they dropt out a prayer, now and then a prayer, as water drops through the Limbeck: but in affliction they poured them out, as water is poured out plentifully in rainy weather tho­row the spout. In Poverty people pray more earnestly and frequently for their daily bread.

3. Thankfulness. Man usually is unthankful: Generale firmè est omni homini, Salv. de Gub. Dei, l. 1 p. 35. ut Deo semper in­gratus sit. But rich men most of all unthankful; like Hogs eating up the Maste, but never looking to the place from whence it comes: But when [Page 139] God brings them into Poverty, then they prize his creatures, and him that sends them. Qui non agrotat, nescit quantum valet sanitas, saith Jerom. As a sick man prizeth health, so an hungry man prizeth plenty. Those that have the shortest Meals, usually have the longest Graces. Poor people, like birds, sip a little and look upwards.

4. Heavenly-mindedness. Rich-men, whose God usually is their Belly, mind earthly things, Phil. 3.19. but poor Christians, as the Apostles were, have their conversation in Heaven, v. 20. The Prodigal when he ate husks with swine, and was in great want, he thinks seriously of return­ing to his Father's house, Luke 15.14, &c. St. Paul in Poverty is willing to be gone, Phil. 1.23. Waters of Affliction, as the Waters to the Ark, mount us nearer Heaven. Some never look Hea­ven-wards but when God casts them on their backs, (I mean) reduceth them to poverty and misery. God then dams up outward comforts, that the stream of our affections may run faster another way.

5. Humility. God led the Israelites through the Wilderness to humble them, Deut. 8.16. God sees a Wilderness, a desolate condition may be a means to humble thee. Drinking Wormwood (say some) will take down a full body. Sure I am the Wormwood of Poverty is a proper reme­dy for an high and lofty spirit, Lam. 3.19, 20. Poverty clips the wings of Pride, and keeps the heart humble.

6. Patience. Rom. 5.3. We glory in tribula­tions, knowing that tribulation worketh patience. St. John the Divine, speaking of the Saints suffe­rings, [Page 140] saith, Here is the Patience, and Faith of the Saints, [...]. Rev. 13.10. The meaning is, here is matter for their Patience and Faith to be exer­cised about. Jam. 5.11. Ye have heard of the Pa­tience of Job. Job's Poverty amongst other affli­ctions, set Patience at work.

7. Frugality. Rich men many times are ad­dicted to prodigal spending. They are exces­sive many times in their expences upon back and belly: And they give that to their Dogs and Hogs which is fit for poor Christians to feed up­on; God therefore by sending Poverty, teacheth a Lesson of Frugality, to gather up the fragments that remain, that nothing be lost, Joh. 6.12.

8. And lastly, Constancy and sincerity of your love to God. It is ordinary to see many follow Christ for loaves, and express their love towards him so long as they reap outward gain by him; but to see a man cleave to him, and follow him through a wilderness of temptations and tryals, when he sees nothing but signs of his displeasure, this argues the strength and sincerity of his af­fection towards him. Job's love was seen and set at work in the midst of poverty, and other tryals that he met with. Job 27.5, 6. Till I die (saith he) I will not remove mine integrity from me; my righteousness I hold fast, and will not let it go.— Now if God take away outward possessions, and by this means work in us these and the like graces, we have no cause to com­plain as if we were undone, or losers by such an exchange. If a man go backward in estate, yet if he thrive in grace, this is uberrimus quaestus, and what he loseth one way, he gains another.

[Page 141]2. Answ. A man is never utterly undone till he be in Hell. And wilt thou say thou art utterly undone, when God by this affliction would pre­vent thy coming thither? 1 Cor. 11.32. When we are judged we are chastened of the Lord, that we should not be condemned with the world. The Captain of our Salvation was made perfect by suf­fering, Heb. 2.10. Though the cup be bitter, yet Gods wisdom tempers, and love sweetens all the bitter ingredients. God saith, he will do us no hurt, Jer. 25.6. He sees it needful for you to be thus afflicted, 1 Pet. 1.6. For a season (if need be) ye are in heaviness through manifold temptations. God, who afflicts not willingly, Lam. 3.33. sends no more affliction then you need. God, who is a dieting of thee, sees it best for thy souls health to be kept fasting, or to be stint­ed in thy allowance: It is good for the Patient to be at the finding and disposing of so wise a Physitian, and withall so careful. It is good for me (saith David) that I have been afflicted, Psal. 119.71. Volo mihi irascare Pater mise­ricordiarum, sed illâ irâ quâ corrigis devium, non quâ excludis, curiâ. Bern. Per diversam medi­caminum opem ad unam nos vult Deus perducere salutem. Salvian. de Gub. Dei, lib. 6. p. 224. Alas! poor silly man knows not what is good for him, like a Child, led by sence, he prefers sweet­meats before bitter pills that are more wholsom. Assure thy self, dear friend, Non caeco impetu vol­vuntur rota: The motions of Providence are all juditious, these wheels are full of eyes. God knows these worldly things have ruined thou­sands of souls; God knows a great estate hath [Page 142] hindred many from entring in at the narrow­gate, and therefore he cuts you short, as a man cuts off a gangren'd Leg to preserve Life. It is thy ignorance of Gods design that makes thee quarrel with him.

Moreover, the greatest Mercies have oft-times issued from the womb of greatest Disappoint­ments. How ill does Jacob resent Josephs absence, Gen. 37. latter end. & 42.36. He concludes all against him, when indeed all made for him, for preservation of himself, and the life of his whole family in Egypt, Gen. 45.5. Nay we read that Jo­seph himself was sold, Gen. 37. and after that cast into Prison, Gen. 39. What could Joseph expect but utter ruine, Retrò omnia, all things went so cross and ill-favoured with him! yet Divine Providence so ordered the matter, that Joseph is advanced, Religion propagated in Aegypt, and the Reliques of the Church preserved in a time of great Famine, Gen. 50.20. Patitur eum in Carcere aliquantulum sudare, laborare, clama­re, precari, lachrymari, ut eum in pietate probè exerceat, tandem verò Carcerem in salutem ejus convertit, nisi enim in Carcerem & quidem Regi­um fuisset conjectus, non innotuisset Regi, nec fuis­set hoc modo exaltatus, saith Pareus, in Gen. cap. 39. It was a great mercy for Israel to be in the Wilderness, for that was the right way to Ca­naan: And though God suffered them there to meet with much hardship, yet it was to humble them, to prove them, and do do them good at their latter end, Deut. 8.15, 16. yet they thought and concluded, they were brought to be slain, Exod. 16.2, 3. Num. 14.2, 3. & 20.4. One [Page 143] attempting to kill Prometheus the Thessalian, [Tully reports the like of Phereus Jason; Cic. l. 3. de Nat. Deorum. Sic ca­su fortuito Phereo Jasoni profuit hostis, qui gladio vomicam ejus aperuit, quam sanare medici non po­terant.] run him so deep with his sword into an. Imposthume, that he let out corruption and sa­ved his life. So this bitter stroke of God, which thou thinkest God intends for thy undoing, is a means to purge out corruption, and save thy soul. Therefore say with Themistocles, Periissem, nisi periissem; I had been lost if God had not pre­vented me with this happy losse: It is well with me it is so ill with me, for if God had not thus cross'd me, I had been in a cursed condition. Job calls Gods afflicting of us, his magnifying of us, Job. 7.17. And vers. 18. he calls afflicti­ons Gods visitations: They are God's friendly visits, he corrects out of love. As Josephs Cup was put in Benjamins Sack, whom he most lo­ved, so the Cup of Affliction is the Lot of God's most affected Children, Prov. 3.12. & 27.6. Heb. 12.9, 10. Rev. 3.19. Et cum blandiris Pater es, & Pater es cum caedis; Augustine saith well, he is a Father when he strikes us, as well as when he stroaks us. The Cross is the way to the Crown; Via, non Causa. 2 Cor. 4.17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. That God that brought light out of darkness, and erected the glorious Fabrick of the World out of a confused Chaos, and made Clay and Spittle (likely to put out sight) a means to recover it; this God, I say, can bring it to pass, that what thou thinkest will un­do [Page 144] thee, shall be a means to promote thy eter­nal good. Oh the admirable harmony of Di­vine Dispensations in reference to mans Salvati­on!

To shut up this, you know, several herbs have several qualities, some of them very bitter; yet if a skilful simpler have the mixing of them, he will make you a pleasing and wholsom sallade: so there are many interchangable passages of Pro­vidence, and some of them very bitter to flesh and blood; yet divine Wisdom and Goodness will so order the matter, that they shall in the end be both pleasing and profitable. Jam. 1.2. My brethren count it all joy, when ye fall into di­vers temptations: For, vers. 12. Blessed is the man that endureth temptation: for when he is tried, he shall receive the Crown of Life, which the Lord hath promised to them that love him.

Indeed we read, Psal. 36.6. Gods judgements are a great deep. And again, Psal. 77.19. Gods way is in the Sea, and his path in the great waters, and his footsteps are not known. Which words some apply to the bringing of his People through the Sea, and the waters returning to their course; of which you read, Exod, 14.28, 29. Others apply the words to the interchangable passages of Providence, in reference to his Church, the administration of the World, and of every mans Salvation. And so Rom. 11.33. How unsearch­able are his judgements, and his ways past finding out! Gods wayes are many times, cryptical, full of Meanders, we cannot trace them, they are a compendious heap of intricacies, oft going [Page 145] contrary to mans judgment and expectation, and to our apprehended rules of common right. Yet all his wayes are judgment (that is justice and equity) for he is a God of truth, and without ini­quity; just and right is he, Deut. 32.4. Much may be above us, because our ignorance is such that we cannot see a reason of his wayes; but nothing is unreasonable or evil, that proceeds from an holy, wise, loving, and just God.

I end this with that of the Psalmist, Psal. 25.10. All the pathes of the Lord (how rugged and severe soever to flesh and blood) are mercy and truth to such as keep his Covenant and his te­stimonies. They may seem cruelty, but indeed they are mercy; though thou can'st not see it for the present, yet thou may'st hereafter.

Another crys out, 7th Apo­logy an­swered. This relation of mine dyed in the best of his age, in the prime of his strength, in the acuteness of his parts, his Sun set at noon­day; he fixed a Period where we made account of a Comma; hoping at least half the Sentence of his Life was behind, but it was broken off in haste, and this troubles me.

Answ. We do not much lament the death of Old persons, because we know they could not live long; Every mans Life (as one saith) is a Lease, and an old mans Life is an old worn Lease ready to drop into the Land-Lords hand. We ex­pect a Taper should go out when the Wax is spent: but to see the Lamp of a friends Life ex­tinguished in its brightest and strongest lustre; This troubles us. But,

[Page 146]1. Consid. 'Tis ordinary for man to dye in his full strength, Job 21.23, 24. One dyeth in his full strength, being wholly at ease and quiet; his breasts are full of milk, and his bones are moist­ned with marrow, &c. King Edward the 6th that hopeful Prince fell asleep before noon, and was laid untainted in the Bed of Honour. So that good King Josiah died before he was 40 years of age, as may be gathered from 2 Chron. 34.1. Nay Christ himself was cut off before he attained one half of the age of man, described by Moses Psal. 90.10. Nay David tells us, Psal. 39.5. Every man at his best state (whether of age or honour) is altogether vanity. It being so ordi­nary for man to dye at, or about the vigour of his age, it should be the less troublesom.

2. Consid. If thy Friend had lived to old age, what is that but an age of misery, a stage of va­nity, an hospital of Diseases. The dayes of Old Age are called, Evil dayes, by the Wise man, Eccles. 12.1. Remember now thy Creator in the dayes of thy youth, while the evil dayes come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them, q. d. The dayes of old age bring so many aches and troubles along with them, that if they be lengthened into years, yet a man can find no pleasure or content: but whole years together shall be full of weariness and sorrow. Nay the very strength of the years of an Old man is labour and sorrow, saith Moses, Psal. 90.10. Old people are oft-times a trouble to themselves and others.

[Page 147]3. And lastly, consid. Thy Friend must at last have died. Man's Life is by some fitly compared to a Lamp, which may be soon extinguished by some fall or violent blast; but if it escape these, there is but a set proportion of oyl, which will soon be consumed, and then it goes forth of its own accord. The Clock, though it goes slow­ly, strikes surely at last: And the Sun in the longest day of its perambulation at last goes out of sight. He that walks longest over the graves of others, comes at last to his own. So that if thy Friend had not died now, he must have dyed some other time. And if another time, why not now?

Another cryes out, 8th Apo­logy an­swered. This Relation of mine was loth to die, he died comfortless; desperate words, idle vain talk, unseemly gestures and speeches pro­ceeded from him; and this troubles me.

Answ. Was your Relation loth to dye?

1. Consid. Many of Gods dear Children have at some time or other been loth to depart. So was David, Psal. 55.4, 5. and Psal. 102.24. And Hezekiah, Isa. 38.1. And Peter, out of a sudden apprehension of death and fear of it, denyed his Lord and Master. The Godly cease not to be Men by becoming Christians: as men they are sometimes afraid of Death, which is, [...], Malum corruptivum, destructive to nature. God hath imprinted (saith a Dr. Abbot Lect. 6. on Jonah p. 126, 127. judicious Divine) a passionate love betwixt the soul and the body, that they grieve to leave one another: So that the spirit may be willing, yet the flesh is weak. [Page 148] What man is he, whom God's Spirit hath not in a great measure mortified, that feels not in himself oft-times, an horror and a quaking to think of his dissolution?

2. Consid. Thy Friend though he might fear the pain of death, yet he might rejoyce at the gain of death; as many a man desires the Haven, yet trembles at the voyage. The pangs of death might a little affright him, yet being dead (if a good man) let us not question his happiness: Christ 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 [Page 149] 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. [Page 150] 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 [Page 151] 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 [Page 152] 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 car­r [...]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 may read, Heb. 11. (that Chapter is a little Martyrology) ver. 35, 36, 37. how some were tortured, scourged, stoned, sawn asunder, slain with the sword, &c. Mr. Fox, or Mr. Clark in his Martyrology will tell you, that many Mar­tyrs had their skins pulled off, joynts racked, bodies torn in pieces, &c. willing to endure for Christ's sake what the wit of man could invent, or cruelty impose. Now God might have called [Page 153] thy Friend to such a death, which would have been far more sad, cruel, and painful as to out­ward appearance. Well then, consider, God might have delivered thy Friend into the hands of cruel man (which would have been very sad, as appears by David's speech 2 Sam. 24.14.) but God cast him on a soft Bed amongst Friends, who did carefully attend him, and minister un­to him.

3. Consid. The greater thy Friends pain was, the more fervent prayers were put up for him. You find David in Psal. 38. lying under God's afflicting hand, what servent ejaculations he sent up towards the Throne of Grace. So Asaph Ps. 77.2. In the day of his trouble sought the Lord. So Jesus Christ in his Agony prayed more earnestly, Luke 22.44. Great Miseries make the loudest Eccho's in the ears of Mercy. And as the af­flicted party himself, so all that saw him, or heard of his misery, would be ready to pity and pray for him. Methinks the sad groans of a dy­ing Friend are sufficient to dissolve an heart of stone into prayers and tears, especially godly Friends would pray fervently for him: And these are most likely to prevail; for Jam. 5.16. The effectual fervent prayer of a righteous man a­vaileth much. That Ship saileth the surest to the haven of Heaven, which is driven with the breath of godly mens prayers.

4. Consid. The greater the pain was, the shorter was the continuance of it. Dolor si gravis brevis, si longus levis. We reade how Aeneas kept his bed eight years, and was sick of the Pal­sie, Act. 9.33. We read of one that had an issue [Page 154] of blood twelve years, Mat. 9.20. and had suffered many things of many Physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, Mark 5.26. So John 5.5. there we read of one that had an infirmity thirty eight years. Now if thy Friend's pain had not been so great, he might have continued still a burden to thee and to himself; but the greatness of his pain hastened death, which put an end to all trouble and grief: his great pangs and strug­lings (as throes of a travelling woman) made way for deliverance. And therefore,

5. And lastly, Consider, Thy Friend is now at rest. Rev. 14.13. Let them die of never so cruel a death, if they die in the favour of God, they are blessed, for they rest from their labours. It may be thou grievedst but little whilest thy Friend laboured for rest, and wilt thou grieve much when he rests from his labours? Whilst thy Friend was ground with the Stone, or burnt up with a Feaver, and rouled upon his bed without sleep, thou hadst cause to weep, and it was thy duty to sympathize with him, Rom. 12.15. but being dead he is at rest, Isa. 57.2. (for death to a Child of God is but a sleep, Joh. 11.11, 12, 13. so Act. 7.60.) and being buried he hath laid his head upon the lap of his mo­ther, (for so the Earth is called Job 1.21.) to be awakened again at the last Trump, to the everlasting comfort both of soul and body: And shall we now weep? Surely this sorrow is unseasonable. We prayed (or else we were to blame) whilst our Friend was in pain, that God would deliver him, and therefore when God by [Page 155] death hath put an end to all his pain, we should give thanks to God, and rejoyce rather than weep. The Church, our careful Mother, hath taught us as much in the Funerals of the Dead, We give thee hearty thanks for that it hath plea­sed thee to deliver this our Brother (or Sister) out of the miseries of this sinful world.

Another cryes out, 10th Apology answerd This Eriend of mine dyed of a sad mischance, he fell into the Fire or Water, or was kill'd of Lightning, fell off a Horse, or Cart, or was shot in War, or otherwise, or he was kill'd by Thieves or wicked men, &c. or he fell suddenly sick, groan'd, sigh'd, dyed. And this troubles me that he dyed such a sudden, violent and untimely death.

Answ. From sudden death (i. e. from death not thought-of, and so not provided-for) good Lord deliver us; not only for our own sakes, but for our Friends sakes too; they'l take it, the less sudden it is, the more patiently. See how sadly Jacob takes the supposed death of his son Joseph; upon the sight of his bloudy coat, he too rashly concluded his son was dead, that he was devoured by some cruel beast: Signifi­cans in­ [...]ternum animi di­lacerati­onem seu moestitiaē And the Text tells you, Gen. 37.33, 34. He rent his cloaths, in token, as Pareus saith upon the place, that his heart was rent through with sorrow, and he put on sackcloth, a coarse and sorry stuff which was the usual Mourning-Weed in those times: And he refused to be comforted: Thus his father wept for him, for Joseph, who dyed (as he thought) a sudden death. David himself proclaimed a solemn and publick Funeral-Mour­ning [Page 156] for the death of Abner, who was coward­ly and suddenly slain, when he did least suspect it, by one that pretended peace and friendship: And David himself laid aside his Royal Digni­ty and attended the Corps, joyning with the People in that sad Consort, as you may reade 2 Sam. 3. towards the latter end of the chapter. So David weeps excessively for the space of three whole years, because his son Amnon dyed so un­naturally, untimely, & unexpectedly, being kill'd by Absalom, 2 Sam. 13.28, &c. And we reade how the true Mother of the living Child had rather her Adversary should have the comfort of her Child, than that it should dye a violent and untimely death, 1 King. 3.26. And in that appeared both the truth of her affection towards it, and that she was the true Mother of it, v. 27. Job hearing the heavy tydings of the sudden death of his Children, could no longer con­tain, but vents his grief in words, being more affected with the sudden loss of his Children, than all the rest of his Goods, Job 1.18, 19, 20. But for your comfort,

1. Consid. It hath been the lot of some of Gods dear Servants to dye so. Thus righteous Abel was suddenly butchered by his brother Cain, Gen. 4.8. So old Eli (though indeed he had his failings in not correcting and severely pu­nishing his wicked Sons, 1 Sam. 2.23, &c. and 1 Sam. 3.13. as he should have done, being chief-Magistrate as well as Parent, yet) question­less was a good man, as may be gathered from sacred Story; and the manner of his death was sudden, he fell off from his seat backward, and his [Page 157] 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 [Page 158] 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, [Page 159] 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 quàm 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; [Page 160] 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.

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 oft­times 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, [Page 161] 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, for to do whatsoever thy hand and thy counsel (that is, power and provi­dence) determined before to be done. Wicked men that kill our friends, they are God's Sword, or his Hand; God works by them, Psal. 17.13, 14. Old Eli saw Gods hand in the violent and untimely death of his two sons Hophni and Phineas, and he took it patiently; 1 Sam. 3.18. It is the Lord, let him do what seems him good. Say then with Job, whose Children were vio­lently cut off, Job 1.21. The Lord gave, and the Lord hath taken away, (Septuag. inserts, [...], as it pleaseth the Lord, so come things to pass) blessed be the Name of the Lord.

Another cries out, 11. Apo­logie an­swered. My Friend died of the Plague, that loathsom disease, and there was no funeral solemnity: but he was carried forth like some sorry carrion, and buried, I know not where, may be in some sorry pit; and this troubles me.

Answ. God lately in our dayes, Anno Domini, 1665. sent a fear­full Plague amongst us; There dyed at London, [Page 162] (as appeared by the weekly Bill.) above eight thousand some weeks. The Metropolis of this Nation hath been (as it were) plowed up and sown thick with dead Corpses. Great pits were digged where the dead lay together, as Sampson said of the slaughtered Philistines, by heaps up­on heaps, Judg. 15.16. A sad time God knows they had, Bells sadly toling, People sadly sigh­ing, crying, dying. I believe many to this very day, have sad thoughts of heart for the loss of dear friends, and think they were not buried like Christians, because there were no Funeral solemnities. I shall therefore to chear up such, answer the particulars.

Did your Friend dye of the noysom Pestilence, for so it is called, Psal. 91.3?

1. Consid. Gods dear servants have lain un­der such distempers. Hezekiah was sick unto death 2 Kings 20.1. Some think he had the Plague, vers. 7. there is mention made of his Boyl, which some conceive did arise from the Plague.

Job laboured under a Plague sore, Job 2.7. He was smitten [...] with an angry burning Boyl, insomuch, that his skin was broken and be­came loathsom, Job 7.5. So David cryes out, Ps. 39.10. Remove thy stroak away from me, some render, Plagam tuam, thy Plague, which is a fearful stroak from God. Indeed God promiseth Psal. 91.3. &c. To deliver his people from the noysome Pestilence: But this, as other promises of outward blessings, is a conditional promise. God [Page 163] will deliver his People, if he sees it makes most for his glory and his Peoples good. But God sees it good for them to dye of the Plague, which (though a sad affliction in it self) is a means to hasten their glory. God sent a fearful sickness amongst the Corinthians (some think it might be the Plague) because they did not receive the Sa­crament of the Lord's Supper with due prepa­ration, 1 Cor. 11.30. and yet they were chastened of the Lord (saith the Apostle) that they should not be condemned with the World, v. 32. Godly Junius and his Wife died of the Plague, as some report. The Plague, that hot burning distemper (if God send it to his Children, so that they dye of it) like Elijah's fiery Chariot, is a means to convey them more speedily to Heaven.

2. Consid. The Plague (as all other sickness) cometh by Divine Appointment. See Exod. 15.26. Numb. 14.12. & 16.46. Deut. 28.21. 2 Sam. 24.14, 15. Ps. 39.10. The Plague is an Arrow of God's shooting, a Messenger of God's sending. And as the Centurion in the Gospel said to his under-Souldiers, Go, and he goeth: Come, and he cometh: Do this, and he doth it, Mat 8.9. so God gives this Messenger charge whither it shall go, how far it shall advance, what execution it shall do, and it faithfully obeys him. There­fore say with David, Ps. 39.9. I was dumb, and opened not my mouth (he means murmuringly, impatiently, &c.) because, O Lord, thou didst it.

3. Consid. God prizeth his People let them die of what distemper soever. Psal. 116.15. Precious in the sight of the Lord is the death of his Saints; [Page 164] He likes them not the worse for dying of the Plague.

4. Lastly, Consider, They are happy, let them dye of what distemper soever, if they dye in God's favour. Rev. 14.13. Their souls for the present are happy; and at Christ's second coming their bodies shall be glorious. 1 Cor. 15.43. The body, though sown in dishonour, is raised in glory. Bodies spotted through sickness, shall then be made beautiful bodies, and all their deformities be done away. Then shall the Righteous shine forth as the Sun in the Kingdom of their Father, Mat. 13.43. For, Col. 3.4. When Christ who is our life shall appear, then shall these also appear with him in glory.

Was there no Funeral Solemnity?

Answ. It hath been an ancient custom to at­tend at the Funeral of Friends. De Civit. Dei lib. 11. c. 13. St. Austin saith, Non contemnenda sunt & abjicienda Corpora De­functorum: Bodies of deceased Friends are not slightly and contemptibly to be cast away. And again he saith, Antiquorum Justorum Funera cu­rata sunt, De Cura pro Mor­tuis. & Exequiae celebratae; & Sepultura provisa: The Funerals of good men were for­merly celebrated with great solemnity. Abra­ham takes care for the Funeral of his Wife Sa­rah, Gen. 23.3, 4. And his sons Isaac and Ish­mael buried him in the Cave of Machpelah, where his Wife lay, Gen. 25.9, 10. Jacob made Joseph swear to perform his Funeral Rites, Gen. 47 29, 30, 31. and accordingly it was done with great solemnity, Gen. 50, 7, 8, &c. So all [Page 165] Israel lamented Samuel and buried him, 1 Sam. 25.1. And David spake it to the commendati­on of the men of Jabesh-Gilead, those loyal and grateful Subjects, that they shewed kindness to their Lord Saul, and buried him honourably, 2 Sam. 2.4, 5, 6. so Jehoida was buried ho­nourably, 2 Chron. 24.15, 16. so much people accompanied the Widows son of Naim to his Burial, Luke 7.12. And devout men carried Stephen to his Burial, and made great Lamen­tation over him, Act. 8.2. Our Saviour Christ, who was alwayes moderate in his expences, and would have the fragments gathered up that no­thing might be lost, John 6.12. yet admitted Mary's costly Oyntment, because against his Bu­rial, Mat. 26.7, &c.

Indeed it is promised as a mercy, to have de­cent Burial, Job 5.26. Thus God promised Abraham, that he should be buried in peace, and in a good old age, Gen. 15.15. And it was promised Abijah, 1 King. 14.12, 13. that all Israel should mourn for him, and bury him, for he only of Jeroboam shall come to the Grave, be­cause in him there was found some good thing, &c. and it was accordingly performed, ver. 18. so the like was promised to Josiah, 2 King. 22.20. and he was peaceably buried, though kill'd in War, 2 King. 23.29, 30.

It is a part of humane misery to be with­out decent Burial, and it is threatned as a judg­ment on the Wicked, 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. [Page 166] 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, quàm 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. [Page 167] 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 [Page 168] 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.

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 [Page 169] 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 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, melioris (que) 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 [Page 172] 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.

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 [Page 173] 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 'tis 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 [Page 174] 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 answerdAnother 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 whole Town and Country too will have [Page 175] a loss of him, for the streams of his goodness flowed abroad plentifully to the refreshing of many.

Answ. Indeed the loss of a good man is a great loss, if we consider,

1. Good men are very scarce; See Psal. 12.1. Help Lord, for the godly man ceaseth, the faith­ful fail from among the children of men. So Ps. 14.1, 2, 3. The fool hath said in his heart, There is no God; they are corrupt, they have done abomi­nable works, there is none that doth good. The Lord look'd down from heaven, upon the children of men, to see if there were any that did under­stand and seek God: They are all gone aside, they are altogether become filthy, there is none that doth good, no not one. So Rom. 3.10, &c. Good men are as the shaking of an Olive tree, and as the gleaning Grapes when the Vintage is done: as it is Isa. 24.13. So Mic. 7.1, 2, 3, 4. The Church there complains of her small number. Christ's flock is called a little flock, Luke 12.32. Orig. [...], a little little flock. They are indeed little in their own eyes, little in the eyes of the world, and little or few in number.

In God's field there are many Tares, little good Corn: In this great house of the World, many Vessells of dishonour, but few there are of honour; Salvian Salvian de Gub. Dei, lib. 3 pag. 87. crys out, Ipsa Dei Ecclesia quae in omnibus esse debet placatrix Dei, quid est ali­ud quàm exacerbatrix Dei, aut praeter paucissimos quosdam, qui mala fugiunt, quid est aliud penè omnis coetus Christianorum quàm sentina vitiorum. So then they can ill be spared, they are so few.

[Page 176]2. Good men are blessings to the places where, and persons among whom they live. See Exod. 32.9, 10, 14 compared. God oft spared Is­rael at the prayer of Moses. The Righteous keep off God's Judgments, as these places shew, Job 22.30. Prov. 29.8. Jer. 5.1. Ezek. 22.30, 31. Had there been but ten righteous per­sons in Sodom, it had not been destroyed, Gen. 18.32. And God tells us he would not destroy it, till righteous Lot was gone forth, Gen. 19.22. And God oft-times for the sake of the Righteous, removes Judgements inflicted, see Psal. 106.23, 29, 30. so Isa. 65.8. It is an ex­traordinary case when God will not spare for the sake of Moses and Samuel, Jer. 15.1. so, when Noah, Daniel and Job shall deliver but their own souls, Ezek. 14.14. The Tares are usually spared till the Harvest, for the Wheat's sake. A cursed Cham was preserved in the Ark with Noah, Gen. 7.1. St. Paul saved the lives of all that sailed with him in the Ship, two hun­dred threescore and fifteen souls, see Act. 27.22, 23, 24, 37 compared. Indeed the Righte­ous are Conduit-pipes of Blessings, the greatest Benefactors to the places where they live. See what Jacob saith to Laban, Gen. 30.30. It was little that thou hadst before I came, [...]. and it is now encreased to a multitude since my coming; or, according to the Original, at my feet. Blessings are sent to every place where the Saints feet tread. So God blessed the Egyptians house for Joseph's sake, Gen. 39.5. Wicked men are be­holden to the Godly for their Lives, Liberties, [Page 177] estates, &c. In a word, the Righteous are the Equites cataphracti, the Chariots and horsemen of Israel, 2 King. 2.12. They are the glory and safety of a Nation; they are instruments of do­ing much good by their purses, prayers, coun­sels, reproofs, and good example: They, like Lamps, spend themselves for the good of others; and when such Lights are extinguished by death, how can we choose (if we seriously con­sider it) but be overcast with darkness and sorrow.

3. And lastly, The loss of a good man is great, if we consider that the death of good men bodes mi­sery. It is a sad symptom or prognostication of approaching Judgments. The people of Rome when they heard Germanicus was recovered of his sickness, they sang it about the streets, Salva Roma, salva Patria, salvus est Germanicus: While that good man was well, they thought it could not be ill with them. And indeed a good man is [...], as Greg. Nazianzene Gregor. Nazian. Orat in laudem Patres. calls him, a crutch, prop, or pillar to support the Church: when these pillars are taken away, the building of frame of outward prosperity continues not long: It is like Samp­sons pulling down the pillars, whereupon ensued a great destruction, as you may read, Judg. 16.29, 30. A man intending to break up House, re­moves his goods; and truly God usually removes his People (which are his peculiar treasure, Exod. 19.5.) either into some other place of the World, or out of the World, when he in­tends [Page 178] to leave a sinful people naked, and desti­tute of defence and safety.

When Noah was housed in the Arke, the storm came, and the whole world (save some few with him) were buried in a watry winding-sheet, Gen. 7. When Lot entered into Zoar, the Sun was risen upon the Earth, Gen. 19.23. The Sun was risen, and the wicked Sodomites thought they should have had a fair day on't, but it was presently overclouded, and there followed a fearful showre of fire and brimstone, vers 24. Then (when Lot was removed) the Lord rain­ed upon Sodom and Gomorrah, brimstone and fire from the Lord out of heaven.

After the death of good Josiah, evil ensued up­on Israel, 2 King. 22.20. And this was a chief reason why Jeremy and others made such sad moan at the loss of that good man, and ever af­ter in their doleful Elegies made mention of his death, as you see they did, 2 Chron. 35.25. After the death of St Austin, Hippo was sack'd by the Vandals: when Luther was dead, then the civil wars broke out in Germany. So then, as the Prophet speaks, Isa. 57.1. The Righteous are taken away from the Evil to come. And he there complains of a peoples stupidity, when they do not lay to heart the death of righteous and merciful men. We should weep, if not for them, yet for, our own sakes, who may justly fear miserys coming upon us: Yet we must not weep immoderately, or murmur at God's handy­work.

To this end, let us consider,

[Page 179]1. Consid. Good men must dye as well as others. It is said, Gen. 47.29. The time drew nigh that Israel must die. The godly must of necessity dye one time or other. All the Patri­archs and godly Prophets are dead, Zach. 1.5. John 8.52. The Apostles and Ministers are Earthen vessels, 2 Cor. 4.7. like those Pitchers of Gideon, Judg. 7. they are Earthen pitchers, and have a Lamp in them: they are chosen Vessels to bear the name of Christ, to witness to his truth, Acts 9.15. but earthen pitchers still, and must shortly be broken by death. We are all made of the same clay, Isa. 64.8. And as rich gilding upon an earthen pot keeps it not from breaking, no more doth righteousness (the rich work­manship of God's blessed Spirit, Ephes. 2.10.) preserve any man from mouldring to dust. Mo­ses, Joshua, David, Job, Daniel, &c. are dead and gone. Dorcas, that woman full of God works and almsdeeds which she did, fell sick and died, Acts 9.36, 37. Holiness is no armour of proof to keep off the dart of Death. The shield of faith and brest-plate of righteousness, which are able to resist the fiery darts of Satan, Ephes. 6.16. yet are not able to defend a man from the dart of Death. The best persons are not persons privi­ledged from the arrest of Death, that surly Sergeant.

2. Consid. God can raise up other good men in their stead. A Phoenix may arise out of the ashes. There may hopeful branches come in their stead.

See 2 Epist. of John 1st & 4th verses compared, That Elect Lady, that worthy Matron, honoured for her wealth and liberality to the poor, had Children constantly professing the true Religion, and living according to it, who might succeed her in works of charity and piety.

Buxtorf. floril. Heb. p. 204.The Jews have a saying, Quandò occidit Sol (vir illustris & utilis) oritur Sol: (viz. alius similis ipsi.) That never doth there die any il­lustrious man, but there is another born as bright on the same day. To which they accommodate that place, See Mr. Patricks Serm. on Psa. 90.12. Eccles. 1.5. Nay they observe fur­ther, that he makes some Star or other arise be­fore the Sun be set; as Joshua began to shine be­fore Moses his light was darkned. And before Joshua went to bed, Othniel the Son of Kenaz was risen up to judge. Eli was not gathered to his fathers before Samuel appeared to be a most hopeful youth; and among the other sex they also note, that Sarah was not taken away till Rebeccah was ready to come in her stead. Fur­thermore we find in Scripture, how Elisha suc­ceeded Elijah; Eleazer, Aaron; Haggai and Ze­chary supplyed the loss of Daniel and Christ arose in John Baptists stead: And hopeful Timo­thy, in the room of Paul the aged. Consider then that others as good and useful in their gene­rations may succeed in their stead.

3. Lastly consid. The happiness that a good man is estated in at death. The righteous like Stars, though they set in one place, yet they rise in another. These trees of righteousness are [Page 181] translated into the Coelestial Paradise, so that though they be not with us, yet they are with God. If we truly love them, we cannot but con­gratulate their feasts of joy, their rivers of plea­sures, their palms of victory, Dr. Stu­arts Ca­thol. Di­vin. pag. 158. Aug. Ma­nuals c. 7 de gau­dio. their robes of ma­jesty, their crown of glory. O vita vitalis, vita sempiterna, & sempiternè beata, ubi gaudium sine moerore, requies sine labore, sanitas sine languore, opes sine amissione, perpetuitas sine corruptione. In heaven there is life indeed, an eternal blessed life, where there is joy without sorrow, rest without labour, health without sickness, riches without loss, everlastingness without corruption. Even Balaam saw the happy condition of such as dye in the Lord, which made him cry out, Let me dye the death of the Righteous, and let my last end be like his, Numb. 23.10. Let us not then weep immoderately for those from whose eyes God hath wiped away all tears. Let us rejoyce in their joy, as we are commanded, Rom. 12.15. and not weep as though we envied their happiness. Indeed we have great loss when good men are taken away: but let us not look alto­gether upon our loss, but likewise on their gain, and let the one at least counterballance the other.

14. And last Apology answered.

Another cryes out, 14th Apology answerd This Friend or Relation of mine lived an openly profane wretch, and he died without any shew of penitential sorrow: As he lived sottishly, (so for ought I could see) he died securely. I fear he is a damned creature, and this troubles me.

Answ. This complaint usually Parents take up over their wicked Children: And if Parents have the least spark of grace, or true love to their Children, they cannot chuse but grieve to see their Children cut off in their wicked courses: Sad it is to consider that their Children should be companions with Divels, that their own flesh and blood should be fuel for the fire of Hell. In­deed this is just matter of humility, but not of discontented sullenness: mourn under it you may, but you must not mourn immoderately, or mur­mur through discontent.

To this end let Parents consider;

1. Consid. Many of Gods dear Servants have had wicked Children. Our first Parents Adam and Eve (as Divines generally observe) had laid hold on that promise, Gen. 3.15. and were renewed by faith and repentance, yet they had a very wicked Son, their first-born Cain was an hypocrite and a murderer, Gen. 4. So Noah, a just man and upright in his generation, and one that walked with God, Gen. 6.9. had a cursed Cham. Gen. 9.22. Abraham, whom God boasts of, Gen. 18.19. had a persecuting Ishmael, Gen. 16.12. Gal. 4.19. Isaac, a good man, had Esau a prophane wretch, Heb. 12.16. Jacob, who wrestled with God in prayer, and prevailed, Gen. 32.28. had Simeon and Levi as well as Joseph and Benjamin. Samuel, one devoted to the Lord, when he was old, made his sons Judges over Israel, but they walked not in his wayes, but turned aside after lucre. 1 Sam. 8.3. David, a [Page 183] man after Gods own heart, had not only Salomon that was beloved of God, but likewise incestuous Amnon, ambitious Absalom, and treacherous A­donijah, 1 King. 1.5. Josiah, that good King, left wicked sons behind him, Jehoahaz, 2 King 23.30, 31, 32, and Jehoiakim, vers. 34, 36, 37. so Jer. 22.18. Many more examples might be brought out of Scripture to prove this; but in a point so clear, and known to be too true by daily experience, let these suffice. Be content then thy case is not singular.

2. Consid. Gods servants have been patient when God hath before their eyes cut off their chil­dren in their wickedness. When Nadab and Abi­hu offered strange fire before the Lord, by fire from the Lord as with lightning they were de­stroyed, Livit. 10.1, 2. And how doth their Father take it? See vers. 3. Aaron held his peace, either because his grief was so great, as that he could not vent himself in answerable ex­pressions; Curae leves loquuntur, ingentes stupent; or rather, he held his peace, being convinced of the justice of divine vengeance, for Moses had said to Aaron, This is that the Lord spake, say­ing, I will be sanctified in them that come nigh me, and before all the People I will be glorified. So old Eli's sons were sons of Belial, they knew not the Lord, 1 Sam. 2.12. though indeed being edu­cated by their godly Father, they had a notio­nal knowledge of God and his Laws, yet they [Page 184] 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 [Page 185] 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, quàm diu vivit crescit) daily add some­thing to their stature in sin, Job 36.13. The hypocrites (or, as it is in the Orig. Prophane [Page 186] 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 str [...]kes, the greater will the blow be when it falls The Water-course the longer it is stopped, the more violently it breaks fo [...]th. The Justice of God (as one saith) whilst [Page 187] 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 [Page 188] 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 we cannot redress? Arch-bishop Abbot saith well to this purpose, Lect. 24. on Jonah 4.1.157.158. If God according to his unsearchable purpose, after we have done our duties, leave our Friends in darkness, let us admire God's Justice towards them, and his Favour to us; stand amazed at the one, and kindly imbrace the other, but be pa­tient in both. We may not take upon us to be more pitiful to our friends, than God who is perfect Pity; Let us in humility sigh and groan for them, and be thankfull for our selves, but let there be no anger, no displeasure.

To shut up this: We reade Exod. 14.31. That when the Egyptians were overwhelmed in the Cataracts of God's displeasure, The People feared the Lord. And when Ananias and Sap­phira were suddenly struck dead for their hypo­crisie, it is said, Act. 5.11. Great fear came upon all the Church, and upon as many as heard these things. So let the death of thy Relation, cut off in his wickedness, work a fear in thee, and turn [Page 189] thy sorrow for him into sorrow for thine own self, and manifold sins, lest thou come also into the place of torment.

CHAP. IV. Containing some Practical Directions to prevent immoderate Weeping.

WHat I have delivered in former Chapters may suffice by way of consideration; I shall now Direct to something by way of Pra­ctice to prevent excessive grief at death of friends. I pray you observe these 8 Directions and put them into speedy practice.

1. Direct. Accustome thy self to bear lesser afflictions which you may daily meet with.

There is scarce a day passeth over our heads but God doth try our patience in one kind or other. Job 5.7. Man is born to trouble as the sparks fly upward. Prov. 27.1. Boast not thy self of to morrow, for thou knowest not what a day may bring forth. Every day, like a big-bellied woman, is with child of somewhat, and we know not before-hand what trouble it may produce, whe­ther great or small, but Mat. 6.34. Sufficient to the day is the evil thereof. q. d. Every day may bring enough grief and vexation with it, do [Page 190] not by distracting care antedate the evil of it, or add sorrow to it. A Disciple of Christ must take up his cross daily, Luke 9.23. If we daily bear lesser afflictions patiently, we may be inabled to bear stronger tryals. St. Paul by inuring him­self to bear lesser crosses which he daily met with he could in time bear the greatest that God did lay upon him. Phil. 4.11. I have learnt in what ever state I am, therewith to be content. Nay, he makes a light matter of all afflictions, 2 Cor. 4.17. The Prophet tells us, Lam. 3.27. It is good for a man that he bear the yoke in his youth. Much good comes by a timely bearing the cross: It will make a man suffer willingly, v. 28. He sits alone and keeps silence, because he hath born it up­on him. It will make a man suffer humbly, ver. 29. He putteth his mouth in the dust: It will make him suffer willingly, vers. 30. He gives his cheek to him that smiteth him. Milo could carry a Bull, being used to carry it daily when it was a Calf; by daily bearing lesser troubles you may be enabled for greater tryals. But if you sink under light burthens, what will you do when great ones come?

2. Direct. Expect such losses before hand.

It is reported of Anaxagoras, (and some re­port the like of Xenophon) that he was not much troubled at the death of his son, for said he Me­mini me genuisse mortalem, I lookt upon him as a mortal man. Troubles that come of a sudden, and unexpected, are most troublesome, because [Page 191] they find u [...] unprepared to bear them. An hea­vy burth [...] cast on a mans shoulders unawares, startles him, sinks him, and makes him cry out, because he thought not of it, and so was not pre­pared to bear it. Weigh then such burthens in your thoughts aforehand.

Look upon Friends and Relations, standing like Nebuchadnezzars Image, on feet of clay, frail and mortal, and that death ere long will separate betwixt dearest friends, Ruth 1.17. Expect the worst that may befall thee. Make account the time we live here is short: Man and Wife and such like Relations must shortly part, and then when this divorce comes, you'l weep as if you wept not, 1 Cor. 7.29, 30, 31. so moderate will you be in weeping.

3. Direct. Set not your affection too much upon any Relation.

The more we love any thing, the more loath we are to leave it. Isidore saith, Cum gravi do­lore amittuntur quae cum magno amore habentur. Isodor. de sum. bo­nor. Inordinate affection causeth extraordinary af­fliction, according to that of the Poet,

[Page 192] If we love and rejoyce too much in Relations whilst we have them, we shall grie [...] too much when we lose them. How impatiently did Ja­cob take the supposed death of Joseph, you may read Gen. 37.33, 34, 35. There was such a vain of grief opened as could not be stenched, and the reason was (if any reason can be given for it) He loved him more then the rest of his Children, vers. 3. So he is impatient of Benja­mins going out of his sight, Gen. 42.38. and all was because he loved him so dearly, Gen. 44.20. Jonah overjoyed in his Gourd whilst he had it, Jonah 4.6. But when the next morning God withered his Gourd, vers. 7. he takes it so impatiently that he wisheth his own death, vers. 8.9. We find Judg. 18.24. Micah was sore troubled when his Idol-Gods were taken away; Many make Idols of their Children and Rela­tions (poor Idol-Gods that cannot defend them­selves from death) and when they are taken a­way, they are sore troubled, ready to weep themselves into their Graves with them, whom they too much affected.

4. Direct. Labour to clear up your interest in God.

Make him your friend, who will be light to you when you sit in darkness, Mic. 7.8. and com­fort you under any trouble, 2 Cor. 1.4, 5, 6. Such an one that hath an interest in God may say in midst of trouble, Psal. 116.7. Return to thy rest O my soul. God is indeed the souls only rest­ing-place, Jer. 50.6. God is Centrum quietati­vum animae. Jehovah is compounded of quies­cent [Page 193] letters ( [...], Literae quiescentes) to shew there is no true rest but in him. And in him there is rest. As Noah was safe in the Ark, whilst toss'd with tempests. Make then but God thy Friend, and thou maist with Noah's Dove have recourse to the Ark, and find rest there, when flouds of miseries are abroad. We read, Mat. 8.26. Christ rebuked the Winds and Waves, so that there was a great calm. In him we may have peace in the midst of worldly troubles, John 16.33. Tranquillus Deus tranquillat om­nia. If God give comfort, who or what can create trouble, Job 34.29? Indeed it is a sad case when we are without our Friends and God too: But if we have made our peace with God, whatever storms come, we know where to cast Anchor and put in for Harbour. See Psal. 46.1 2, 3. God is our refuge and strength, a very pre­sent help in trouble: Therefore will we not fear, though the Earth be removed: and though the Mountains be carried into the midst of the Sea. Though the waters thereof roar, and be troubled, though the Mountains shake with the swelling thereof. Selah.

We find, 1 Sam. 30. beginning of that chap­ter, David was greatly distressed, Ziglag was burnt, his two Wives amongst others taken cap­tives, and the People (looking upon David as the chief cause of all their loss and misery) spoke of stoning him: But David (v. 6.) encouraged himself in the Lord his God. God being his God, he chears up: And no wonder, for all that is in God, is for that man's good that hath an interest in him: and if this will not satisfie, I [Page 194] know not what can, Wherefore, as it is Job 22.21. Acquaint now thy self with him, and be at peace, thereby much good shall come unto thee.

5. Direct. Acquaint thy self with the Word of God.

The two Testaments are two breasts of Chri­stian Consolation. The Word of God is more precious than Gold, sweeter than Honey, Psal. 19.10. & 119.72. It quickens and comforts the soul, as you may read, Psal. 119.25, 50, 54, 81, 82, 92, 111 verses. so Rom. 15.4. the Apostle mentions the comfort of the Scriptures. Especially hoord up, or have in readiness Scrip­ture-promises, which are as so many clusters of sweet Grapes growing on the Vine CHRIST, (John 15.1. 2 Cor. 1.20.) and Faith presseth out of them the Wine of Consolation.

What the Jews write falsly of their Manna, that it had omne delectamentum and was suit­ing to every mans palate: we may most truly say of the Promises of the Word, that they are very sweet, and suitable to Christians in every condition; that such as are heirs of them, may have a strong consolation Heb. 6.16, 17, 18. As bladders, they keep Christians from sinking, when cast on the waters of affliction.

The Cloud of Calamity can never be so great and spreading, so black and dismal, but they (whom the Spirit of God perswades of an in­terest in the Promises) may see some Sunshine through it. Well then, read plentifully the Word of God, Let it dwell richly amongst you, Col. 3.16. especially have recourse to Scripture-promises [Page 195] (such as I have before-mentioned pag. 89, 90.) and from thence, as the Bee gathers Honey from several flowers, so you may distill the sweet Spirits and Quintessence of Christian-Consolation.

6. Direct. Be much in the exercise of Faith.

A Ship resteth quiet when Anchor is cast, notwithstanding the winds and waves that beat against it. So a Christian being anchor'd on God by Faith, is at rest amidst the manifold afflicti­ons he meets with. Abraham, Job, David, and such like Scripture-Worthies that lived much in the exercise of Faith, could undergo patiently great tryals. Peter sunk not, before his Faith began to sink, Mat. 14.31. One that is rooted and built up in Christ, and established in the faith, as that expression is Col. 2.7. such a one, I say, is not easily overturned and unsetled, but is like that House built upon a Rock, and the rain de­scended, and the flouds came, and the winds blew, and beat upon that House, and it fell not, for it was founded upon a Rock, Mat. 7.24, 25. True Faith puts to flight vain fears and need­less troubles. Joh. 14.1. Let not your heart be troubled: ye believe in God, believe also in me. It is not a little that can disquiet a strong Chri­stian that lives in the exercise of Faith.

7. Direct. Study the Art of Self-denyal.

That man that hath learnt to deny himself, is likeliest to bear his cross; according to that of our Saviour, Mat. 16.24. If any man will come after me, let him deny himself, and take up his [Page 196] cross. Take heed of self-reasonings, of confer­ring with flesh and blood, that cannot away with trouble, Gal. 1.16. Take heed of self­will: get your will melted into the very will of God. Crosses can be no crosses to that man that submits his will to the will of God.

8th and last Direction. Pray to God to give you Patience.

A very worthy Dr. Ab­bot on Jo­nah 4.2. Lect 25. p. 522. Divine (whom I have often quoted upon occasion) saith, If there be any thing which may appease sorrow, and ease the grieved heart, oppressed with the feeling of tem­poral occurrents, or wounded with the want of spiritual consolations, it is to have recourse to the Throne of Grace, and there with watred eyes, and cheeks bedewed with tears, to lay open those grie­vances which breed sorrow unto us. And again he saith, The burthen of affliction is best supported with this firm underlyer of Prayer. See what Christ saith, John 16.24. Ask and ye shall re­ceive, that your joy may be full: And the A­postle prescribeth instant continuance in prayer, as a means to make us patient in tribulation, Rom. 12.12. So Phil. 4.6, 7. Be careful for nothing, but in every thing by prayer and suppli­cation, with thanksgiving, let your requests be made known unto God. And the Peace of God which passeth all understanding, shall keep your hearts and minds through Christ Jesus. God is stiled the God of all Comfort, 2 Cor. 1.3. The God of all Grace, 1 Pet. 5.10. from whom comes every good and perfect gift, Jam. 1.17. and in particular he is called the God of Patience, Rom. [Page 197] 15.5. Therefore go to him whose grace is suffici­ent for you, and whose strength is made perfect in weakness, 2 Cor. 12.9. pray him to put under his everlasting Arms, Deut. 33.27. and plead that promise in prayer, Isa. 41.10. Fear thou not, for I am with thee: be not dismayed, for I am thy God: I will strengthen thee, yea I will help thee, yea, I will uphold thee with the right-hand of my Righteousness. God there promiseth to strengthen, to help, to uphold (not with either hand, but) with the right-hand, which is the stronger hand of the two: Manum fortior est dextra. If God put under his helping-hand, you may bear any burden he layeth upon you.

St. Paul tells us, Phil. 4.11. I have learned in whatsoever state I am, therewith to be content. How came he to learn this hard lesson? Why, Christ was his Teacher and Assistant, Ver. 13. I can do all things (saith he) through Christ which strengthneth me. O then, pray for patience, and get others too to pray for thee. The more com­pany, the more cry, and the likelier to prevail, Mat. 18.20. Joyning of hands in prayer makes us stand the surer. St. Paul prayes for the Colossians, that they might be strengthened with all might, according to his glorious Power, unto all patience and long-suffering with joyfulness, Col. 1.9, 11 compared. I know there is a kind of bastard counterfeit patience, which (as one saith) ariseth from the natural constitution, where­by the heat not abounding too much, the man is [Page 198] not so prone as some others, to choler and discon­tent, but useth his reason in ordering of himself, and bears what he cannot avoid: but this is but [...], the shadow and picture of true patience, which indeed is an herb of Grace, not growing in Natures Garden; or, if you will, it is a Slip taken from the Tree of Life, and plant­ed in the Soul by the finger of God, it is of an heavenly extract or descent, from God as well as Faith, Phil. 1.29. Men naturally meek (good natures, as we call them) may bear a little, but not enough, nor in a right manner, nor to right ends, without the supernatural work of patience: The Apostle placeth it amongst the fruits of the Spirit, Gal. 5.22, 23. Well then, If any man be afflicted, let him pray, Jam. 5.13. Let him (under loss of Friends, or any other Affliction) lay open his sad condition before God in prayer, as a man opens his mind to his Friend; So did Hannah, 1 Sam. 1.12. and then with her (ver. 18.) he may in time come from prayer, and his countenance no be more sad.