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

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

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

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

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

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

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

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

Horrendis gravitèr Coelum pulsâsse querelis .

And many times passionate unsavory Speeches ( the scum of a discontented spirit ) proceed from them , as from Jonah when his Gourd withered , Jonah 4.8 , 9. He wish'd himself dead , and tells God , He did well to be angry , even unto death . St. Austin speaking of his Mothers Death said , Aug. Confess . lib 9 cap. 12. Oculi mei resorbebant fontem suum usque ad siccitatem ; His eyes had drained his very Fountains dry , so excessive he was in weeping . Indeed this hath been an infirmity in the best of men and women . See Jacob at the supposed death of Joseph , Gen. 37.33 , 34 , 35. He rent his clothes , and put sackcloth upon his loins , and mourned for his son many dayes ; and all his sons , and all his daughters rose up to comfort him , but he refused to be comforted ; and he said , For I will go down into the grave unto my son mourning : thus his father wept for him ; His mourning like the swelling of Jordan ( Jer. 12.5 . ) impetuously , passed the banks of Reason . So if mischief ( saith he ) befal Benjamin by the way in which ye go , then shall ye bring down my gray hairs with sorrow to the grave , Gen. 42.38 . So David hearing news of the untimely death of Absalom , the text tells you , ● Sam. 18.33 . The king was much moved , and went up to the chamber over the gate , and as he went , thus he said , O my son Absalom , my son , my son Absalom , would God I had died for thee ! O Absalom my son , my son ! David is too excessive in his grief , and speaks things that were not fitting ( as passionate men use to do ) Would God I had died for thee ! Why David , what would have become of the Kingdom , what miseries would it have been involved in if Absalom had survived ? The violence of Passion here makes David forget himself , Gods 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. Walkers Sermon on that Text. the Apostle would have us to mortify inordinate affection ( Col. 3.4 . ) that of sorrow , as well as that of anger , &c. now it is inordinate when set on wrong objects , or when it is in extreams , either defective or excessive : This corruption or disorder in our affections must be purged out .

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

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

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

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

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

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

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

God ( it may be ) took away such or such a Relation ( as the Widow of Sarepta said when her Son was dead ) to call your sins to remembrance , 1 King . 17.18 . May be your sin might be foolish Indulgence , or too much Fondness ; you loved your Relation too much , and therefore God took him ( or her ) away , that you might not commit spiritual adultery , which you do when you bestow that love and delight upon the Creature that is due to the Creator , Psal. 73.27 . God there threatens such as go a whoring from him . He will not suffer such behaviour in those whom he hath marryed to himself , Hos. 2.19 . God is a Jealous God , Exod. 20.5 . And as a discreet Wife , if she perceives her Husband to be in love with her Maidservant , will presently put her away , that she may be chief in her Husbands affection ; So if God loves us , he will take that away which steals our affections from him . Privat bonis , aut liberis , nimium amatis , ut desiderium bonorum praestantiorum atque coelestium magis in eis excitat . He deprives us , ( saith Paraeus Paraeus , in Gen. 37. chap. ) of Children , or some such outward good things which we love too much , that he may thereby excite us to love better things more . Or , your sin might be worldly-mindedness , you were ( it may be ) over-worldly in providing portions for such or such a Child . Salvian , ad Ecles . Cathol . lib. 2 pag. 380. Quae insania est ô miserrimi ! ut haeredes alios quoscunque faciatis , vos ipsos vero exhaeredetis . God saw thee well nigh lost in a croud of worldly cares ; and therefore took away thy Child , that thou mightest sit loose to the world , and mind heavenly things . God is a gracious Father ( as one saith ) wisely tempering the Cup for his Children , lest they should surfeit on worldly enjoyments , which they might easily do , if they were not mixed with occasions of sorrow . Or ( it may be ) thou didst not think sufficiently on thy latter end , as God requires , Deut. 32.29 . We are ready to say with Peter , It is good for us to be ●ere , Mark 9.5 . God therefore took away a near Relation , which speaks as Dalilah to Sampson , The Philistines be upon thee Sampson , Judg. 16.9 . So thy dead friend speaks to thee , thou hast a mortal Body , Death is at the door . By this means God teacheth thee to number thy dayes , and apply thy heart to wisdom , as Moses prayed , Ps. 90.12 .

Or lastly , God ( it may be ) took away thy Friend to humble thee , and prove thee , to try thy Obedience , to exercise thy Faith and Patience , as in Jobs case , James 5.11 . Thus , as the Author to the Hebrews , Heb. 12.11 . No chastening for the present seemeth to be joyous but grievous : nevertheless afterwards it yeeldeth the peaceable fruit of Righteousness unto them which are exercised thereby . So that this crossing of us is to do us more good at our latter end . Deut. 8.16 . Moses with his Rod wrought wonders , Exod. 4.17 . And God teacheth us many admirable and excellent Lessons with a Fescu made of a Rod , Job , 6.8 , 9 , 10. Mic. 6.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nocumenta , documenta . Well then , as a Patient refuseth not from his Physitian a bitter Potion , or from the Chyrurgeon a corrhoding Plaister , because it makes way for healing , it is in order to a Cure . So , loss of Friends ( though of all outward losses most bitter , yet ) should be taken patiently : because it is a Medicine to heal spiritual Maladies ; See Isa. 27.9 . Me-thinks this consideration should make us not only submit , but rejoyce under such losses .

Consid. 5 Fifthly consider , God is still with thee , Psal. 46.1 . God is our refuge and strength , a very present help in trouble . So Psal. 90.2 . From everlasting to everlasting , thou art God . Though Friends forsake us , through unavoidable mortality , yet an Eternal God is still where he was , he keeps his standing : He can supply the place of Father , Mother , Husband , Wife , Son or Daughter , for he is an All-sufficient God , ( So it is in the Original , Gen. 17.1 . ) In him there is all excellency , beauty , comfort and good of the creature in a most superlative and glorious manner , sufficiently , eminently , transcendently ; so that every loss is made up in him , as Philip said , Shew us the Father , and it sufficeth us , John 14.8 . and St. Paul saith , Phil. 4.19 . My God shall supply all your need . There is sweetness enough in God to sweeten all outward bitterness , so that though the Conduit Pipes , through which mercies were conveyed unto us , be taken away , yet the Fountain runs still entire in God . Hagar , we read , had a Fountain by , but her blubbering eyes kept her from seeing it , Gen. 21.17 , 18 , 19. God the fountain of happiness is still with thee , and thou maist have daily recourse to him , and therefore wipe thine eyes and ●●●t contented . God saith to his People , what the King of Israel did to the King of Syria , I am thine , and all that I have , 1 Kings 20.4 . Let us then under loss of Friends comfort our selves in the Lord our God ; and say with David , Psal. 18.46 . The Lord liveth , and blessed be my Rock , and praised be the God of my Salvation . When Creture-crutches fail , we have the Rock of Ages to rely upon . Therefore , Rejoyce in the Lord , and again , I say , rejoyce , Phil. 4.4 .

Consid. 6 Sixthly consider , Thou deservest greater losses and crosses than those thou meetest with . Thy sins are far heavier than thy sufferings . The shower of misery and trouble that befalls us , through loss of Friends , was raised by the ascending vapour of our sin , Nehem. 9.33 . So Psal. 39.10 . God corrects man for his iniquity ; and therefore , Wherefore doth a living man complain , a man for the punishment of his sin ? Lam. 3.39 . Why doth vain man fret as though his sins cast not one mite into the treasury of his sufferings ? Whereas indeed his sufferings are less than his sins . As Ezra said , Thou our God hast punished us less than our iniquities deserve , Ezr. 9.13 . And as Zophar told Job , Job 11.6 . Know that God exacts of thee less than thine iniquity deserveth , So David , Psal. 103.10 . He hath not dealt with us after our sins , nor rewarded us according to our iniquities . Quamvis aspera & adversa patiamur , minora patiamur 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 what thou hast , rather than repine at what thou hast lost . Lot had most of his goods ( which he had not time to remove ) and his Sons in Law consumed in a fearful fire from Heaven , and his Wise turned into a pillar of Salt before his eyes , ( a fearful spectacle ) as you may read , Gen. 19. Yet he counted it ( notwithstanding his great losses ) a great mercy that he had his life spared ; Vers. 19. Behold , now thy servant hath found grace in thy sight , and thou hast magnified thy mercy , which thou hast shewed unto me in saving my Life . And Job ( whose case as to outward losses , was far worse than thine ) thought himself bound by the good to endure the bad , Job 2.10 . What ? Shall we receive good at the hand of God , and shall we not receive evil ? It was a fearful miscarriage in Rachel , who , under the want of Children , cryed out to her Husband , Gen. 30.1 . Give me children or else I die . She had no desire to live or she would die of discontent and grief under the want of Children . It was a great weakness in Jacob , that having so many Children left , and living in so great honour and plenty yet took the supposed death of his Son Joseph so impatiently , that he refuseth to be comforted , Gen. 37.34 , 35. resolving to go to the grave mourning . And no less excusable was Jonah , who having his Gourd smitten , grows wonderfully impatient , Jonah 4.8 , 9. Whereas he might have thankfully reflected upon his late deliverance out of the Whales-belly . Shall the want of one thing that we prize , deprive us of the comfort we should take in the rest we do enjoy ? Shall great mercies sink to the bottom , and be buried in Oblivion , and light miseries swim on the top , and be always thought on with repining grief ? God forbid . If man do us but a small courtesie , we usually are thankful , but if God load us ( as he daily doth ) with his benefits , Psal. 68.19 . we make light of that load , and forget him . What ado we make with a little misery , and how little we make of much mercy ? A little misery afflicts us much , and much mercy affects us but a little , God help us . I have read somewhere of Alcibiades an heathen , that being told of one that had stolen half his Plate , said chearfully , I have cause rather to be thankful that he hath stolen no more , than be troubled that he hath took so much . A shame it is for Christians to think so much of what they have lost , as quite to forget the mercies they do enjoy . To such we may apply that speech of Absalom to Hushai , Is this your kindness to your friend ? 2 Sam. 16.17 . Or as it is Deut. 32 , 5 , 6. Do you thus requite the Lord , O foolish people and unwise ? &c.

To end this , our condition here on earth is checker wrought , and like the Pillar of the Cloud , Exod. 14.20 . It hath a light part as well as a black ; mercies we have as well as miseries . Do not then stand alwayes poring on thy afflictions , but likewise be pondering on thy mercies ; as the one will keep thee humble , so the other thankful .

Consid. 8 Eighthly Consider , The invalidity of Weeping . If we could shed rivers of tears , and each tear were a Pearl , yet it would not redeem our departed Friends from the Prison of the Grave . If you could weep ( as one saith ) Aqua fortis , Dr. Walker Funr . Serm. on Luk 7 12 , 13 ● 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 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 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 .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gutta cavat lapidem , non vi , sed saepè cadendo .

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 .

Cura facit canos , quamvis homo non habet annos .

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 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 hell of the Whales belly , never leaving him till he submitted to his will to go to Niniveh .

Ferre minora volo , nè graviora feram .

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 . 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 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 . There shall be no more suspensions of the light of God's countenance , no more eclipses of his savour : never cloud more shall interpose betwixt Heaven and their souls : but the Sun of Righteousness shall shine upon them with perpendicular rayes of comfort to all eternity .

4. From evil Company . It is a sad affliction to live amongst the Wicked , Psal. 84.10 . so Psal. 120.5 . Wo is me , saith David , that I sojourn in Mesech , that I dwell in the tents of Kedar . And Isaiah sadly complains , Isa. 6.5 . Wo is me for I am undone , because I am a man of unclean lips , and I dwell in the midst of a people of unclean lips . Sad indeed it is to live amongst them , for their wicked manner of living is an heart-break to the Righteous . Psal. 119.136 . Rivers of tears run down mine eyes , because they keep not thy Law . And St. Paul could not speak of their sins without tears in his eyes , Phil. 3.18 . And before this , Lot was vexed with the filthy conversation of the Sodomites , 2 Pet. 2.7 , 8. See Mr. Leigh's Crit. Sac. in vocem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat oppressus , fatigatus , graviter afflictus : We translate it vexed : but according to Orig. He was laboured against . He laboured under it as under a burden , he was even tired out under their wicked courses : Besides , the Wicked load the Righteous amongst whom they live , with calumnies , raylings , revilings , scoffs , jears , taunts , &c. if they run not with them to the same excess of riot , see 1 Pet. 4.4 . like the troubled Seas , they 'l cast forth mire and dirt upon them , Isa. 57.20 . Thus the old world dealt with Noah that Preacher of Righteousness , 2 Pet. 2.5 . So David was abused for his goodness , Psal. 69.12 . he tells us he was spoken against , he was the Drunkards song , and v. 19. Lord ( saith he ) thou hast known my reproach , and my shame , and my dishonour , mine adversaries are all before thee . See the complaint of the Church , Psal. 44.14 . so 79.4 . We are become a reproach to our neighbours , a scorn and derision to them that are round about us . No wonder it is thus with the servant , when it was so with the Lord and Master . Christ himself was set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as old Simeon said , Luke 2.34 . He was set for a sign that shall be spoken against . To end this , The Righteous are the mark at which wicked men shoot their Arrows , even bitter words : but Death takes them out of their company , and from the reach of their malice . See Job 3.17 . There the wicked ( speaking of the Grave ) cease from troubling , and there the weary be at rest .

5. From bodily Aches and Diseases . The body here is the receptacle of innumerable distempers . St. Austin tells us , de ipso corpore tot exstant morborum mala , De Civit. Dei ; lib. 22. c. 22. ut nec libris medicorum cuncta comprehensa . No Book , that ever Physicians wrote , contains a perfect Narrative of all distempers . Many distempers daily arise unknown to our fore-fathers . One ( alas ! ) lies languishing through a Consumption , another's tortured with the Stone , another with the Gout , another burnt with a Feaver , another complains under Head-ach , Tooth-ach , &c. some lie under one distemper , some under another : So that ( as one alludes to the speech of our Saviour , Luke 17.37 . ) Where the body is , there sicknesses and sores as so many Eagles are preying upon it . And some , by reason of these distempers , lie under so great misery , that they wish for death , but it comes not ; and would be glad and rejoyce exceedingly if they could find the grave , as Job tells you , Job 3.20 , 21 , 22. Some with Job , ch. 7.3 , 4. Possess months of vanity , and have wearisom nights appointed for them : when they lie down , they say , When shall we arise and the night be gone ? And they are full of tossings to and fro unto the dawning of the day . And again v. 13 , 14. saith Job , When I say , my Bed shall comfort me , my Couch shall ease my complaint , ( as sick people think to change their pain with changing their place ) then thou scarest me with dreams , and terrifiest me with visions ; so that what with frightful dreams when sleeping , and evil thoughts whilst waking , the sick man takes little rest in his resting-time , and finds little ease in an easie bed : but now Death frees them from all pain , Rev. 21.4 . There shall be no more sorrow , nor crying , neither shall there be any more pain . Death frees Believers from heats and colds , from hunger and thirst , Rev. 7.16 , 17. or any thing else that is painful to the body : It is the best Physician , curing them of all bodily distempers .

6. From troublesome works of Calling . Man at first before the fall was to labour , Gen. 2.15 . Adam was not to live an idle life , but to imploy himself like a Gardener in pruning and dressing the trees and herbs of the Garden , &c. But this labour would not have been a toil , but a recreation to him , had he not faln into sin . For weariness and sweat came as a curse upon him for the commission of sin , Gen. 3.17 , 18 , 19. In the sweat of thy face shalt thou eat bread , &c. By sweat we understand all manner of labour whether of body or brain ; and this he was doom'd unto ; because he ate of the forbidden fruit . What is Mans diet now but bread of carefulness got with the sweat of his brows ? what disquieting projects hath sinfull man to get worldly things ? what riding up and down , what digging and delving , toyling and moyling is there in the world ? some taking pains in one calling , some in another , and all to get oyl to maintain the lamp of life ? but after death there is no such working . Rev. 14.13 . Blessed are the dead that die in the Lord , — they rest from their labours . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serm. 46. Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as from troubles of condition , so from labours of calling : as from pain , so from pains-taking . Mors remedium potiùs poenae quam vindicta culpae : saith St. Ambrose ; for a punishment was it said to man , In the sweat of thy brows thou shalt eat thy bread , i. e. get thy living : but for his comfort was it added , until thou return to the Earth : for then no more toyling & wearying our selves about the things of the world . Our sweat aswel as our tears shall then be wiped away . Death gives a Quietus est , it brings to rest . The body shall no longer be worn with care , when laid up in the common Wardrobe of the Grave .

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

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

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

1. It brings to the beatifical vision and fruition of the blessed Trinity , so far as a * * Dr. Sclaters Fun. Serm. on 2 Tim. 4.7 , 8. finite being ( for our humane nature continues still , though glorified ) may be capable to apprehend of that Majesty which is infinite . See Mat. 5.8 . John 17.24 . 2 Cor. 5.8 . We reade Gen. 41.14 . how Joseph was brought hastily out of the Dungeon , and came in unto Pharaoh King of Egypt . Sure I am , the soul of a Believer is no sooner let out of the prison of the body , but is brought to Heaven , the Presence-Chamber of God , who is the King of Kings and Lord of Lords , where we shall see him as he is ; so saith St. John , 1 Joh. 3.2 . And St. Paul tells us , 1 Cor. 13.12 . We shall see him face to face , and know● him even as we are known . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as * * Mr. Abr. Wright's Serm. on Luk. 16.9 one observes , is , Nota similitudinis , non aequalitatis : As God knows me , so shall I know God ; but I shall not know God so as God knows me : It is not quantum but sicut , not as much but as truly ; as the Fire doth as truly shine as the Sun shines , though it shine not out so far , nor to so many purposes . Believers at death know God perfectly , though not comprehensively : for as † † Mr. Frost at the end of his Serm on Acts 17.23 . another Divine saith well , God is infinitae Veritatis , Cognoscibilitatis , as well as Entitatis , and so must either lay aside his Infinity , and cease to be God , or elevate us above the condition of finite creatures , before we can be capable of any comprehensive vision , which supposeth an equal commensuration between the object and the faculty : but we shall know God so fully , see Christ so face to face , as that we shall be perfectly happy . The Wisemen rejoyced to see the Star that directed to Christ , Mat. 2.10 . What exceeding Joy will it then be to see the Sun of Righteousness , ( for so Christ is called , Mal. 4.2 . ) Old Simeon upon the sight of Christ in the flesh , got him into his arms , and desired to die , Luke 2.28 , 29. We reade of some , John 12.21 . that came to Philip and said , Sir , we would see Jesus . And to see Christ in the flesh , was one of the three things St. Austin much desired . And we read , John 20.20 . The Disciples were glad when they saw the Lord . It was matter of joy to them to see Christ after he was risen from the dead . Now if it was so joyfull a sight to see Christ in the flesh , and to see him after he was risen before his Ascension : What a joyful sight will it be to see Christ in Glory , sitting at his Father's right-hand ? If the enjoyment of God's Spirit in the Ordinances be so sweet to a Child of God , that one dayes communion with God there , is better than a thousand , Psal. 84.10 . what will it be to enjoy the immediate Presence of God for ever ? here the Soul 's Beloved shews himself as it were through the Lattice , Cant. 2.9 . ( for clear visions of God are too glorious for this state ) but hereafter he will shew forth himself in his full glory . To end this , Moses prayed , Lord shew me thy Glory , Exod. 33.18 . To whom God answered , v. 20. Thou canst not see my face , for there shall no man see me and live . Whereupon St. Austin meditating , cryed out , Moriar Domine ut te videam , Lord let me die that I may see thee . So that you see , Death brings a Believer to a sight of him .

2. Death brings a Believer to the society of glorified Saints and Angels . Heb. 12.22 , 23. When godly Friends depart , they go to better company ; from Church-militant to Church-triumphant . We find , Gen. 15.15 . compared with Gen. 25.8 . Abraham was gathered to godly Fathers , Adam , Seth , Enoch , Noah , &c. that went before him . So it is said , Isa. 57.1 . The Righteous perisheth , and no man layeth it to heart ; and merciful men are taken away , none considering that the Righteous is taken away from the evil to come . The righteous man's perishing is but a taking away , Or , ( according to the Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collecti ) a gathering to their Fathers and godly Friends . Many shall come ( saith Christ ) from the East and from the West ( yea , and from the North and South , from all the quarters of the World , Luke 13.28 , 29. ) and shall sit down with Abraham , Isaac and Jacob in the Kingdome of Heaven , Mat. 8.11 . I have read how Cato comforted himself in his old age with this consideration , that he should depart from the rude multitude , and go to the company of blessed Souls , O praeclarum diem , cum ad illud animorum concilium coetumque proficiscar , & cum ex hâc turbâ & colluvione discedam . And Socrates dying , rejoyced to go to the place where he should see Homer , Hesiod , and other Worthies who lived in the Age before him .

Sure it will be very comfortable to Believers to see Abraham , Isaac , and Jacob , Job , David , St. Paul , St. Austin , St. Jerom , and innumerable others in the Kingdom of Heaven , where , joyntly with the blessed Angels , as so many Quiristers , they sing continually divine Anthems of praise , Rev. 4.8 , 10 , 11. & 19.4 , 5. David counted the Godly , The only Excellent , in whom was all his delight , Psal. 16.3 . If it be so delightful to be in company with them here , where the best of their actions are mingled with many imperfections ; Oh! how delightful will it be to be in their company in Heaven , where they serve God perfectly without sinning , day and night in his Temple , Rev. 7.15 ? We find , Luke 16 . 2● . how that Lazarus departed , is carried by the Angels into Abrahams bosom ; and then , v. 25. It is said , he is comforted : And no wonder ; for if to be with glorified Saints and blessed Angels be not a comfort , I pray you tell me what is ?

3dly and lastly . Death brings a Believer to joy unspeakable . We read , Heb. 12.2 . Christ for the joy that was set before him , endured the Cross . And Saints are said , Rev. 7.9 , 13. To be cloathed in white Robes . Now white , as it is an Emblem of purity , so likewise of joy : And this heavenly joy is so great , Dr. Stuarts Cathol. Divinity , pag. 249 , 250. that we cannot express it . St. Austine said of Jerome , Quae Hieronymus nescivit , nullus hominum unquam scivit , that which Jerome knew not , no man ever knew . And St. Cyril said also to St. Austin , in magnifying St. Jerome , That when a Catholick Priest disputed with an Heretick , and cited a passage of St. Jerome , and the Heretick said , Jerome lyed , instantly he was struck dumb . Yet of the joy of Heaven , this learned St. Jerome , would adventure to say nothing , no not when he was divested of his mortal Body ; for as soon as he dyed at Bethleem , he came instantly to Hippo , St. Austins Bishoprick , and though he told him , Hieronymi anima sum , I am the soul of that Jerome , to whom thou art now writing o● the joys and glory of Heaven ; Mr. Abr. Wright's Serm. on Luk. 16.9 yet he said no more then this , Quid quaeris brevi immittere vasculo totum mare ? Why goest thou about to pour the whole Sea into a Thimble ? this is easier than to comprehend the joy and glory of Heaven in this Life . If all sublunary delights were put together , yet were they but as a Candle to the Sun , or Drop to the main Ocean , if compared with Heavenly joyes . And whatever we deliver on this point comes , as far short of the Truth it self , as the Picture of the Sun in the Wall , doth of the greatness and brightness of it in its Orbe . Gaudium erit in fine , sed gaudium erit sine fine . Bern. It shall be joy in the end , but joy without end . Carnal joy of wicked men is bruitish and sensual , Eccles. 2.2 . I said of laughter , it is mad ; and of mirth , what doth it ? It is neither true nor lasting . It is not true , for saith the same wise-man , In the midst of laughter , the heart is sorrowful , Prov. 14.13 . Nor is it lasting , for The pleasures of sin are but for a season , Heb. 11.25 . But now heavenly joy is both true and lasting . For , Psal. 16.11 . In thy presence is fulness of joy , and at thy right hand there are pleasures for evermore . And Psal. 36.8 , 9. They shall be abundantly satisfied with the fatness of thy house , and thou shalt make them drink of the River of thy pleasures , for with thee is the fountain of Life . They shall lye at the fountain , and be for ever bathing themselves in Rivers of Pleasures that flow from the everlasting Fountain . The joy that comes streaming into the soul of a Believer , that hath made his peace with God , it passes all understanding , Phil. 4.7 . It is joy unspeakable and full of glory , 1 Pet. 1.8 . Yet this is but a dark representation of heavenly joy . God indeed gives his People here a little of the hidden Manna of joy , but hereafter he will give into their bosoms , good measure , pressed down , shaken together , and running over , as expression is , Luke 6.38 . Tanta est dulcedo coelestis gaudii ( saith St. Austin ) ut si una guttula diffluerit in infernum totam amaritudinem inferni absorberet . The joyes of heaven ( saith * * Mr. Strode's Anatom . of Mortality , p. 294 , 295. another ) are so many , that God only can number them , so great that he onely can aestimate them , of such variety and perfection that this world hath nothing comparable unto them ; they are so great that they cannot be measured , so long that they cannot limitted , so many that they cannot be numbred , so pretious that they cannot be valued ; yet we shall see them without weariness , love them without measure , and praise them without end . It is such joy as our Lord and Master hath : And because too great to enter into us , he bids us enter into it ; Mat. 25.23 . Well done good and faithful servant , enter thou into the joy of thy Lord . O joy surpassing all other joy , when shall I enjoy thee !

Thus courteous Reader , I have , like the searchers of Canaan , brought thee a cluster of Grapes , a taste as it were of the plentiful Vintage , which thou mayest expect in the heavenly Canaan .

Now considering these manifold benefits that come by death , both privative and positive , we may conclude on better grounds than the heathen did , that the dead are blessed .

Faelices nimiùm quibus est fortuna peracta Jam sua —

Blessed they are , and that by a voice from heaven , who dye in the Lord , Rev. 14.13 . In Domino , i. e. in Domini favore . Happy they are that dye in the Lords favour : Death is so sanctified in Christs death , that of a curse it is changed into a blessing ; Christ tasted deaths bitter Cup , and suck'd out the venom of it .

Now then ( to conclude this Chapter ) if death be so advantagious to Believers upon the account of Christ ; Let us not sorrow as without hope for those that sleep in him , 1 Thes. 4.13 , 14. If the dead in the Lord could speak , they would say as our Saviour did , to the women that lamented him : Luke 23.27 , 28. Weep not for me , but weep for your selves , and for your Children . You and yours are in the valley of Bochim , subject to sin , sorrow , devils assaults , wicked mens rage , suspensions of the light of Gods countenance , &c. weep then for your selves and your children , that are thus tossed upon the waves of a troublesome world : but weep not for us , who are at rest in the Haven of Heaven .

Me-thinks dear Friends , these several Considerations , as Davids Harp , should charm down all passions and distempers of spirit that arise at loss of Friends : They may be called Eshcol , for they are a whole cluster of Grapes , Numb. 13.24 . Press them by Meditation , and squeeze out the wine that is in them to your comfort .