A sermon preach'd at Crosby-Square, Jan. 8, 1692 upon the funeral of that faithful servant of Christ, Mr. John Reynolds, who died in the Lord the preceding 25 Decemb. / by Samuel Slater ...

A sermon preach'd at Crosby-Square, Jan. 8, 1692 upon the funeral of that faithful servant of Christ, Mr. John Reynolds, who died in the Lord the preceding 25 Decemb. / by Samuel Slater ...

Table of contents

Title page

TO Mris. Reynolds.

Newly published, and sold by John Lawrence at the Angel in the Poultrey.

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‘2 SAM. I. 26. I am distressed for thee, my Brother Ionathan, very pleasant hast thou been unto me.’

THE last Chapter of the former Book of Samuel, gives us an account of a Battle fought between the Philistines and Israel, in which the former had the Victory, and the latter were put to flight, no less than three of Saul's Sons were slain, and alas! of them Ionathan was one; and Saul to avoid being killed and abused by such loathed hands, took a Sword and fell upon it, which however it may be by some applauded as a Brave and Heroick Action, was certainly unlawfull for him to do, wicked and abominable, whereby he became Felo de se, and brought upon himself the guilt of his own Blood; but as he had lived, so he dyed under the power of an evil Spirit.

The dolefull tydings hereof being by an Amalekite brought to David, it much affected and afflicted him, he lamented over them with a great Lamentation, of which the Words of my Text are a part; and in them two things present themselves to our Observation.

1. What Ionathan had been to David while he lived, very pleasant, and sweet, by consequence his Life was exceeding desirable.

2. What David found himself to be, now that his Ionathan had been so cut off, a poor distressed Man, I am distressed for thee my Brother Ionathan; for thee, i. e. for the loss which I, poor I have of thee, in whom so much of my Comfort was laid up. Thou art gone, for ever gone, thy [Page] place will know thee no more, and I both do and shall dearly miss thee. Although he was sure shortly to possess the Throne of Saul the Father, yet he should want the Company of Ionathan the Son. By how much the Life of Ionathan had of all outward Enjoyments been to him most sweet, by so much was his Death of all Temporal Losses most grievous. I am distressed for thee, my Brother Ionathan, very pleasant hast thou been unto me. The Doctrinal Conclusion which I shall draw from these Words, and prosecute in the following Discourse, will be this,

Doct. When God doth take away from his own People their pleasant things, it brings them into distress. Depriving Providences are distressing Providences.

If you look into the 13 Iob 26. you will find that good Man complaining to God, that He did write bitter things against him▪ If you ask, how did God do that? I Answer, by the hand of his Providence; though he had set down most precious things for him in his Eternal Purposes, yet he wrote bitter things against him in his present Dispensations. He had stript him of all his outward Comforts; his Estate was melted down, his Cattel driven away, his Servants slain, his Children all buried in the Ruines of the House which fell upon them while they were Feasting together: God had in this way brought him from Plenty to Penury, and from great Abundance to pinching Want. He took his pleasant things from him, and in so doing he wrote bitter things against him.

Ionathan had been very pleasant to David, his tender and immovable Love had very much sweetened to him the implacable Hatred and violent Rage of Saul against him; but now his Death did imbitter his Enjoyments and Expectations, whatever he had in his Hand, whatever in his Hope, yet he had not his Ionathan; No, No, He is gone, He is gone never to return, He is slain in his high places, and therefore he lifts up a great and bitter Cry, I am distressed. There [Page] are three things that I shall speak to in the Doctrinal part, and then proceed to the Application, which I principally have in mine Eye. We shall enquire,

1. What rendered Ionathan so pleasant unto David?

2. What brought David into Distress?

3. What his being in Distress doth import and hold out to us?

We begin with the first of these, What was it that rendered Ionathan so very pleasant unto David? to this I Answer, There were sundry things which did happily concurr, and greatly contribute thereunto; so many remarkable things did unite and meet in that one excellent Person, so many singular Ingredients, as that they could not choose but make in him such a Composition of Sweets, as would make him the Pleasure and Delight of David's Soul. You may take some of them in these following particulars.

First, The nearness of that Relation in which he stood: This is mentioned in the Text, my Brother Ionathan: Not that he was his Natural Brother, but by Marriage: Not Consanguinity but Affinity; David having married Michal the Daughter of Saul, and Sister of Ionathan.

But had this been alone, had it been all, it would not have been enough to make him so very pleasant: Many times Relations are bitter, they prove Burdens and Vexations to one another, and instead of rejoicing in the nearness of their Union, they could even Curse the first day of their Acquaintance. How often is the Wife a Thorn in the side of her Husband? such was Iob's Wife to him; the Child an Heartbreak to his Father? such was Absalom to David; and the Brother an Affliction and Terror to his Brother? so Esam was to Iacob, and Cain to Abel. There must be something beside the Relation to sweeten it, otherwise the Persons related will be mutual Crosses and Torments, instead of being pleasant, 113 Psal. 1. Behold, how good and how pleasant it is for Brethren to walk together in Vnity: This is like the Precious Ointment, like the Dew of Hermon, the Dew that descended upon the Mountains of Zion; there God commandeth [Page] the Blessing. It is not nearness of Relation, nor oneness of Blood, nor any other strictness of Bond that will be sufficient alone, but together with that there must be an oneness of Mind and Heart. Thus it should be in Families, and thus in Churches, 2 Acts 42. They continuing daily with one accord in the Temple, did eat their meat with gladness: And again; 4 Acts 32. The multitude of them that believed were of one Heart and of one Soul. Brethren and UNITED BRETHREN, this is amiable indeed and delightfull, when they Dwell together, Meet and Converse together, and all in Unity; so that there are no Animosities and Heart-burnings among them, no Divisions and contrary Motions, no Quarrels and Contentions, but Harmony and Agreement, this is good, a lovely sight, God and Man count it so; and it is pleasant, the Joy and Comfort of those Persons Lives. Well then, this was not all in the present Case; there was not only a nearness of Relation, but also

Secondly, There was in Ionathan unto David a dearness of Affection. Not only such as was suitable to the Relation, but above it; such as too too often is not to be found in an own Brother. For the proof of this, do but observe the expressions used in the Scripture for the setting of it out; 1 Sam. 18. 1. When he had made an end of speaking unto Saul, the Soul of Ionathan was knit with the Soul of David. They were glewed together, fastened one to another, and bound together by the Holy Spirit of God: There was between them, as the Philosopher saith, but [...], one Soul; and read on, Ionathan loved him as his own Soul, which words are repeated in Verse 3. He did really desire his good as his own, and sensibly felt his Afflictions as his own, and heartily rejoyced in his Prosperity, Successes and Honours, as if they had been his own; they rejoyced and mourned together; they sung and sighed, laugh'd and wept together. Again, it is said in 1 Sam. 19. 2. That Ionathan delighted much in David: He was not only pleased with him, but he delighted in him too, and that not a little, but much: He was delighted to see his Face, and to hear his Discourses, and to be in his Company.

[Page] David was sensible of this, could not but take notice of it, you may see he did in the words immediately following the Text, where he speaks of it in an high and lofty strain, that so he might the better shew the Price he himself set upon it, and raise up in others the greater Admirings of Ionathan. Thy Love to me was wonderful, passing the love of women. As if He were a Prodigy of Love, the None-such of the Age, yea of the World, and had such a pure and vehement Flame as could not possibly be matcht: Among men there was none to be found that came near it, nay it exceeded the Love of Women: Which may be variously understood, and is by the Learned. Either thus: Thy Love to me is above that which men have, yea that which thou, my dearest Brother, hadst for Women: Or thus, That Love, which was in thine heart unto me, was above the Love which is in the Heart of Women themselves. Tho' they have strong Affections, and violent Passions, yet they come short of thine, are not to be compar'd with thine; the most endearing Wives do not love their Husbands, the most affectionate Mothers do not love their Children, the fruit of their own Wombs, at such a rate, to such a degree, as Ionathan did his David. Now this could not but make him very pleasant, for Love is the Beauty of all Relations, it puts a sweetness into, and a gloss upon all Societies; yea it is the Glory of Heaven it self, where it is advanced to, and shall Eternally continue in it's highest Perfection, without the least languishing or diminution. But further, This Love of Ionathan to David was not dull and sluggish, a sleepy habit, but lively and active, hastily catching at, and laying hold upon all opportunities offered for the venting and expressing of it's self. And therefore,

Thirdly, The Love of Ionathan did signally evidence its self in a way of Self denyal, and by the unparallel'd humility of his Spirit. He was no conceited and lofty Person, puffed up with Pride, wholly confin'd to his own Interest, and looking with contempt or jealousie upon them who were below him; but most readily yielding to the interest of his Brother, and [Page] cheerfully welcoming and embracing all means of promoting it. We may learn this from 1 Sam. 18. 4. Ionathan stript himself of his Robe that was upon him, and gave it to David, and his Garments, even to his Sword, and to his Bow, and to his Girdle. Good Man, he now would have his David go like himself, arrayed in a Courtly Habit, as became the Son-in-law to a King: He must put off the Shepherd, and put on the Prince, yea he should have his own Robe; that all who met with him might see Ionathan in him, and accordingly respect and honour him as another Ionathan; yea, he gave him his very Girdle, or Belt, which was a great Ensign, or Badge of Honour, and the principal Ornament of a Souldier; thus he accounted nothing too good or too great for David. And tho' he full well knew that David should succeed his Father in the Throne, and be King in Israel, yet he had no rising of Heart against it, he did not at all envy him that Royal Preferment: No, no; 1 Sam. 23. 16. He went to him into the Wood, and strengthened his hand in God: i. e. with the gracious Promises that God had given him, putting him in mind of former Assurances he had received, as is clear from the 17th. Verse, He said unto him, fear not, for the hand of Saul my Father shall not find thee, and thou shalt be King over Israel, and I shall be next unto thee: He was very well content not to insist upon the Right Line, but tho' as Prince, Heir of the Crown, yet to resign it to David, and to be himself his Inferior and Subject: Nor was he at all heated in his Spirit against him, or alienated from him in Affection by his Fathers angry taunts, and upbraiding him with his having chosen the Son of Iesse to his own confusion, and to the confusion of his Mothers nakedness. As if he should have said, Thou dost by this means expose thy self and thy Mother to reproach, none will look upon thee as my Son, but a Bastard, and of some mean and base Original.

Fourthy, Ionathan was true, and immoveably faithful to the interest of David. He was a cordial and sincere Friend, as did appear by his stedfastness: As he was united to him in Affection, so he would bind himself to him yet faster by a [Page] Covenant. As in the 1 Sam. 18. 3. Ionathan and David made a Covenant, and they did again renew it, in the 20 ch. 12, 13, 14, 15, and 16, Verses. Thus he added Obligation to Obligation, as if he thought he could never lay bonds enough upon himself, nor give unto David sufficient assurance of his Sincerity and Faithfulness, and that never dying Friendship and Kindness which he had with, and for him: He so loved David, that he feared himself, and was jealous of his own Heart, lest it should afterward prove false and treacherous, and therefore he would bind it to its good Behaviour.

Fifthly, Such was the Love of Ionathan to David, that it put him upon being his Advocate. Oh how ready and forward was he at every turn to appear on his behalf, and plead his Cause with his angry Father, tho' he knew him to be very jealous of him, and desperately enraged and set against him, and could not but foresee that his standing up on his behalf would certainly bring his Fathers Displeasure, Frown and Indignation upon himself, yet he was resolved to act the part of a Friend and Brother to the utmost, and put his Life in his hand, and speak, rather than by a timerous silence be wanting unto David. We find in the 1 Sam. 19. 1. that Saul spake to Ionathan his Son, and to all his Servants, that they should kill David: He gave them Command and Commission to do it, but notwithstanding this, we read in the 4th. Verse of the same Chapter, that Ionathan spake good of David unto Saul his Father, and said unto him, Let not the King sin against his Servant, even against David, because he hath not sinned against thee, and because his works have been to thee-ward very good. It was an argument of dear Love, and a brave Spirit, to speak so to his Father at such a time. And he did the like again in the 1 Sam. 20. 31, 32. As long, saith Saul, as the Son of Iesse liveth upon the ground, thou shalt not be established, nor thy Kingdom, wherefore now send, and fetch him to me, for he shall surely dye. What now! this went to Ionathans Heart, it was as a Sword in his Bones, the Fire burned; Then spake he with his tongue, and said unto his Father, wherefore shall he be slain? what hath he done? i. e. What Evil [Page] hath he done, what one thing hath he done for which he deserves to dye? And it is said, ver. 34. He did eat no meat the second day of the month, for he was grieved for David: He could not but think of David's Case, and when he did think of it, it could not be without great sadness.

Sixthly, I shall add but this one thing further, Ionathan was unto his David a ready and faithful Counsellor: Ready to give him timely notice of any danger that threatned him, and to acquaint him with the true state of things, and how matters went as to him, and to afford him the best Advice he could for the steering of his Course, and preservation of himself in so critical a time. Thus in the 1 Sam. 19. 2. When Saul had declar'd his Will to have him butcher'd, Ionathan told him, My Father seeketh to kill thee; and thereupon directed him what to do, I pray thee, take heed to thy self until the morrow, and abide in a secret place, and hide thy self. And again afterward in the 20th. Chapter, by the Arrows which he shot, and the words which he spake to the Lad, he gave him to understand how exceeding hazardous his continuance thereabout would be, and how necessary it was for him to provide for his own Security as well as he could, and with all possible speed; Make speed, haste, stay not. Shall we now take all these six Particulars, and bind them up togegether thus: Since Ionathan was in so near a Relation to David as his Brother, and did bear him such a sincere and entire Affection, could freely wave his own Interest, and lay it at the foot of David, continued so faithful to him, and at all times ready to plead for him, and carefull to give him the best Advice and counsel that he could, he must needs be very pleasant, exceeding desireable and delightful, he was very loving, and therefore very lovely.

But alas! David was not always to have his Ionathan; the knot is soon untied that had united and coupled this excellent pair. Ionathan hath breath'd his last, his Soul hath made it's escape out of his wounded Body, and taken its flight into the other World. He is slain in his high places, and that brought David into distress; and it brings me to the second [Page] thing which I promised to enquire into, viz. What was there in the Case, that David should be so distressed? What Reason was there, that so Good a Man should be in such a plunge? Time was when we found him at Ziklag, 1 Sam. 30. which was burnt by the Amalekites, the Wives, and Sons and Daughters were taken Captives, and the People spake of stoning him, and then he pluck'd up a brave Spirit, and encouraged himself in the Lord God. How then comes it to pass that upon this Occasion, tho' sad enough, he cryeth out of his being distressed? I shall give you my Answer in these three things.

First, I do not think he was brought into Distress by any Fears or dark Apprehensions concerning the Eternal State into which Jonathan was now enter'd: Surely he did not question but he was now in the Bosom of Divine Love, though he had fallen by the Cruel hand of a barbarous Enemy, for he was a good Man; whosoever reads the Story of his Life, and considers his Spirit and Carriage, will find therein sufficient reason to conclude him not only truly gracious, but a Person of an excellent and more than ordinary Spirit, and from thence gather whatever was his Exit out of this World, He had an entrance ministred to him abundantly into the glorious Kingdom of his God and Saviour: His dying upon the Mountains of Gilboa, could not at all hinder his direct, speedy, and joyfull ascent to the Mountains of Myrrhe and Beds of Spices, where he shall take a sweet and undisturbed repose to all everlasting. He had indeed his Head not incircled with a Crown, but laid in the Dust, and so the earthly Throne was left for David to fill, but he was advanced to one much above it, a Throne of Glory in Heaven. I do not in the least doubt that David was abundantly satisfi'd about the happy Exchange Ionathan had made, and the goodness of that Condition in which he now was, that if he might return again to be as he was before, he would not; nor leave the clear Vision, and immediate Communion with the Son and Lord of David, for a fresh and further Enjoyment of David himself. Instead of making a descent to this lower, dirty and troublesom World, [Page] he would choose to continue where he now is, and take some delight in the thoughts of Davids coming to him as soon as he had served his Generation according to the Will of God, and finished the Work given him to do. But

Secondly, I judge him brought into this distress, by a reflection upon the manner of Ionathans Death: That he did not Die in a Natural way, but was cut off in his prime and flourishing Age by a violent stroke, and that (which was Gall in the Cup) given by the hand of the Uncircumcised; it pained him at the very Heart, to think, that that brave Prince, who had been so eminently valiant and prosperous in fighting the Battels of Israel, whose Bow turned not back from the blood of the slain, nor from the fat of the mighty, had now fallen a Sacrifice to their Fury, and was become the Object of their boasting and triumph. Hence it is that he did, as in an Agony, cry out in the 20th. Verse of this Chapter, Tell it not in Gath, publish it not in Askelon: Conceal it from them, if it be possible conceal it from them, lest the daughters of the Philistines rejoyce, lest the daughters of the uncircumcised triumph. Poor Soul, he knew not how to bear up under the thoughts of this, that those desperate Enemies to his God and People, should rejoyce in the fall of his beloved Ionathan, and with their unhallowed feet trample and dance upon his precious Dust. But then

Thirdly, That which encreased his Distress, and did yet much more straiten him, was the Consideration of his own Loss. We all know, that cordial Friends, of good humour, are the great Comfort of our Lives. Suppose a man hath a great confluence of mundane Delights, Waters of a full Cup wrung out to him, more indeed than Heart could wish, yet would he be miserable in the midst thereof, if he were Friendless. God did not think it good for Man to be alone, tho' in a Paradise: He enjoyeth himself pitifully, that hath not a Friend to enjoy. The Sacred Scripture speaking of a Friend, adds this Expression, 13 Deuter. 6. Who is as thine own Soul; i. e. as near and dear to thee as thy self, he is an alter Ego, another self, a second self: So that when an intimate, [Page] entire Friend is taken away by Death, a Man is almost torn in pieces, and loseth a very considerable part of himself. The wisest of Men tells us in the 17 Proverbs 17. A Friend loveth at all times, and a Brother is born for adversity. This was verified in Ionathan, he was such a Brother, endearing David in the clearest Sunshine, and under the blackest Clouds in fair Weather and soul, in Halcion days, and most tempestuous blustering Storms, being always the same, whatever Changes were to be found abroad; he being tryed by Adversity, was found faithful. When his Father was his implacable Enemy, he was his fast Friend; Saul could not be more resolved to ruine him, than Ionathan was studious of saving him. He stuck to David, and would not leave him, any more than Ruth would her afflicted Mother-in-law Naomi, who spake thus to her, 1 Ruth 17. Where thou diest will I die, and there will I be buried, the Lord do so to me, and more also, if ought but death part thee and me. His Fathers Enmity and Hatred of David could not part them; if for that he did not love him the better, for certain he pityed him the more. His Fathers Displeasure and Indignation against him for loving of David, could not part them: But Death came, it may be, unexpectedly, and by way of surprize, and did that which nothing else could do, it parted them, and now whatever Friends David still had about him, he had lost the best. He had not his Ionathan, among all the rest he could not find one like Ionathan; and therefore when he thought of it, yea dwelt in his thoughts upon it, as he could not choose but do, he found himself wounded, and in pain, so that he could not forbear crying out in our Text, I am distressed for thee my Brother. So we are got to the third and last thing which I said was to be enquired into, viz. The import of the word: What may we look upon as the meaning of David, when he saith, He was distressed? I shall give you my Thoughts of it in these two things. By this word he intimates.

1. The greatness of the Loss he sustained.

2. The intimate sense he had of it.

[Page]First, By saying he was distressed, he signifieth the greatness of the Loss, the soreness of the Affliction. It lay heavy upon him, being no common stroke, no ordinary blow; not the blasting of a sorry Gourd, but withering a Plant of Renown, a principal Stud was faln. This was such a loss, as every one could not meet with; none but a David could lose, so lose his Ionathan. It must be granted, his Death was a publick Loss, all Good Men had a share in it, but his own was more than double. His Brethren had a Loss, let their Eyes be fountains of Tears; his Family had a Loss, let them put on Sackbloth, and be cloathed in Mourning; all Israel hath had a Loss, let them hang their Harps upon the Willows, but their Loss, put them all together, is not comparable to mine, mine is by far the greatest: I have lost my Right Hand: I have lost my Companion, my Counsellor, my Comforter: My Loss is such, as that it cannot be made up to me by any Man upon Earth, but only by a God in Heaven, from whom came all that sweetness that I found in Ionathan, and in whom there is infinitely more.

Secondly, By saying he was distressed, he giveth us to understand the deepness and intimacy of that sense which he had of this his Loss. He felt it, for it went to the quick, and struck him to the very Heart; this was such a blow as he did not well know how to bear, he was troubled at it, and bowed down greatly, feeble and sore broken, so that he was scarce able to outlive it; therefore here he draws up the Floodgates, spends the strength of his Sorrow, pours out his last and heaviest groan. We may conceive him speaking thus to himself: I easily yield some Sorrow to be due to Saul, as bad as he was, because Israels King, chosen and appointed of God, one that had been anointed with Oyl, yet I can bear with his Death; for tho' he was King, and my Father-in-law, yet he was my irreconcileable Enemy, who hated me with a cruel hatred, and hunted me as a Partridge upon the Mountains, therefore his Death I look upon not as my Affliction, but Deliverance; accordingly some Tears I will drop over him, and bestow a sigh or two there, but can [Page] soon wipe mine eyes, and dry my Cheeks again, leaving sorrow and mourning upon his account as a business more proper for them who find themselves concern'd: 2 Sam. 1. 24. Ye daughters of Ierusalem, weep over Saul, who cloathed you in Scarlet, with other delights, who put on Ornaments of Gold upon your Apparel. You have reason, for he was your Friend and Benefactor. As for mourning over Ionathan, that is my Province, my Business, and I undertake it, and will go about it with all my might, there is none to be found in Israel that I will trust with it, none that can do it so well as my self, there being none so much concerned, none so inwardly sensible, none so great a Sufferer, none so deeply wounded, I am distress'd for him, brought into a great strait: While I had him, my Heart was enlarged with Love to him, and Joy in him; how did it flame, how did it leap, how strong was my Affection, how high my Delight; but now he is gone, those Comforts are gone with him; my Heart is pent and opprest, my Sun is set, and I am clouded, benighted, left alone to bemoan my self. We have finished the Doctrinal part, and now come to the Improvement of all in a way of Application: And there are only three things which I shall bring in as so many Corollaries, and speak to, in order to the making the late Providence and my present Discourse profitable to you.

USE 1. From hence learn the weak slippery hold you have of all your worldly Comforts. Tho' your Title to them be good, the best that can be, founded not only upon Providence, but Covenant, yet they may slip thro' your Fingers before you are aware, your Possession is not sure: Whatever sweetness you taste in them, whatever expectations you have from them, they may take their leave, and disappoint you, there by at once proving their own Vanity, and your Vexation. Hence they are called things that are not, because they have so little of being, are of so uncertain continuance, and no further removed from nothing. They are here to Day looking pleasantly, but may be gone to Morrow, yea before, and leave [Page] you drown'd in Tears: Fragrant Flowers they are, by which you are at present greatly refreshed, but know not how soon they may wither in your hands. You greatly rejoice in your loving Friends, dear Relations, faithful Ministers, but their Breath is in their Nostrils, and wherein are they to be accounted of? Ionah was exceeding glad of the Gourd, under the refrigerating shadow whereof he sate comfortably and at ease in a scorching day, but a Worm smote it that it dyed, by this the good Man was transported into an excess of Passion, and disordered throughout. Iob complained not without Cause, Iob 10. 17. that Changes and Wars were upon him, or against him; a multitude, a variety of Changes, they trod upon the heels of one another, so that he was at no time safe, knew not what a Settlement meant, could not say, the Morrow will be as this Day; nay, he could not commend one Day before the Night; the fairest Morning he had seen overcast, and converted into a blustering Afternoon. He that hath the most Eagle-eye, and pierceth into Mysteries, cannot look into the Purposes of God concerning his present State, nor into the Womb of Providence, so as to tell aforehand what a Day will bring forth. The gross Mistakes of every Almanack about the Weather, proclaim the Impudence and Ignorance of the Star-gazers, and it is to be attributed to the Patience and Mercy of God that he doth not strike those Diviners mad. As God hath a variety of Mercies and Blessings, so that Day unto Day sheweth Love, and Night unto Night Faithfulness, he compasseth his Children with Favour as a shield, loads them with Benefits, and we may say, many such things are with him, so hath He great store of Afflictions and Exercises for them too; an House of Bondage, an howling Wilderness, and a red Sea. Before you have finished your Course, pass'd through the World, and enter'd into your Rest, you may be sure of Changes, but none of you can tell what those Changes will be, how God will try you, nor in what Vein bleed you: Now through Mercy you have your Comforts, but know not how little awhile you shall have them, Ruth 1. 20, 21. Call me not Naomi, call me Marah, for the [Page]Lord hath dealt bitterly with me: I went out full, and the Lord hath brought me home again empty: The Comforts of Life are not sure, for Life it self is not, that is at best a Vapour, and may be soon exhal'd. Upon this account, let the Advice I shall give in four things be acceptable to you.

First, Do not overvalue any of those outward good things you have: Do not withhold from them that which is meet. There is a Love and Delight due to them according to the several degrees of Excellency which they have, and of nearness in which they stand to you; this is a Debt you owe them, and what you owe you are obliged to pay, if you do not, Divine Justice may come upon you for it. Oh that you would wisely consider how dreadful and tormenting a sting it would be to you at the last, if Conscience (which is now a Curious Observer of you, and all the Passages of your Lives) should arrest you, and say, Man, Woman, thou art now fetching thy last Breath, a dying Creature, ready to launch into Eternity, and to appear before the Tribunal of God; but know, thou diest desperately in debt to thy Friends, thy Relations, and thy Family; thou hast lived with them, and conversed with them, but not carried toward them as thou oughtest to have done; thou didst not abound in those Expressions of Love which thou shouldest; nay, thou didst want the Love its self; thou didst not take that Care of them thou shouldest, neither Care of their Bodies nor of their Souls: Indeed it is no wonder that their Souls were neglected by thee, since thou didst not at all mind thine own, thou wast not so kind to them as Civility would have taught thee to have been, but morose and chubbid; at one time thy Carriage was strange, at another thou didst put on the Countenance of a Fury; thy Words were cutting like sharp Swords, nor didst thou hold thy Hands, but they lighted heavy upon the Wife of thy Bosom, (unnatural Brute as thou art) whom thou shouldest have been tender over, and loved as thine own flesh. As for you that are herein guilty, I cannot but tell you, Your Relations now feel the want of your Love, and Care, and Kindness, but you will then feel the Smart and Horrour of your [Page] having been so willingly and wickedly wanting to your Duty: Therefore amend your wayes, and put away the evil of your doings from before the Eyes of God; learn your Duty, and chearfully apply to the doing of it, do it all, do it more and more, take Delight and Pleasure in doing it: Love them, love to Love them, let your Love continue, let it abound, convince them of your loving them, that whatever other wants they may have, they may be sure of this, that they do not want your Love.

But still, do not overdo: Love God as much as ever you can, because him you cannot love too much; you cannot bestow too much upon him to whom you owe more than all you have amounts to, therefore there give your Affections their full liberty, lay the Reins upon their Neck; but when you have to do with Creatures, take heed to your selves, and love with Caution; let there be a true, honest and faithful Heart, but yet a weaned Heart. There is a great difference between Endearing and Doting, study and practise the former, avoid the latter, 1 Cor. 7. 29. It remaineth that they that have Wives be as though they had none: And the same is to be said of others, Let those that have Husbands be as tho' that had none, and they that have Children, and they that have Brethren, Sisters and Friends: Too much Love layes a foundation, and makes way for too much Sorrow; if while you have Comforts you are not as tho' you had none, I am sure, when you weep, you will not be as though you wept not: Alas you will scarce find in your Heart how to resign that which you have fixed your Heart upon. In such a Case, and unto such a Person, the taking away of a Comfort, or the dissolving of a Relation will be not as the putting off a Garment, but rending the very Caul of your Heart.

Secondly, Wisely and carefully Improve your Comforts while you have them: Be as good Husbands as possibly you may, they may not abide long with you, therefore while they do, suffer them not to lye dead upon your hands. Have you Friends and Relations? draw from them all possible Soul advantages; labour you to be the better for them, and do your [Page] utmost, that they may be the better for you; be mutually helpful one to another, quickening, warming, strengthening one another, provoking to Love and Good Works. That Proverb is not to be slighted, for Wisdom is in it, Make Hay while the Sun shines. By present Diligence prevent those idle and unprofitable Wishes that come too late; Oh that I had been wiser, Oh that I had done so and so. Do you now, and every Day think and repeat the Thoughts of this, who have Husbands and Wives, Brethren and Sisters, Children and Servants, Ministers and People; and you that walk together in an Holy Communion, meeting in the same Assembly, attending upon the same Ordinances, and sitting at the same Table, and let these Thoughts be mighty in their Operation.

And as it ought to be thus with reference to your Friends and Relations, so to your Estates and Possessions. Many are all the Year round digging like Moles in the Earth, scraping, raking and heaping up of Riches, as if there would be no end of their days, but they should live here alway: Like the Horse-leeches Daughter, they never say it is enough, as some never think they have sinn'd enough, but drink in Iniquity like Water, and draw it with Cart-ropes; so these never think they have got enough, in the fulness of their sufficiency they apprehend themselves in straits. Would these Persons hearken to me, I would advise them to be ready to communicate, and do all the Good they can to others, since they do not know how soon they may die, and so have no more Opportunities for Charity and Usefulness in the World. By Acts of bountiful Compassion make sure of something considerable, that you may carry with you, before Death comes to take you from all, and all from you: What thy hand findeth to do, either in Works of Piety or Charity, speed the doing of it, do it with all thy might, considering there is no work, nor device, nor invention in the Grave, whither thou art going, Eccl. 9. 10.

Thirdly, Provide for Changes: Expect them, and arm your selves, that when they come, they may not do you a fatal [Page] Mischief. Do not say as David did in his Prosperity, 30 Psalm. 6. I shall never be moved, tho' thou thinkest the Lord by his favour hath made thy mountain to stand strong. Dream not of such a settlement upon Earth, as knoweth no shaking, thou mayst quickly be moved, and thy Mountain too; thy Mountain, as big as it looks, may dwindle, and shrink it self up into a Molehill, or the hand of Divine Providence may take it and cast it into a Sea of Trouble. Notwithstanding the height of his Confidence, he soon found it so, and in the next words hath left his Experience upon Record, for the teaching us to cherish in our selves more solid and sober thoughts, Thou didst hide thy Face, and I was troubled. God doth not need to arm against us, nor throw his Thunderbolts, it is but hiding of his Face, that is enough to cover us with the shadow of Death, and put all into Confusion; and this, or any thing else that God pleaseth to do, may be done in the twinkling of an Eye: Therefore under the warmest and most comfortable Beams of Divine Favour, under the brightest shinings forth of the Face of God, we should think of a Cloud, and in the highest Spring tide of Creature comforts prepare for as low an Ebb. It doth not indeed upon any account become us to give way unto those Fears, that would deprive us of the comfort of our Enjoyments; nor when God hath put a Cup of Consolation into our hands go about to imbitter it to our selves with the frightful apprehensions of that which may never be. But it is our Wisdom in the serenest day, and when there is Peace round about, to cherish those prudent fears which may enable us to look Terror in the Face, without being distracted by it, and to endure evil, without having our Hearts broken by it. There is nothing lost, no hurt done by a calm, sedate propounding difficult Cases to our selves. As thus: Now I am full, but I may be emptyed as from Vessel to Vessel. Now I am cloathed with Silk and beautiful Garments, but God may strip me of these and put Sackcloth upon my Loins: Now I have a convenient stately House, richly hung and furnished, but Sons of Violence may [Page] break in and steal, or a Fire may burn it down to the ground, so that I shall not have where to lay mine head: Now I have a dear and Loving Husband who careth for me, but I may lose him, and be brought to a State of desolate Widowhood: Now I have enough, and to spare, an overplus for the relief of the Poor, but the time may come wherein I shall want Necessaries, and pine away, stricken thrô for lack of the fruits of the Field. My Soul, how wilt thou be able to bear up, if it should please God to bring it to this? Thou knowest how to abound with Joy, and to eat thy Bread at a plentiful Table with a merry Heart; but dost thou know how to be contented in a time of Want and Scarcity, and to rejoyce in the God of thy Salvation in a Day of Famine, as the Holy Prophet could, 3 Habbuk. 17, 18.

Fourthly, Seek for, and diligently look after those things which you cannot lose, nor be deprived of. In the midst of the uncertainty you live at, as to all the Comforts of this present World, make sure of something; I mean, something that is worth your pains to get, and that it is your interest to keep. In the 17 Psalm 14. we read of the Men of the World, that their Bellies are fill'd with hid treasures; and possibly so is their Bags, and their Cherts, and their Houses too, all full, and that not of Trash, but Treasure: But poor Creatures, this is their Misery, that they have their Portion in this Life. They have a Portion, and it looks great, makes an huge noise, but alas! it is only in, and for his Life. We read also of the sure mercies of David, 55 Isa. 3. Incline your ear, and come unto me, hear, and your Soul shall live, and I will make an everlasting Covenant with you, even the sure mercies of David; now be you so wise as to mind them. It is very good to be sure, excellent to have that which is so. Christ told Martha, in a way of friendly Reproof to her, that Mary her Sister had chosen the good part, which should never be taken from her; neither by God, who was too good to do it, nor by Men and Devils, who were too weak: That was a wise Choice, be you perswaded to make it. Take not up with that which may leave you, and which sooner or later you must [Page] leave. Sit not down with any thing that Thieves may break thro', and steal, or that Moths can corrupt, or Rust can fret, or Time shall see the end of. Look out for Christ, who is the everlasting Father, and able to save to the utmost of your Needs, and Dangers, and Desires, and of Eternity too; pray for the Spirit, he will abide with you for ever; Grace will grow up to Glory, and Holiness bring you to an Happiness that knows neither measure nor end. Follow the Noble Example which was set you by the Holy Apostles, and Primitive Christians taught of God, who 2 Corinth. 4. 18. Looked not at the things which are seen, but at the things which are not seen, because the things which are seen are Temporal, but the things which are not seen are Eternal. Spiritual Blessings in heavenly places, and things, are of all good things the best, and also the most lasting. Riches and Honour are with Wisdom: But what! such Riches as take unto themselves wings, and flee away, such Honour as is a vain and vanishing breath? No, no; durable Riches and Righteousness, 8 Prov. 18. When all worldly Enjoyments take their last Farewell, leaving you for ever, you need not look upon your selves as Persons undone, but say, for all this the lines are fallen unto me in a pleasant place; still I have a God here, and I shall have an Heaven hereafter.

VSE 2. Learn, that it is both the Duty and Interest of Persons in Relation, to study and endeavour the being pleasant to one another. Ionathan was so to his Brother David, and by being so, He obtained a good Report, in the Text, Very pleasant hast thou been unto me. This is a fair and lovely Copy for us to Write after, drawn by an excellent Hand; let us all imitate it, and come up to it as near as we can: Whether we stand in Natural or Civil, or Church-Relation, whether Conjugal, Parental, or Filial; whether we are Masters, Mistresses, Servants, Fellow-Citizens, or Church-Members, let us labour to sweeten that Relation, and to render our selves as easie and acceptable as possibly may be to one another, that we may not be as Thorns in one anothers sides, nor pricks in [Page] one anothers eyes; there will be Aloes enough, we had need bring good store of Honey. It is an excellent Command the Scripture gives, Follow peace with all Men, go and do it; follow Peace abroad, tho' it run from you follow it, but be sure to keep Peace at home; yea, not only Peace, but Pleasantness too, and both these are to be found in the ways of Wisdom, 3▪ Prov. 17. Her ways are ways of pleasantness, and all her paths are peace: See then that ye walk circumspectly, not as fools, but as wise. A great deal of benefit will be the fruit and effect hereof; your Relations will have the Comfort of it while Providence continues you with them, and so will your selves also: and besides that, you will have the Comfort of it when you come to die, a reflection thereupon will be exceeding cordial, and over and above you will have the Honour of it after Death. Nabal was a very Chub, a morose and ill-natur'd Fellow; Well, what did his Servants say of him behind his back while he lived, see 1 Samuel 25. 17. He is such a Son of Belial, that a Man cannot speak to him: And what did his prudent Wife say of him after he was dead, 25 Verse of the same Chapter, Let not my Lord regard this man of Belial, even Nabal, for as his Name is, so is he, Nabal is his Name, and folly is with him; whereas by your being pleasant to your Friends and Relations, you will raise a Monument to your own Honour, far better than Absolam's Pillar; and tho' your Body will corrupt in the Grave, and return to Dust, yet your Name will be embalmed, and your Memory blessed. And to this end I commend to you by way of Advice, these three things, desiring you to put them in practice.

First, Let your Love be sincere, hearty, constant and free; a self-evidencing Love, that there may be more ground and reason to believe it than your bare say so: Be sure that your Relation carry along with it all the Affection that it calls for, and all the desireable fruits of that Affection. It is this, my Friends, that makes every thing savoury, and puts a good relish into it; take this away, and all that remains is nothing else but bitterness. What is Communion and Cohabitation without Love, but a constant Burden? And what are [Page] Services but ungrateful? and what is it that makes them so, when they are good in themselves? Nothing but their coming from such an hand. The Conjugal Yoke will be very heavy, and pinch and gall if it be not lin'd with Love: and is there not reason? Did not God reject and abhorr all that the hypocritical and profane Iews did in his worship upon this very account, because he knew they did not love him: Isai. 29. 13. This People draw near me with their mouth, and with their lips do honour me, but have removed their Heart far from me. And for that cause he delighted not in the blood of Bullocks, or Rams, or He-goats, but their Oblations were Vain, their Incense an Abomination, and their solemn Meetings Iniquity. Why was Ionathan so very pleasant to David? The words immediately following the Text tell us, Thy Love to me was wonderful.

Secondly, Labour for, and in all your Converses be expressive of a sweetness of Temper; there is without peradventure, a great deal lieth in the Natural Disposition. Many Persons, who are enriched with the true Grace of God, are notwithstanding that, Burdens to themselves, and very uneasie to their Friends, because of the Untowardness of their Temper. I have heard of a Person very Eminent for his Place and Learning, yea and Godliness too, of whom yet it was said, Tho' he had Grace enough for ten men, he had not Grace enough for himself: The Soil was rank, and the Weeds that grew in it got to such an height, that too often they overtopt the Divine Plantation. Is it not too ordinary and common to find some Imperious and Lordly, others fretful and peevish? Some are Lions, and others are Wasps; every little thing almost unhingeth, and puts them out of humour; they are angry for Trifles, the very wagging of a Feather, by no means enduring a contradiction in their Speeches, or a being crost in their Wills; but all must study their Humour, and comply with it, otherwise they will be all on a Flame, and soon make the House too hot: But this will not do, they are to be greatly condemned, and those that live with them to be as greatly pitied, specially those that are stak'd down, and must bide [Page] by it. The Lord give them of his Comforts, for indeed they have Cross enough. As for you that are so much Friends to your selves, as to desire a being pleasant to those that are concerned with you, labour to file off this Ruggedness; rectifie your own Spirits, conquer your selves, pray and labour for a Mastery over your unruly Passions. Get that meek and quiet spirit, which is an Ornament of great price in the sight of God, 1 Pet. 3. 4. A singular Friend of mine, by nature hasty and furious, attained to so great a Victory over himself, by Prayer, Reading of and Meditation upon the History of Christ, that none could put him into a Discomposure. Make you use of the same Remedy, remembring; that which is to sweeten other things, must it self be much more so. Wormwood and Gall are very improper Means for so excellent an End.

Thirdly, Give diligence that ye may know the whole duty of your place, and make Conscience of doing whatsoever you know to be so. Contribute all that is within the compass and reach of your Power, to the spiritual, eternal good, and temporal comfort of those with whom you have to do. It is a very good Commendation which Lemuel's Mother gives of a virtuous Woman, 31 Prov. 26. That she opens her mouth with wisdom, and in her Tongue is the Law of Kindness. She hath a Liberty to speak, it is her right, but she useth it with discretion and affection; and when her Lips are opened, specially to her Husband, they drop like an Honey-comb: There you see the amiableness of her Temper and Conversation. But that is not all, there was another curious stroke given in her Picture before, a choice Character in the 12th. Verse, She will do him good and not evil all the days of her life. She is carefull to avoid doing evil, ready and constant in doing good, yea all the good she can, being, as Paul would have every one, unwearied in well-doing. Oh! this is a noble Life, what our precious Lord and Saviour led while upon Earth: He went up and down doing good, therein leaving us an Example, that we may tread in his steps. Do good, all of you, in those several places in which Providence hath set you, all the good you [Page] can, fill them up with Love and Duty; and do good to the several Persons you have to do with: Let nothing be wanting in you in order to their being really the better for you, their Souls being the better for you, that they may have cause to say, Blessed be God that ever I lived in such a Family, that ever I had such a Wife, was married to such an Husband, descended of such Parents, served such a Master and Mistress. You will then be pleasant indeed, when you are profitable, when you teach the Ignorant, and reduce the Wanderer; when you enlighten the dark Mind, and blow up the languishing Flame; when you strengthen the weak hands, and confirm the feeble Knees. And I beseech you, seriously consider with your selves, why God did make the Woman, and order out the Conjugal Relation; and we may say the same of others: It was that Persons in those Relations might be Helps meet for one another. And truly that Person lives to no purpose, that doth not live to good purpose; and he doth not live to good Purpose, who doth not live to that Purpose for which God made him, and sent him, and set him in the place where he is: That person who is an useless Vessel, I do not, and you need not wonder, if he be a Vessel in which there is no pleasure. All that know him, may look upon him as an unprofitable burden to the Earth, and so he may be to his Friends, for he doth nothing else but take up a room, and cumber the ground.

USE Third.

Since the taking away of pleasant things doth bring Saints themselves in distress, we may learn how weak, impotent and inconsiderable a Creature man is. The Royal Prophet tells us, 39 Psal. 5. Verily every man at his best state is altogether Vanity. This is a Truth, I have searched it, I have found it, I am sure of it; Verily it is so, not onely some men, those that are poor and sickly and silly, but every man, the youngest, the strongest, the wisest, the most holy; and that not only at some times, and in some Conditions, when he is diseased and discompos'd, but at his best state, when he is most himself, when his Faculties and Powers of Soul and Body are raised up to [Page] the highest pitch, and most in tune for work, then, even then, He is vanity. He not only hath some Vanity in him, some mixture of vanity, some Dross with his Gold, some Water with his Wine, but He is vanity: He may e'en be defined by it; nay more, He is altogether Vanity, it over-spreads him, it runs through the whole, from the sole of the Foot to the Crown of the Head he is Vanity. In se uno omne genus vanitatis complectitur: In himself alone he contains all sorts of Vanity: If any one is lost, it may be found again in Man. The several and manifold lines of Vanity meet in Man as in the Centre of them. The Doctrin we have been discoursing of, is one proof and Evidence hereof. David was a good Man, a godly Man, a man after Gods own Heart, a Man of War, a man of Mettal and courage; when but a Stripling, he did not fear Goliah an huge and mighty Gyant, before whom all Israel trembled; yet when God was pleased to deprive him of his Friend and Brother, to take from him his Ionathan, he was distressed. How great Strangers are all of us at home, and how much unacquainted with our selves! It is very usual for good men to be mistaken about themselves, and that among others in these two cases: They do not know how much they can do and suffer, when God is with them: That which to them seem'd intolerable at a distance, feels light when upon them; they can sing under that which they thought would have broken their Hearts. Hence a good man once said, I was in Prison till I was in Prison. On the other side, They do not know how little they can do or suffer, if God be pleased to subduct from them, and cometh not in to their assistance. This made confident Peter tell our Lord, Though all men should deny him, yet he would not; whereas, when the Temptation came, though Iudas betrayed him, and the rest of the Disciples forsook him, yet Peter was the only man of them that denyed him. But let us return to the business before us. Afflictive Providences may, and oft-times do, bring the best Saints into distresses; and those not only outward in their Condition, so that they shall be compast about with Difficulties, and hemm'd in on every [Page] side, as Israel was at the Red Sea; but likewise inward in their spirits, so as to be brought to their Wits-end, and almost to their Faiths end; they know not which way to turn them, nor what course to steer: They are at a loss both how to bear the Affliction upon them, and what to do in the case.

First, Afflictions, such afflictions may be order'd to good men, as may bring them into those distresses that they shall not know how to bear it. This is often seen and felt. David did not know how to bear the Death of Absalom, but went up and down like a Bedlam, wringing his hands, and crying, Would God I had died for thee, O Absalom, my Son, my Son, 2 Sam. 18. 33. Ionah could not bear the non-fulfilling of his Prophecy concerning the Destruction of Niniveh, nor the withering of his Gourd, for he would have had God take his Life from him, and told him to his Face, He did well to be angry, even unto Death, 4 Ionah 3, and 9 Verses. Thus the spirit is roil'd, the Patience is spent, and the Heart fires and flames. In the 73 Psalm, holy Asaph seeing the Prosperity and flourishing state of the Wicked, while he was daily under a pressing load of Afflictions, and the violent hurries of Temptation, cried out, Ver. 26. That his Flesh and his heart failed. Have not some of us heard poor Creatures under some sore and heavy blow given them by the hand of God, crying out in the Agony and bitter Anguish of their spirits, This is such a loss I cannot bear it? Little considering that Iob did bear more than is laid upon them, and when all was gone at a Clap, fell down and worshipped, saying, The Lord hath given, and the Lord hath taken, blessed be the Name of the Lord. Neither do they consider, that nothing is happened to them, but what is common to man; and what reason is there for extraordinary passions, when there is nothing but ordinary Providences. Once more, they do not consider, what the Apostle saith, viz. That God is faithful, who will not suffer his People to be tempted above what they are able, but will so graciously and tenderly order that they shall be able to bear it. Forbear such Expressions. The Church understood her self, and spake very wisely when she said, 7 Micah 9. I will hear the Indignation[Page]of the Lord: And if she could bear indignation, you may very well resolve to bear affliction.

Secondly, Afflictions do sometimes bring good men into such afflictions, as that they do not know what to do under them. That is an usual cry, Things are so and so with me, that I cannot tell what to do: I do not know in all the World what I shall do. And indeed it must needs be exceeding sad with that Person who is brought to such a loss: Now I shall say these two things to such Persons as these are.

First, Those distresses which amount to this, are too much, and rise to too great an height; and you may thank your selves for them. Be the affliction which you meet with what it will, it is not too much, nor too great; not such as God could have laid on, nor as you did deserve: So Ezra acknowledged in his 9th. Chapt. 13 v. Thou our God hast punished us less than our Iniquities deserve. Remember it is of Gods ordering out, all whose wayes are Mercy and Truth, to them that fear his Name, and keep his Covenant; who doth all things to his People with Wisdom and in Love, measuring out the Potion, and weighing the Burden, that there may not be a grain more than is necessary and fit. But this sore distress is a great deal too much, into which thou hast thrown thy self by thy unbelief and Impatience.

What meanest thou by saying, This I cannot bear? from whom comes it? Was it not from God? and if from God, it is thy Duty to bear it. The Lord Jesus knew better, and spake better, when He said, Shall I not drink of the Cup which my Father hath given me to drink of? 18 Ioh. 11. and how will you avoid it? how can you help your selves? Can you shake off the burden? If not, you must bear it. Thine arrows stick fast in me, said David, 38 Psal: 2. v. Yes, too fast for him to pull out with all the strength he had. See to it, that you bear it becomingly, submissively, like a Child whose will is bowed to the Will of God, and swallowed up by it. Let Patience have its perfect work. Be the present load what it will, if you will not bear it, you take a Course to bring upon your selves an heavier. What doth a wild Bull in a Net do when he tosseth, and kicks, and flings, but intangles himself the more? He had better be quiet.

[Page]Again, Art thou thy self when thou sayest, I know not what to do? Have you been in the School of Christ, and taught of God, and yet such a Dunce as not to know what to do? You ought to know and do too. Your work is before you, and will you not see it? I beseech you to sit down, and recollect your selves, seriously commune with your own Hearts, propound the Question, What is the will of God concerning me? There is no State or Condition in which you are or can be, but therein you may find something, yea enough to do. You may do something to please and honour God, and something to help and profit your selves: You may therein set Faith at work, and Patience at work: A time of Affliction is the proper season for those Graces to yield their Fruit, those Spices to flow forth. Now act submission to the Divine Will: Here am I, let him do what seemeth good unto him: Fall to Improving of the Affliction, get Meat out of the Eater, Honey from the Carkase of the Lion, that what hath devoured thy Comforts, may seed thy Graces; see if you cannot by an holy Chimistry extract Gains out of Losses, and turn Iron into Gold: Try what advantage you can make of the Sickness that consumes you, of the pain that grinds and tortures you; what Life you can fetch out of the Grave, the death of such a Friend or Relation; there is no Affliction with which we are exercised, but it puts into our hands an opportunity for some special work or other; there is no Condition but what hath a particular duty belonging to it. Do not say, I am now altogether useless and unserviceable; who is it that hath made thee so? God hath not, have a care thou dost not make thy self so: What thô thy Work doth not lie where it did, it lieth somewhere, find it out, and do it.

I most freely and readily grant, you cannot do your present Duty, nor any thing else in your own strength, as it ought to be done. You cannot stir a Finger without Divine Concurrence, nor lift up a Prayer, unless the Spirit set his hand to it; there must be an helping of the Infirmity, else no performance of the Duty. It is one above that worketh both to will and to do, of his own good pleasure: But however, go you about your Work, set to it heartily, and in good earnest, going for [Page]strength where it is to be had: Seek it in, and from Christ, in whom it is laid up for you. To this purpose, for your Encouragement, remember that of Paul in the 4 Phil. 13. I can do all things thrô Christ, who strengtheneth me. Upon the gracious conveyances of Life, Spirit and Power from Christ, he is able to do the work of a Christian, and of an Apostle, to resist Temptation, to bear Affliction, and glory in Tribulation: He was able wisely to improve what he had, and willingly to part with it; able to deny himself, and yet enjoy himself, when he had done so. In short, while you bitterly complain, that you know not what to do, have a care you do not overdo, in inflaming your own wounds, afflicting and sinking your own Spirits, when the hand of God hath touched you.

Secondly, Labour to extricate your selves, and with all possible speed procure your own deliverance and enlargement out of these Distresses. Submit to the Loss God hath order'd out to you, and to the Affliction with which you are exercised: Hath he brought you into the Dust, lay your Mouths there, and lie quietly till he bring you forth to the light, and shew you his Smiles and Salvation; but get out of the distress as fast as may be, only see that it be in the right way. Be content that a Storm should be upon thy Tabernacle as long as God will have it there, but command thy Soul to be silent, and still, and as soon as thou canst, recover the calm of thy Spirit. Our Lord and Saviour of his own accord came to do the Will of his Father, and without hesitancy yielded to a suffering Condition, not running from it to the last, but breathing out his last upon a Cross, but his Agony did not last long; very sharp indeed it was, so that therein he sweat drops of Blood, but it was short, and quickly went over again, and in all his after Trials he expressed a full and most sweet Composure of Soul, and carried it with a true greatness of Spirit. There should be in us a due sense of Losses and Afflictions; otherwise we shall be guilty of offering an Affront unto God, and putting a slight upon him; and we shall prejudice our selves by not serching that good out of an Actiction which we might: But still we must be careful to moderate our grief as much as possibly we can, both as to degree and duration, returning to a right and even Temper. It is most honourable for the Christian, and comfortable to him, when Grace doth that which Time will. In order hereunto, I advise these four things.

First, Ease your selves in a way of Prayer. It is indeed very good, when an Oppressed Person can broach the Vessel, and give his Sorrow vent in Tears: I my self have known some (among others an [Page] Eminent and Noble Lady) so full of Sorrow, that their Hearts were ready to break, relieved by Weeping, when all their Friends that came to Comfort them, prov'd Physicians of no value; but the best, and most excellent way, is to mingle Tears and Prayers together. Weep over your Afflictions if you can, but withal go and tell your Father of them, pouring out the Complaints and Desires of your Souls into his Bosom. Poor Hannah was in great distress, having an Adversary in the House with her, who multiplied provocations to make her fret, whereupon she became bitter of Soul: In that Case she tried what God would do, and sought unto him, 1 Samuel 1. 10. She wept sore; that she could not help, nor did she endeavour it, Tears have their Rhetorick, but she also prayed: And O! how much did she gain by it, what abundance of Peace, what Quietness and Comfort did her Prayer fetch into her! It is said, ver. 18. She went away, and her Countenance was no more sad: While she was praying, God gave her a Gracious Smile, a look of Love, and she was a cheerful Woman ever after. Faith and Prayer will do the work, notwithstanding the difficulties of it, and scatter the Clouds, be they never so thick. The more a gracious Soul relies on God in a way of Believing, and seeks him in a way of humble, fervent Supplication, the easier will every Burden be to it, the lighter every Affliction, and the more comfortable every Condition.

Secondly, Put the most fair and candid sense you can upon Providences; and make the best interpretation of every thing God doth with you. We should have both Honourable Thoughts of it, and Amicable too, for He is too Righteous to do wrong to any of his Creatures, and too Gracious to do hurt to any of his Children. When our Lord had open'd the Ears of the Deaf Man, and loos'd his Tongue, the People said 7 Mark 37. He hath done all things well: say the same of God, for it is true: He doth not fail in any of his Undertakings, nor miscarry in any of the works of his hands, but doth all things like himself, like a God. Do not only assert this of his Providences in General, but bring it down, and apply it to particular Dispensations. He hath done well in this, and well in that, 119 Psalm 65. Thou hast dealt well with thy Servant, O Lord, according to thy Word: 71 Verse, It is good for me that I have been afflicted. 75. I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me; Go ye, and do likewise. He hath done well in emptying me, for had I continued full, I might have grown proud, and denied him, saying, who is the Lord: He hath done well in taking my Husband, my Father, my Teacher from me, for being ripe for Heaven, he was gathered. He had finished that Work which was given him to do; and it is more than a thousand pities that a Good Man should outlive his Work, or stay in a place where he hath nothing to do: It is pity but that a Faithful [Page] Servant of Christ, when he hath dispatch'd the business he came for, should forthwith be taken up to his Rest, and have an entrance granted him into the Ioy of his Lord: Believe this also, That in all God's dealings with you, he intends you a Kindness; if a Raven be sent to Elijah, it shall carry Food for him; the very Rod blossoms with Love, and bears the peaceable fruit of Righteousness. Iacob was mistaken, when he said, 42 Gen. 36. All these things are against me: Good Man, he little knew then what God was doing for him. Do you rather say with Paul, 8 Romans 28. We know that all things work together for good, to them that love God; this shall work so, and that likewise.

Thirdly, Look off from the Afflictions you feel, to the mercies you have; from the Comforts you have lost, to those that are yet left. God might have stript you of all, for you have made frequent forfeitures. We took notice before of God's dealing with Vpright Iob, who in a little time was deprived of all, brought to the Ashes, having his Body over and above smitten with fore Boils, from the sole of his Foot, even to his Crown, yet had he then something left him for his Support and Comfort, viz. The witness of his Conscience. Tho' his Wife was very unkind, a Thorn in his side, and spake bitterly, when she bade him Curse God, and die; yet Conscience was within him like a Bird of Paradise that sung sweetly, while it told him, he was not wicked, and bare Testimony to his Integrity. God hath taken from you an Husband, a Father, a Wife, a Mother, a Child, one Child after another, a dear Brother or Sister, a faithful Friend, a diligent Labourer in the Vineyard: But ask your selves the Question, what hath God left me? And be sure that the present Loss, be it what it will, do not so corrupt and vitiate thy Palate, as that thou shouldest not taste the remaining Mercy: Rather let the Mercy which remains influence thy Spirit to the alleviating of the present Loss, and enabling thee to bear thy Burden the better. Possibly some here have lost the Husband, or Father is dead, Estate is spent, Debtors are broke, Trade fails, all is gone, and no visible way for a Livelihood. Be it so, yet there is something left for you; namely, a God, can you not live upon him? Cannot you rejoyce in him? You may read of one that could, 3 Habbuk. 17, 18. and you have Promises left, which are exceeding great and precious: Go feed upon them, believe them, plead them, and turn them into Prayer.

Lastly, Often relieve your selves with Meditations upon the fulness and sweetness of Christ. Was Ionathan pleasant to David? how pleasant then is Iesus, far more than Ionathan was, or ever could have been? And tho' Ionathan be dead, yet Iesus is risen. He is said to rejoyce over his Church as the Bridegroom over the Bride: And he saith, 7 Cant. 6. How fair and how pleasant art thou, O love, for delights! And shall not [Page] Saints reckon Christ so? They that know what he is, and what Communion with him is, do, and will witness with the Spouse in 1 Cant. 16. Behold! thou art fair, my Beloved, yea, and pleasant. O, how fair must he needs be, who is the Sun of Righteousness, who outshines all the Beauties in the World, all the Angels in Heaven, and who is the brightness of his Fathers Glory, the express Image of his Person, 1 Heb. 3. And how pleasant must he needs be, who puts a sweetness into our worst things, so that the Saints have taken joyfully the spoiling of their goods, 10 Heb. 34. and a deliciousness into their best things. It is He that makes Truths sweet, being the Marrow of the Gospel; and Ordinances sweet, they are but the Dishes, he the Feast. It is He that makes Heaven sweet: What would that place be without his Company? There indeed Saints are, and shall be without Sin, and without Sorrow, above Affliction, and above Temptation; all this is very good, but that which commends it, and is its self yet better, is, they shall there be with Christ. 14 Ioh, 3. Where I am, there ye shall be also: And said Paul, 1 Phil. I desire to be dissolved, and to be with Christ, which is far better. Yea, it is Christ that commends God himself to us, for out of him he is a consuming Fire, and everlasting burnings; 33 Isa. 14. We could not endure his Presence. In him He is reconciled, a Father of Mercies, and God of Comforts, 2 Cor. 1. 3. So that he must needs be pleasant, and with this comfort your selves: Whoever is dead, whatever is gone, you have Christ still, who hath said, He will not leave you comfortless, but will come to you.

It may now be expected I should speak something concerning my Dear Brother, who fought a good Fight, kept the Faith, served his Generation according to the Will of God▪ and hath now finished his Course; but there is no need, his Works praise him: You have known his Doctrine, and manner of Life, and so have others who were gainers by his Ministry, being begotten, nourished and built up by the Gospel he Preached. Take therefore what I shall say in short; thus: He was well accomplished with Learning, and furnished for the Work to which God had call'd him. His Abilities and stock of Knowledge were very considerable, as they found who conversed with him. He was, I am perswaded, truly Gracious, an humble Christian, a profitable Preacher, an able Catechist, and a Faithful Friend: He was a wise Man, and a Man of Peace, one that did adorn his Profession by his unreproveable and exemplary Conversation. God hath been pleased to take him from us, I do bewail my Loss, and so do many of you yours: But he had done his Work, and is now, I doubt not, taking an Everlasting Rest in the Bosom of his dearest Lord. His Faith let us follow, considering the end of his Conversation.

FINIS.

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§

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[Page]

A SERMON Preach'd at CROSBY-SQUARE, Jan. 8. 1692.

Upon the FUNERAL Of that Faithful Servant of Christ, Mr. John Reynolds, Who Died in the Lord the preceding 25 Decemb.

By SAMUEL SLATER, Minister of the Gospel.

LONDON, Printed for I. Lawrence at the Angel in the Poultrey. 1693.

TO Mris. Reynolds.

[Page]

[Page]

Dear Sister,

ALL these things shall be dissolved, the very Heaven and Earth, and so must our Relations, however delightful, for they are only for a time. Death with its cold hand will easily loose the straitest Knot that coupled the most suitable and affectionate Pair: You frequently have heard and seen it, now you feel it. God hath been pleased to make a breach upon you, Oh that he would fill it up by standing himself in it: By the Father of Mercies, and God of Bowels, great and precious Promises are made to the solitary, Widow, which are Yea and Amen; sue them out by Prayer, and live upon them by Faith. It is well with your Deceased Husband, and whatever straits and Difficulties you may for a time meet with, I hope it will be so with you. What I heartily pray for you, is, that you may have a full Enjoyment of God in the end, and receive Supports from him by the way, together with fresh and full supplies of Grace, Peace and Comfort. [Page] You by and with your Son desir'd the printing of the following Discourse, I could not deny you: Now it sees the light, may it do good to you, and many more through the Blessing of God accompanying it; which will be the Rejoycing of

Your Sympathizing Friend and Brother, Samuel Slater.

From my Study, Ian. 19. 92/3

Newly published, and sold by John Lawrence at the Angel in the Poultrey.

A Sermon Preached on the Thanksgiving-day, the 27th. of October, 1692. at Crosby-Square. By Samuel Slater, Minister of the Gospel. Quarto.

A good Minister of Iesus Christ. A Funeral Sermon for the Reverend Mr. Richard Steel, a Faithful and Useful Minister of the Gospel. Delivered Novemb. 27. 1692. By George Hamond, M. A. and Minister of the Gospel. Octavo.

Mr. Addy's Short-Hand is newly Re-printed, the Bible being Printed in the same Short-hand. Octavo.

Information about this book

Title statement

A sermon preach'd at Crosby-Square, Jan. 8, 1692 upon the funeral of that faithful servant of Christ, Mr. John Reynolds, who died in the Lord the preceding 25 Decemb. / by Samuel Slater ...

Slater, Samuel, d. 1704.

Edition statement

1693

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Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2004-03 (EEBO-TCP Phase 1).

ID [DLPS]

A60352

ID [STC]

Wing S3972

ID [STC]

ESTC R37561

ID [EEBO-CITATION]

16973888

ID [OCLC]

ocm 16973888

ID [VID]

105573

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(EEBO-TCP ; phase 1, no. A60352)

Transcribed from: (Early English Books Online ; image set 105573)

Images scanned from microfilm: (Early English books, 1641-1700 ; 1159:13)

Source

— A sermon preach'd at Crosby-Square, Jan. 8, 1692 upon the funeral of that faithful servant of Christ, Mr. John Reynolds, who died in the Lord the preceding 25 Decemb. / by Samuel Slater ..., Slater, Samuel, d. 1704..

Extent

[4], 32 p.

Printed for J. Lawrence ...,. London :: 1693.. (Title within mourning border.) (Advertisement: prelim. p. [4]) (Reproduction of original in the Cambridge University Library.)

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