Whatsoever GOD doeth is Well done.
Run now I pray thee, to meet her, and say unto her, Is it well with thee? Is it well with thy Husband? Is it well with the Child: And she answered, It is well.
WE have in this Chapter an account of Five Miracles wro't by the hand of Elisha the Prophet. It is the Second of 'em only that will fall under our present Consideration, namely, That of his obtaining the Blessing of a Son for an Ancient Couple who had been long Childless. The History of which begins at Ver 8. It fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was as oft as he passed by, be turned in thither to eat bread. In the [Page 2]Verses following, we have an account of the Kindness of this great woman to the Prophet, who not only (with the leave of her Husband) hid him Welcome to her House, and the Entertainment of it; but she provides a Lodging room for him, whether he was wont frequently to turn in, when in his Circuit he passed that way, Ver. 9, 10, 11.
The holy Man in gratitude for this Kindness, consults what Recompence he should make her (for Religion and Grace teach men gratitude.) He offers to use his Interest for her at the King's Court; but she needs not this Favour, ver 13. Well, he consulteth his Servant Gehazi, what shall be done for her, wherein he may Oblige her? Who tells his Master, That she is Childless; hath a great Estate, but no Son to Heir it, ver. 14 The Prophet then sends for her, and promises her she shall have a Son; which was a great surprize to her; but was fulfilled at the exact appointed time, Ver. 15,—17. The woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life. This no doubt was great Joy to the Family when the Heir was born. And after the Birth of this their Son, the Prophet no doubt was doubly welcome to the Parents; and the Child, no doubt was dear to the Prophet, as being a Son of his Prayers; and to the Parents, as being [Page 3]the Son of their Old Age, and an only Son: But as dear as he was to them all, he was not too dear for Death. For now being big eno' just to run abroad, he follows his Father into the Field; where either the Coldness of the Earth, or Heat of the Sun in harvest-time overcame the Child, that was tenderly bred; and he complains to his Father that his Head akes; who sends him home to his Mother, not suspecting him to be dangerously Ill; where he lay in his Mothers Arms till Noon and then died, ver 18, —20.
But she (instead of sending for her Neighbours to lay out her dead Child) retires into the little Chamber and lays him on the Prophet's Bed; then goes out, shutting the door after her, and runs into the Field to her Husband, not to acquaint him with the sorrowful News, but to beg leave of him to go to the Prophet: He (after some Objections) gives her Leave; which she having obtained and a Servant to wait on her, makes all possible speed to the Prophet, with an heart full eno' of grief, Tho' she behaved so excellently under it, and makes no more discovery of it. The Prophet seeing her coming, for whom he had so great a Respect, sendeth his Servant Gehazi to Enquire whether any thing was amiss with her, or her Family? As in the Text, Run now, I pray thee, to meet her, and say unto her, Is it well [Page 4]with thee? Is it well with thy Husband? Is it well with the Child? And she answered, It is well.
Here we have,
- 1. The Question which the Prophet by his Servant put to her, which is very particular, Is it well with thee with thy Husband & with the Child? Is all well with thy Family? Thus it becomes the men of God, to Enquire of the welfare of their People with a tender concern to know how it fares with their Families, and with their Souls; how Religion flourisheth among them, and what is to be done for them.
- 2. The Reply that she makes to this Question. And she answered, It is well. "Gebazi was not the man she came to complain to, and therefore she turns him off with this general Answer, It is well. However, this she speaks very seriously, as a pious and good Woman: And there is much in the Answer; It manifests the excellent temper of her Mind, her quiet Resignation to the Providence of God, and her Faith that all should be well in the Conclusion. It is well with me: Tho' I am sorely bereaved and afflicted, Yet 'tis what God hath done, and what he doeth is well, and shall be well; and he can make it well to me, and well to my Husband. 'Tis well with me, and well with my Husband; yea, and it is well with the Child too. Tho' the Child now lay dead in the House. This saying of hers, was not the Effect of her [Page 5]stupidity, as tho' she was insensible of the Awfulness of the Providence, or didn't sufficiently feel her Loss. No, It appears by the Verses following, that her Soul was full eno' of Anguish; nor could a Mothers Bowels be more rent, than hers were; for her Soul was vexed within her, Ver 27. But it was her Grace and Faith that made her thus quiet and resigned, and caused her to carry it so excellent well under so heavy and shocking a Dispensation, as the loss of her dear and only Son, and the Son of her old Age, when she could not expect another: Yet she could (and that very seriously and well consistent with her duty) say, It is well; 'tis well with me, and well with my Husband, tho' our all be taken from us; and it is well with the Child too, tho' it be dead.
The general Observation or Doctrinal Point may be this,
DOCTRINE.
That when God removes our dearest Relations out of the World by Death, it becomes us in quiet Submission to the divine Providence, to say, It is well both with us and with them. — And she answered, It is well.
And it is just ground of Comfort when we can say this in Faith and Hope, as she did.
[Page 6] The Doctrine may be spoken to under the Three following Propositions, Namely,
- PROP. I. That our dearest Relations, and we too, are Mortal, and must be Remov'd out of the World by Death.
- PROP. II. That when any are Removed out of the World by Death, 'tis divine Providence that orders the Time, and all the Circumstances of their Removal. Hence,
- PROP. III. When our dearest Relations are so Removed, it becomes us in quiet Submission to the divine Providence, to say it is well both with us and with them.
PROP. I. That our dearest Relations, and we too, are Mortal, and must be Removed out of the World by Death.
This is a Truth no less certain, than it is awful; which tho' it cannot be too much tho't of by us, yet needs little to be said for the proof of it. All grant this Truth. Every one knows that he must die, Eccl. ix. 5. For the living know that they shall die. And there is a Statute Law of Heaven for it, Heb. ix. 27. Is is appointed to man once to die. And the royal Preacher assures us, That this is the end of all men, and the living will lay it to his heart, Eccl. vii. 2 Our dear Relatives, in whom we enjoy the greatest Comfort, are Mortal and must die. [Page 7] There they buried Abraham & Sarah his wife, there they buried Isaac and Rebecca his wife, and there I buried Leah, Gen. xlix. 31. Friends are precious Comforts, yet they are fading Comforts too, that we can't Enjoy always. We and they must have our parting time. Children are pleasant Flowers in our Eyes; but we must remember that they are but fading Flowers, that Death may soon turn into a lump of cold Clay and make us willing to bury them out of our fight. And we should remember that these dear Comforts may suddenly be remov'd from us, as it was with the Child referr'd to in our Text: Well with his Father in the Morning, yet dead with his Mother at Noon. And as sudden may our own Deaths be. We know not at what Watch our Lord and Master may call for us. How highly then does it concern us to make it our first and great care to be also ready. Blessed is that servant whom when his Lord cometh he shall find so doing, Mat. xxiv. 46.
PROP. II. When any are Removed out of the World by Death, it is divine Providence that orders the Time & all the Circumstances of their Removal.
Here it may briefly be observed.
1. That the precise Time of every persons Death, is Pre-determined in the divine Counsel or Decree; is that whatever of Contingency may seem to attend [Page 8]the Death of any, as to Time, Place, Instruments, Causes, &c. yet with respect to the divine Decree, there can be no such thing. The exact time of every persons Death being fore-known, appointed & fixed in the divine Fore knowlege and Decree, to a very moment; and therefore shall come at the exact Time, but cannot pass it. It there not an appointed time to man upon Earth? Are not his days also like the days of an Hireling? Job vii 1. He that is hir'd, indents for a certain determinate Time, the period of which is exactly fixed. So long he can be held and no longer. So Job tells us it is with respect to the Date of humane Life. Every one hath his exact number of Years, Months, Days and Hours appointed him to fulfil in the World. And thus far he must come, and no further: Seeing his days are determined, the number of his months are with thee: Thou hast appointed his Bounds that he cannot pass, Chap. xiv. 5. Yea, before the Child is born, it is appointed and determined just how long it shall live, and its Bounds are fix'd; which is equally Decreed in the divine Counsels and Fore-knowlege with its Birth. Hence we read, That to every thing there is a Season and a Time (That is, Predetermined, Appointed and Fixed in the divine Decree) to every purpose under Heaven. A time to be Born, and a time to Die, Eccl. iii. beg.
[Page 9] 2. The Providence of God orders all the Second Causes & the Circumstances of them, by which every one is bro't unto Death in his exact appointed time. For I know that thou wilt bring me unto death, and to the house appointed for all living, Job xxx 23. Thou wilt bring me unto death: For whatever be the Instrument, whatever be the Means by what the Effect is bro't about, God's Providence is the chief Efficient: At the Ordering and under the special Direction of which, every thing is Effected. And God by his Providence performs that, and that only which was appointed, and in the appointed time & method. That those Effects which with respect to Second Causes were most contingent, yet with respect to the First Cause of all, are no more than what were long before determined on and appointed. So that as Job tells us, The thing that God accomplisheth in his Providence, is the same and no other than what was before fix'd and determined on in the Decree. Chap. xxiii. 14. For He performeth the thing that is appointed for me, and many such things are with him. And if as our blessed Saviour tells, the very Hairs of our head are so numbred (in the divine Decree or Counsel) as that not one of them can fall to the ground, without the ordering of divine Providence; then much more our Deaths & all the Circumstances attending them, are certainly at the Ordering and under the [Page 10]Direction of divine Providence. It follows then, that when any are removed out of the world by Death, divine Providence hath Ordered the Time, and all the Circumstances attending their Removal.
Hence,
PROP. III. When our dearest Relations are so Remov'd, it becomes us in quiet Submission to the divine Providence, to say, It is well both with us and with them.
This is the Language of that excellent, vertuous and pious Woman in our Text, under a very sore and sudden Bereavement. Her only Son and only Child, a Child of Promise and a Child of Prayer, and a Child of Old Age, and given her in Love; and yet taken away by a sudden Death, Well in the Morning, and dead by Noon; and died in her Arms: All her care, tenderness and Prayers cannot keep it alive, † The stroke is very heavy. Yet how admirably doth the pious Mother keep her temper, and govern her spirit under this most surprizing Affliction! Not one peevish or indecent word comes out of her mouth; but her speech and behaviour manifests a humble Resignation to the divine Providence. And Excellent Pattern for Christian Imitation! And when the Prophet [Page 11]by his Servant puts that Question to her, Is it well with thee? Is it well with thy Husband? Is it well with the Child? She answered, It is Well qd It is well with me, It is well with my Husband, & it is well with the Child. This is the Language of her quiet Submission to the Providence of God, Acknowledging that all is well that He doth; and of her Faith, That all should be well in the Conclusion. And surely she spake right in this. And it is (no doubt) written for our Learning, and does teach us a like Submission and humble Patience under the afflicting hand of God, when in like for bereaved of dear Relatives. This should be the Language of our humble Resignation, It is well with us, and it is well with them. Thus he, 1 Sam. iii. 18 And be said, It is the Lord: let him do what seemeth him good.
But here will arise Two important Enquiries, viz.
- Quest, 1. In what sense may, and ought we to say, It is well with us, when our dear Friends are Removed from us by Death?
- Quest 2. In what sense may we say, It is well with our departed Friends when so Removed?
1. The first Enquiry then is, In what sense may, and ought we to say, It is well with us, when our dear Friends are Removed from us by Death?
This Question must be answered, first Negatively, and then Positively.
[Page 12] Answ. 1. Negatively. We mustn't understand this Assertion in our Doctrine, as tho' Religion and Grace remov'd the Bonds of Nature, or taught us less to value the Lives of our Friends, or to make light of their Death; or taught us not to Mourn their Removal. No, Nothing like Religion and Grace to make men tender-hearted, compassionate, full of love & goodness to their Friends. So that that Phrase, It is well with us when our dear Friends are removed from us, must not be otherwise understood, but that,
(1) Such Afflictions are in themselves Evils, and as such are to be Resented. No Evil in it self considered, is to be chosen; nor can we say of it, It is well. Afflictions in themselves consider'd, are the fruits and effects of Sin, and as such are not to be chosen, but deprecated. The Removal of dear Friends is a great loss; the affliction is great. and as such cannot be chosen. Nor can we say of it without sin, That it is well we have lost them: Which would be the most monstrous Inhumanity. Religion don't teach us to cast off Natural Affection; which to do is very sinful, and an horrid violation of the Law of Nature; for which the Gentiles stand Indicted & Condemned by the Apostle, Rom i. 31 Without Natural affection, Implacable, Ʋnmerciful.
Hence,
(2) It can't in'end but that we ought to Mourn our loss in their Removal. Grief is Natural, and [Page 13]never more so, than on such sorrowful Occasions. And tho' natural Affection is ever to be govern'd by Reason and Religion, and to be kept within due Bounds, that we be not excessive in our Mourning (for Excess in any thing is Sinful) Yet we are never to act contrary to Humanity, as those do who Mourn not the death of their dear Friends. So the royal Teacher exhorts, My son, despise not the chastning of the Lord, neither be weary of his correction, Prov. iii. II. Not to be affected with such Afflictions, not to lay to heart such Bereavements, nor to be awaken'd by them, is to despise the Chastning of the Lord here forbidden. 'Tis with Ephraim to bear Afflictions as a Bullock unaccuftom'd to the Yoke. We must not (saith Mr. Henry) be Stocks and Stones and Stoicks under our Afflictions; insensible of them, without feeling under them, or unmindful of the Errand on which they are sent. We must not thus despise the Chastning of the Lord. Tho' on the other hand, We must take heed that we don't faint under them; that we be not dispirited, nor run into Excess and suffer our selves to be unfitted for duty by our Afflictions.
(3) It does not intend but that there may be the righteous Displeasure of God in such Afflictions; which ought to be very humbling to us. On this account, such frowns of Providence appear awful, [Page 14]as there may be the displeasure of God discern'd in them. Then surely, on this account we cannot say, It is well. It is not well, but awful that we should offend our Maker, & expose our selves to his Frowns and righteous Displeasure; making divine Chastisements needful for us; on which account we have reason to walk softly under Afflictions and greatly to humble our selves before God, making that humble Petition Job does, Chap. X. ver. 2. I will say unto God, Do not condemn me; shew me wherefore thou contendest with me. And we ought to improve all for the promoting our Repentance & future Amendment. So Elihu advises Job, Chap. xxxiv. 31, 32. Surely it is meet to be said unto God, I have born Chastisement, I will not offend any more.
But thus far in a Negative way, to keep us from mistakes is what follows. I now pass on to say,
2. And Posuively. That we may and ought, in a quiet Submission to the divine Providence, to say, It is well with us, when our dear Friends are removed from us by Death; or when under the exercise of any Affliction. And that on the following accounts especially, Namely,
- (I) As our Afflictions are no other than what God hath seen meet to Exercise us withal. So we may and outh quietly to say, It is well. For what God does is well done. 'Tis done in infinite [Page 15]Wisdom and Justice, and not without good Reason: Therefore it is well, as it is from God, and order'd by his Wisdom; who knows all his own Works and the Reason of them, from the beginning to the end, Act. xv. 18. Nor is this any way inconsistent with what we above observ'd: For we may be truly sensible of our Afflictions, and mourn our Loss, and yet at the same time may say with her in the Text, It is well. 'Tis what infinite Wisdom hath order'd, 'Tis what the Great Governour of the World hath done; and therefore it is what we ought to acquiesce in as well done, and wisely done, tho' it be for a humbling to us and fills us with pain & sorrow. And thus it seems to have been with her in the text. Her Grief was great; her Soul was sore vexed; her Bowels were rent for the loss of her only Son: Yet discerning by Faith the Hand of God in it; seeing it was He that had done it who does every thing wisely & well, and has the alone Right to dispose of his Creatures, as in his own Wisdom he sees best, this silences her, calms her spirit; or at least keeps her from immoderate Sorrow, and from all indecent Behaviour. But this is still her humble Language, It is well with me, &c. It is no otherwise than what an Alwise God, a Righteous Sovereign & a Merciful Father hath done, & that must needs be well done. It is the Lord, let him do what seemeth him good.
- [Page 16] (2) As all our Afflictions have Merey mixed with them, & are ever less than our Iniquities do deserve, so we may say, It is well with us, be our Afflictions what they will. Our Afflictions in this life, ever have a mixture of Mercy with them, and ever less than our Iniquities do deserve. This the Church acknowleges, Ezra ix. 13. Have we our dear Friends remov'd from us by Death? We our selves are yet spar'd, and have further time allow'd us wherein to prepare for our own Dissolutions; and an't this a Mercy? An't it well for us? Had we been taken and they spar'd, where then had we been? Have we yet reason to complain or repine at the Providence? Surely, no. Wherefore doth the living man complain, a man for the punishment of his sins? Lam. iii 39. It is of God's meer Mercy that we are living Men, & living Women our selves. And shall a living man complain under any Affliction or Bereavement? No, he has more reason to be thankful for Life and the Blessings of it, than to complain of the Afflictions and Calamities of humane Life. It better becomes us to say, It is well with us that we are our selves alive, which is mare mercy than we deserve. Besides, we have many Mercies to few Afflictions; and an't it great Mercy that it is so? And would it not be very sinful in us, to suffer a few Afflictions, (tho' heavy & grievous) to imbitter all our [Page 17]Mercies to us, and render us unthankful for them? Yes. It surely better becomes us to say, It is well with us that we have so many Mercies to so few Afflictions. We have had a dear Relation remov'd from us, but how many have we left to comfort us? We have had, it may be, some part of our Substance remov'd, yet we have more left us than was taken from us. We have been cross'd & disappointed in some of our Enterprizes, but have we not been bless'd and prosper'd in other respects? You have, perhaps, met with much Affliction in one Relation, Friend or Child; but then hav'nt you as much Comfort in some others, in whom you enjoy a great Blessing? And isn't this Mercy? Thus the compare your Mercies with your Afflictions; weigh them in an even Balance, and the say, whether your Language ought not to be the same with hers in the Text, It is well with me, &c.
- (3) As the Dispensation it self that we are exercised with (be it what it will) is under the Direction of an Alwise God, who knows how to bring about his own Glory and our best good by it, so we have reason on this account quietly to say, It is well. This Dispenfation, this Affliction is not from a Creature: 'Tisn't order'd nor bro't about by a Creature, but by the Alwise CREATOR. And it is under the Government, and at the Direction of his Wisdom, who can bring about [Page 18]his own Glory & advance our best good by it. Which Consideration affords just ground for Comfort, and should be quieting to us. This Job in his Afflictions seems to take special notice of, and (no doubt) was quieting to his spirit, Chap. xxiii. ver. 14. For he performeth the thing that is appointed for me, and many such things are with him. We are ready to say, These things are against us; but that we don't know: The Providence, indeed, may look dark & awful, but yet it is under the direction of the divine Wisdom, which, it may be, is consulting our best good in it; and if we are sincere Christains we have a sure Promise for it: For saith the Apostle, We know that all things work together for good to them that love God, to them that are the called according to his Purpose, Rom. viii. 28. Then ought we not, considering this, quietly to say, It is well? We are, it may be, under a Cloud; an heavy Burden it upon us: But yet, 'tis laid on us by God himself, and is at the Ordering of His Providence, who is a God of tender Mercy; who Considers our Frame, and can lighten our Burden and make it Easie to us when he sees fit. Jacob complains when his Son Joseph was Sold into Egypt, and Simeon lay Bound there, and Benjamin must needs go down. Now saith he, Joseph is not, and Simeon is not, and ye will take Benjamin away; all these things are against me, [Page 19]Gen. xlii. 36. † But that divine Wisdom that ordered the Dispensation, design'd his good and the good of his Family by it, as he himself saw afterwards to his abundant satisfaction. But at present he is full of melancholy tho'ts; too ready to complain: He gives up Joseph & Simeon as lost; whereas Joseph was in honour, and Simeon in the way to it. And then from his mistaken apprehension about the Providence, he complains, That all these things were against him; when they were for him and his Family ‖. Thus thro' cur lgnorance of the wise designs of divine Providence, and thro' the weakness of our Faith, we often apprehend that to be against us, which is really for us. We are afflicted in Body, in Name, Estate, Relations, &c. and we are ready to complain, That all these things are against us; whereas if we are sincere Christians, these things are working out for us a far more exceeding, and an eternal weight of glory, Cor.iv. 17.
- (4) As such Afflictive Dispensations have in them an Awakening tendency, which we may improve to that End, and may pray for a sanctifi'd Improvement of, so we have reason to say, It is well with us when we are Afflicted. We need frequently to be Awak'd out of that Security, which the World and Pleasure are lulling us [Page 20]into; and to be stirr'd up and Quickned in the way of our Duty: And Afflictions may prove of great Service to us, unto these Ends, Hos. v. 15. —In their affliction they will seek me early. And that our Afflictions may have this happy Effect, 'tis our duty to be much in Prayer to God for a sanctified Improvement of them. Times of Afflictions shou'd especially be Praying times. Call upon me in the day of trouble, Psal. l. 15. Is any among you afflicted? let him pray, Jam. v. 13. Our afflictions, tho' we see them coming from the hand of God, must drive us to him, and not drive us from him: And when they do so, surely we have reason to say, It is well with us. Because this is what we greatly need, and by this means, those very Afflictions that we are so ready to complain of, as against us, may be turn'd into the greatest Mercies to us, and without which we might have perish'd in our sinsul Security. Hence therefore,
- (5) & finally, If our Afflictions be really Sanctified to us for our spiritual good; do prove truly Humbling, Awakening and Quickning to us, that by them we are furthered in our way to Heaven, have we not then abundant reason to say, It is well with us when we are so afflicted? since that which makes most for our best Interest is certainly the best for us. The Psalmist, who was much in affliction, tells us from his own Experience, That it was well with him, and good for him that he had been [Page 21]afflicted, & gives us the reason why, Psal. cxix 67 Before I was afflicted I went astray, but now have I kept thy word. And ver. 71. It is good for me that I have been afflicted, that I might learn thy statutes. While in Prosperity, we are apt to be Secure, grow Worldly, indulge Pleasures, forget God, and grow deaf to the Counsels of his Word: But sanctified Afflictions humble and awake us, shew us the Vanity of the world, the Emptiness of creature comforts, soften the heart, and open the ears to discipline; on all which accounts we have reason to say, It is well with us. Thus Afflictions many times prove the greatest Mercies to good people We read, in Exod. i. 12 That the more the children of Israel were afflicted, the more they grew Many times, days of affliction are the most growing days with a Christian: And is it not we with them when it is so? So that upon Consideration of the whole, this should still be our humble Language under Afflictions, It is Well. All well that God does.
Thus much in way of Answer to the First Enquiry. The Second was,
Quest. 2. In what sense may we say, It is well with our departed Friends, when remov'd by Death?
This Enquiry must in like manner, be Answered both Negatively and Positively.
[Page 22] 1. Negatively, If they are taken away in their Sins, we know it is not well with them. He that dies in an Unpardon'd, Graceless, Christless Condition, dies under the Efficacy of the Curse, and his very Death is in dreadful Judgment. 'Tis to him the beginning of Sorrow. It cannot be well with him after Death; but he is undone, for ever undone, and is gone to ly down in endless Sorrows. Wo unto the wicked, it shall be Ill with him; for the reward of his hands shall be given him, Isa. iii. 11. Wo unto them, for the day is come, the time of their visitation. They must have it their Portion to dwell for ever in devouring Fire and with everlasting Burnings; where there is Wailing and gnashing of Teeth for ever. The very tho is of this is eno' to make the stourest heart to tremble, and should be meditated on by us, to our Awakening & timely Repentance, and to quicken us to a timely Preparation for Death, that it surprize us not in such an unprepared Condition. Read Mat. 24.48 ad sin. But who they are that die thus Unprepared, sinding no Mercy in their last moments, is beyond us to determine, nor may we Judge the final State of any: Tho' the Deaths of such, who have liv'd a sinful Life all their days must needs look very Awful, and leave little ground of Hope and Comfort to Survivers.
But then,
[Page 23] 2. And Positively, In these following respects we may say, relating to the Deaths of our departed Friends, in a way of quiet Submission to the Providence of God therein, It is well, viz.
(1) As God hath taken them away in his own Time. They have liv'd their exact appointed Time, as long as they were to live when they were born. They have exactly sulfill'd their Years, Months, Days & Hours, so that in this sense we ought to say, It is well. For God's time is the best time for us to die in. We are indeed ready to say, Why were they taken away in the midst of their Usefulness? Why was such and such a Person taken away when they were so Useful in their Day and Places, and likely to have done so much good in the world, and to have been so great Blessings to their Friends had they been spared? Or why must the Infant be carried from the Mothers Arms to the Grave, and not live to do any Service in the world, nor be any Comfort to us? Why might we not have Enjoy'd them a little longer? But this Consideration shou'd silence all, They are taken from us in God's time, and divine Wisdom hath seen a Reason why it shou'd be so: And what God does is well & wisely done. And we ought without demanding any Reason, quietly to say with her in the Text, It is well. It is what God hath done, It is what infinite Wisdom hath Order'd, & that is well done that God doeth.
[Page 24] (2) In their Removal, God hath exerted his own Sovereignty, and done as it pleased Him. Which Consideration should silence us, and teach us quietly to say, It is well. We should Consider, God is an absolute Sovereign, and we are the work of his Fingers, and he may do what he will with his own; who has a just Right so to do, without giving any Account to us why he does this or that. This Consideration should silence and quiet us. 'Tis the Lord, let him do what seemeth him good, 1 Sam. iii. 18. ‘'Tis the Lord, whose Power cannot be Resisted, his Justice Arraigned, nor his Sovereignty Contesled—. 'Tis the Lord, with whom there is no Unrighteousness, who never did not ever will do any Wrong to any of his Creatures, *’ 'Tis the Lord, who giveth none account of his Matters unto us. But whose Sovereignty demands our quiet Submission to whatsoever he does, and our Acknowlegement of it as well done. I was dumb, I opened not my mouth, because thou didst it, Psal xxxix. 9.
(3) If we have good reason charitably to conclude that they fell asleep in Jesus, and so are gone to rest in Abraham's bosom, then have we abundant reason to say, It is well with them indeed. Now they have got rid of all their Sorrows; are stript of all sinful Imperfections; shall never more be [Page 25]molested with evil Men and evil Things; but are safe Arriv'd there, where all Tears are wip'd away, and where there is fulness of Joy and Pleasures for evermore; That we may well say, 'Tis well with them. They have gotten safe through a world full of Snares, Sorrows and Temptations, having receiv'd the End of their Faith, even the salvation of their Souls.
Here particularly,
- [1] If they were the Infant Children of Pious Believing Parents, so Born to God in Covenant, tho' they died in their Infancy, yet have we reason to hope and charitably to say, It is well with them. This was the case of the Child refer'd to in my Text. 'Twas descended of pious Parents, 'twas a Child of Prayer and the Covenant; and (doubtless) Early Dedicated to the Lord. The Mother therefore doubts not but that it is well with the Child now dead, as her answer fully implies. The like Faith we find David in the Exercise of, upon the Death of his Child, Born an Heir of the Covenant, and doubts not but it was well with its departed Soul; tho' it died on the Seventh day, and so before it was bro't under the Seal of the Covenant: For the Benefits of the Covenant do not depend upon the Seals. And David comforts himself with the tho'ts, that he should go to it, where it was; which must be understood of Heaven, 2 Sam xii. 23. And all the Faithful under the Gospel, have the like [Page 26]ground of Hope for their Children dying in their Infancy, that it is well with them in the other World. For the Promise is to them and to their Children, as it was to the Saints and to their Children under the Old Testament dispensation, Act. ii. 29. Which Promise (saith Mr. Henry,) shall be perform'd to those who do not put a Bar in their own Door, as Infants do not. God calls them His Children (saith the same Author) that are Born unto him. And if they be his, He will Save them. And our SAVIOUR himself tells us, Of such is the kingdom of Heaven, Mark x. 14. And we know it is Easie with the Most High, by his Grace, to Sanctify the Soul of the Infant and prepare it for Glory. Yea, we read of them who have been Sanctified from the Womb, †.
And tho' it may be Objected, That the Children of believing Parents, do not ordinarily partake of Converting Grace in their Infancy and Baptism, as appears Evident from their Conduct when they arrive to Years of Discretion.
Yet it is easily Answered, That these being appointed to Live, are left to the ordinary Means of grace and way of Conversion: But to those Infants who were not to live to Enjoy those Means, why should we not think, That [Page 27]their Conversion, or what is Equivalent, may be effected for them & wro't in them in a more Extraordinary way, by an immediate work of the Holy Ghost on their Souls Sanctifying them, and applying the Merits and Righteousness of Christ to them; in the Justifying Vertue thereof, so preparing them for Glory. For it is easie to distinguish between the Gift convey'd and the Manner of conveying it. It is the Application of Christ's Righteousness and Merits that Justifies us, and not our Apprehending it. And this Application may be made to Infants, by the Holy Spirit, without their actual Believing. For tho' God tieth us to Means, yet not himself. Tho' Faith is absolutely requird of all the Adult, to whom God affords Means of Believing, yet God can supply the defect of Faith, by his Sanctifying Spirit; which can do all things on our part, which Faith should do.
- [2] If being Born to God in Covenant, and Dedicated in Baptism, and growing up to Years of Discretion they have Conducted well, becoming their solemn Dedication, this will afford us some ground charitably to hope and say, it is well with them when they are remov'd by Death. They were Born Fleirs of the Covenant, and Early cast upon the divine Mercy in Baptism, which was a Sign, a Symbol & Pledge of their being ingrasted into Christ & partaking in his Benefits, 1 Cor. xii. 13. Gal, iii. 27. For as many of you as have been baptized [Page 28]into Christ, have put on Christ. And though all that receive this Seal do not actually partake in the saving Benefits signified & held forth in the Ordinance, yet may we not hope that some do? And if any, surely we may conclude those are the Persons who live vertuons & good Lives from their Youth up. As many witness the Vertuous Person, whose Decease * we now Mourn, did live singular for Vertue, Modesly, Sobriety and Innocence. And who will say, this might not be the effect of Early grace bestowed? A life of Vertue in Youth, as it is that which will afford us Comfort in them whil'st they live, so it will give us Hope that it is well with them when they are gone. They have liv'd as becomes the Children of the Covenant to live; and may we not hope they are gone to Enjoy the Blessings of the same?
- [3] If further, we have seen them careful solemnly to Renew their Covenant with God, Join themselves to his Church, and after living a life answerable to such a Profession, this will give us just greund and hope to say, It as well with them when they die. These are the Fruits, which in the judgment of Charity, make the Tree good: And therefore give us to conclude that they are remov'd from the Church Militant on Earth, to join with the Church Triumphant in Glory, Heb. xii. 23.
[Page 29] It is a very great Fault, that so many of the Children of the Church, when they come to Age, neglect Puulickly to own and personally to ratify what their Parents have done for them in their Minority, by Renewing their Covenant and so Joining themselves to the Lord and his Church; their neglect to do which, is but too Evidential of their low esteem of Sacred things and want of love to the Ordinances; and so, indeed, of their being in a blind, secure and graceless Condition: Which it is tremendous to think should be the condition of such Multitudes as live in the neglect of this great duty and the holy Ordinance of the Supper, in these Churches, to the reproach and wounding of Religion amongst us, as it is in direct Disobedience to that great Command, This do in Remembrance of Me.
But hath the conduct of our godly deceased Friends been otherwise? Have we observ'd them to love the habitation of God's House, and to thirst after his Ordinances? With caution and great seriousness, Joining themselves to his Church and sitting with their Fellow-Disciples at God's Ordinance, and after walking as became such a Profession, &c. Then surely we may, remembring this, their Early Piety, be comforted concerning them, saying, It is well with them now they are gone. Tho' we shall enjoy their Fellowship no more at the [Page 30]holy Communion here, yet we may believe them joined in a most perfect & blessed Communion with the general Assembly & Church of the First-born in Heaven; where they see no more thro' a glass darkly, as here, through Ordinances and Promises, but face to face, and know as also they are known; being fill'd with the fulness of God's Eternal Love, and drinking continually of those perfect Pleasures which flow at God's Right Hand for evermore, Psal xvi. ult.
(4) If in the respective Places wherein Providence hath set them in the world, they have conducted well, so silling up their time with Duty as hath made them Blessings in the Families & Places where they have liv'd. Tho' this makes our Loss in their removal the greater, yet it will make their Memory precious with us, and give us reason charitably to say, It is well with them. They are doubtless gone to rest from their Labours, and their good works do follow them. Have we observ'd them, in whatever Relation guiding their affairs with a Christian prudence and discretion, agreeable to the Character of the godly, Psal. cxii. 5. A good man sheweth favour and lendeth: he will guide his affairs with discretion. Did we enjoy in them the best of Husbands, or of Wives? the best of Parents, or Children? the best of Friends, or Relatives, whatever the Relation was they stood in to us? [Page 31]Why, now we cannot but rise up & call them blessed; and say surely their good works do follow them. Did they in any respect sustain a more Publick Relation amongst us, & therein behave wisely and very discreetly towards every one? Were they Courteous and Free, Charitable & Obliging to their Neighbours & Friends, Condeseending to those below them, Humble and Modest in their whole deportment, that the Eyes that saw them cou'dn't but bless them, and the Ears that heard them give witness to their good Conversation? Our Reflection upon this, tho' it will make our Loss in their removal the more distressing, when those that were such a blessing to us & others, and on whom we had so great a dependance are removed from us, yet it will give us to see that we are not to Mourn for them as without Hope that it is well with them.
(5) finally, If from the most intimate Acquaintance with them, we had to our satisfaction, well grounded Evidence of their Conversion and being in a state of Grace, then we may with great Comfort say, It is well with them now they are gone. Those that dwell together and have the opportunity of a free, constant Converse, may well be suppos'd (if Religiously inclin'd) to make a better Judgment on each others Hope, than any other Person can do, who hath not had the same opportunity. And there is nothing that [Page 32]will support and bear up our spirits under the Loss of such a dear Companion, like this of a well-grounded hope that they were prepar'd for such a Change: And therefore that what is our Loss, is their unspeakable Gain. It is true, to part with such a dear Friend is hard and will fill us with pain: Their Company & kind Offices, their sweet and pious Conversation we shall greatly miss, and still having in our minds the dear Remembrance of them, we shall be ready to breath out, our Sorrows in mournful Reflections, like those in Psal. 88.18. Lover and friend hast thou put far from me, & mine acquaintance into darkness. However, the consideration of their Piety, of which we have had so good an Evidence from a long & intimate Acquaintance, will teach us to mourn their Removal (not Loss) with a hope that saith, It is well with them.
IMPROVEMENT.
USE, I. From what hath been offer'd under the Doctrine, see something of the Excellency of our holy Religion, that gives us such hope in Death, and affords us such Directions & Consolation in Mourning the Death of godly Friends. The Philesopless & wife Sages of the Gentile world taught men to bear Losses and Afflictions patiently, from the consideration of inevitable Fate; and that it was unreasonable & unmanly to mourn [Page 33]or grieve at that which man cou'd not help. Poor foundation of Comfort! Yet as good as any of the Religions of the Gentiles teacheth. But our holy Religion teacheth us to comfort our selves under Afflictions, from the Consideration that our real Felicity does not consist in the Favour and Smiles, nor our Misery in the Frowns & Crosses of this World. It teacheth, A man may be Poor in this world, yet exceeding Rich, rich in Faith. Low and despised in this world, yet Heir of a Crown and Kingdom. That a man may be himself just ground of Comfort and solid Joy. For these light Afflictions that are but for a moment, if sanctified by Grace, will be working for us a far more exceeding & an eternal weight of Glory. So that under the heaviest Trials, good Christians may say, It is well with us still. For all these things shall work together for good to such, and shall in the conclusion turn to their account.
In a word, Our holy Religion opens to the Eye of Faith another World, an Eternal Existence after this short Life; and teaches us that it is well with us or with our Friends, or ill with us or them, as it is like to fare with us or them in the next World; to which this world and the affairs of it bear no proportion. If therefore we have good ground of hope for them that are gone, this will teach us that it is [Page 34]infinitely better with them now than when they were here? That they cannot wish themselves with us again. But were they to speak to us, their Language surely would be, Mourn not for me, my Husband, or my Wife, my Parents or my Children, but for your selves that are still in a world full of Sin, Snares and Temptations: but I am arriv'd thro' all these Dangers. And in such Language as that of our blessed Saviour to his Disciples, Joh. xiv. 28. If ye loved me, ye would rejoyce, because I said I go unto the Fathers.
Besides, Our holy Religion assures us of a glorious Resurrection to Life again to all the godly, when their vile Bodies shall arise out of their Graves, shake off Corruption and put on a glorious Immortality, ascend to Mansions of Light and never-ceasing Joy, and so shall be for ever with the Lord. Therefore should we learn to Comfort our selves and one another with these comfortable Considerations. Read 1 Thes. iv. 14, 16, 17, 18.
USE, II. Learn we from what hath been offer'd, That Christians should new Mourn as others do who have no such Hope to support them under Losses, Bereavements and afflictive Dispensations, as we have. Our Conduct therefore and Behaviour should be agreeable to our Christian Hopes. So the Apostle minds us, That there is abundant reason why Christians shou'dn't sorrow & mourn under Afflictions & Bereavements as others do, [Page 35]1 Thes. iv. 13. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope, i. e. Not like the Gentiles who enjoy not the hopes of Christianity. We Christians must not be like them, Excessive & Impatient in our Sorrowing.
For,
1. We are taught, That not Stoick Fate, or blind Chance, but an Alwise, Holy and Sovereign Providence Orders all these things; and therefore such a frame of spirit, such a behaviour becomes as, as is agreeable to such a Belief. We know that Afflictions come not forth of the dust, nor does Sorrow spring out of the ground; but are of the Ordering of divine Providence and under the Direction of divine Wisdom, that can make all turn to our account. We therefore should be silent, and seek for a sanctified Improvement. Besides, Is it God that hath done it? Then not a word must be said, not a mouth opened in way of complaint or finding fault; but all must be silent, because He hath done it who hath a Sovereign Right to do as He hath done. That is a silencing word, Psal xlvi. 10. Be still & know that I am God.
2. Because however dark the Aspects of Providence in any Affliction may appear to us yet if we are good Christians, we may be sure none of these things are really against us; but will be so over-ruld by a kind Providence, as in the conclusion to be better for us than if we hadn't been so afflicted. For we know [Page 36]saith the Apostle, that all things work together for good to them that love God, Rom. viii. 28. It's true, there are the frowns of a Father, to be seen in the Chastisements of good Christians, that should humble them and put them upon Considering what they have done to make Afflictions needful for them. For it is, If need be, saith the Apostle, that ye are in heaviness, I Pet. i 6. Yet there is really the Pity and Love, the merciful and kind Intentions of a Father too, in them; which is a most comforting Consideration for the support of good Christians. Prov. iii. 12. For whom the Lord loveth, he correcteth, even as the father the son in where he delighteth. For tho' God be displeased with his Children when they walk Carelesly, grow Remiss & Froward, for which divine Wisdom sees it needful to Correct them for the reducing them to their Obedience, &c. Yet it is all in Fatherly Pity and Love, as the Apostle teaches, Heb. xii 5, 6, 7. — For whom the Lord loveth he chastemeth, and scourgeth every son whom he receiveth. If ye endure chastning, God dealeth with you as with sons, —
3. Because Christianity teaches us, Never to look upon the Death of our godly Friends as the Loss of them; but only as their Removal out of a world of Trouble into a glorious Rest, and to Mourn for them accordingly. Prov. xiv. 32. — The righteous hath hope in his death. I Thes iv. 14. For if we believe that Jesus died, and rose again even so them [Page 37]also that sleep in Jesus, will God bring with him. Hence then, our Mourning for them should be with reason and moderation, quietly submitting to the Providence.
I wou'dn't be tho't here to teach, That all Grief & Mourning for godly deceased Friends (of whose good State we doubt not) is Unlawful. No. we may at least weep for our selves, if not for them; weep for our loss, tho' that may be their great gain. But yet, Christianity teaches us to be moderate and rational in our Sorrows: Because to be Excessive on such awful occasions, looks as if we had no hope. It is to act like the Gentiles, who have no hope of a better Life after this to moderate their Sorrows for their Dead, whom they look upon as quite lost. Whereas we Christians, that have a most sure hope of a glorious State after this (which is infinitely better than to be here, and who believe our godly Friends departed, to be gone to this glorious Rest reserved for the People of God in another world, where is fulness of Joy & Pleasures evermore) ought never to Mourn their removal as tho' they were lost, or as tho' we didn't expect to see them again with more satisfaction than ever in this world, or as tho' they were not now infinitely more happy than they could be with us here. Which hope therefore should more than balance all our grief, and turn all our care into a solicitons [Page 38]Endeavour to follow them in the same paths of Holiness & Devotion, they have gone in before us, that by and by we may be with them in the Joy of our Lord. And this is to Mourn as Christians that have Hope.
Here then, Reverend and dear Sir, Suffer me as a Brother and Partner with you in your present Affliction, and mingling my Tears with yours on this solemn Occasion, to say to you, That you must not Mourn the Departure (not Loss) of your dear, vertuous and faithful Consort (nor yet your own Loss in her Removal) as tho' you had not a good Hope in her Death, that it is well with her now, and a good Hope in the grace & love of God, that in the Conclusion all shall be well with you & well with your Family.
1. With respect to Her, We trust you have solid ground of Hope that she was well Prepared for an happy Exit out of Time into a glorious Eternity, and therefore that you have abundant reason to say, It is well with her. Of this, you will suffer me, Sir, to remind you how comfortably you spake to us on the Day of her solemn Interment. And therefore that you have nothing to weep for on her account; which is a happy Consideration, that should qualify and moderate our Mourning. And indeed, if Early Vertue, if a spotless Lise in Youth and a pious Walking in riper Years, if a good Profession and a Life agreeable thereunto, be Evidential of the good [Page 39]State of a Christian, as indeed they are, these things we agree you have to comfort you respecting the well-being of your departed Consort. Besides the clearer Evidence you have had of her Experiences, Self-denials, proficiency of Knowlege and growth in Grace, since the time she became yours.
2. With respect to the great Loss you have sustain'd and the wide Breach her Removal hath made in your Family. That God in whom you trust, and whom you serve, can make it up to you and yours, in temporal Comforts, but abundantly so in spiritual Blessings & Consolations, which are far better. And for this, it is the Will of God, that we look to and trust in Him. I know, Sir, you don't need my Instructions in these things, being able your self to consider them better and to more advantage than I can represent them. But here would I shew my willingness to strengthen you with my mouth & the moving of my lips should (were it in my power) asswage your grief, Job xvi. 5. And when I can do no more, would I stir up your pure Mind by way of remembrance, what Consolations the Promises of God afford good Christians for their Support under all their Troubles, which abide but for a season. Psal. xxx. 5. His anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning. Once more,
[Page 40] 3. Suffer me, dear Sir, to remind you, That it is expected that we who sustain Places of publick Trust in the Church, should be Examples of Patience and Submission under trying Providences, as well as of Purity, Faith & Charity in the whole Tenour of our Conversation. That those we Teach, may see we are able to Comfort our selves with the same Consolations wherewith we are Endeavouring to be Comforting them under the like Trials; and to Exercise the same Patience & humble Submission when tried our selves, that we are earnestly Exhorting them unto.
To conclude this head, May God of his free Grace, afford you that Support, Direction and Comfort, whereby you may glorifie him in this Trial; and may you be animated & strengthned in your great Work: May you Experience that God is doing of you good by the present Affliction, which for the present is not joyous but grievous. And may God return in ways of Mercy to your Family, and yet Build it up, delighting in the Prosperity of it.
USE, III. The Third & last Vse may be of Exhortation, to all, To make a right Improvement [...] of the Truths that have been deliver'd, and also of the present Providence.
And, I. With respect to the present Providence. I shall, first, Address my self to the other Mourners, and then, to this Church in general.
(1) To you, Brethren, that this Day Mourn the Loss of a [...] Child, a dear Sister and Relative. [Page 41]I would (pitying your Grief for the Loss you have sustained in her Removal) direct and exhort you in a few words, how you may Improve this Affliction aright, and hopefully obtain a sanctified Improvement of the same; and then in the End you shall find that all shall be well. Here then,
- [1] Take heed that you Conduct well, & maintain good tho'ts of God under the present Trial. 'Tis a very honourable Testimony the Holy Ghost gives of Job's constancy & good carriage under his heavy Afflictions, That when all was gone, not in the least reflecting on the Wisdom, Justice or Goodness of God, in what He had done to him, says, Chap i. 21, 22. —The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord. In all this Job sinned not, nor charged God foolishly. Oh! Imitate this excellent Example. Whatever you do, keep up good thoughts of God under all. Submit to his Wisdom & Sovereignty. Nay, Bless him for his Goodness. Give to God the glory due to his great Name. 'Tis our duty and what will give us the comfortable Evidence of a gracious Submission to the Will of God, if we find it in our hearts to Bless God when he takes away, as well as when he gives. And if with holy Job, we can keep up the same good and great Thoughts of God & his Goodness under Adversity, that ever we had in Prosperity, and [Page 42]are as forward to bless him, love & trust in him as ever; then may we hope our Afflictions are in Mercy and not in Judgment.
- [2] Carefully guard against impatient Reflections in your Mourning. Let your Meditations be serious, humble & guarded. Suffer not your spirits to be overwhelmed. As we must not despise the Chastening of the Lord, by indolence & inconsideration under Afflictions; so on the other hand, we must not faint, be dispirited or overwhelmed when Rebuked and Chastened of the Lord. If thou faint in the day of adversity, thy strength is small. Tho' Mourning be natural & lawful, yea, and decent too, yet you must guard against Extreams; sinful Impatience, or murmuring Reflections.
- [3] Be much in Prayer to God for Support under, Direction in, and a Sanctified Improvement of your Afflictions. By this means you may have them turned into the greatest Mercies to you. Times of Affliction should be times of Consideration and Prayer. In the day of adversity consider, Eccl. vii. 14. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorifie me, Psal. l. 15. Therefore Hope & quietly Wait (but let it be with a diligent Application of your selves to Duty) for the salvation of the Lord, Lam. iii. 6.
- [4] Improve all for the promoting a thorough Repentance & disingaging your hearts from the world [Page 43]and creature Enjoyments. See that it is Sin that doth all the Mischief and that robs us of our dearest Comforts. Behold the devastations it daily makes; and never be at Peace with such an Enemy. Let us crucify it in us, and flee from the ways of it. Let the bitterness of Afflictions make Sin bitter to us. That we come forth from the Furnace as Gold purified.
Again, Improve the Providence to convince you how uncertain all creature enjoyments are. Being of such uncertain continuance, that we cannot promise our selves so much as for one Day. Prov. xxvii. 1. Boast not thy self of to morrow, for thou knowest not what a day may bring forth. 'Tis our wisdom to set loose our Affections to these things, and be always ready to part with them. See to it then, That ye improve the present Providence to this End. And especially that you improve it to Excite you to be in a Readiness your selves to follow them, who are but just gone before to await your coming.
(2) I am to say something, in Address to the Church and People of this Place, with respect to the present Providence.
Here then, Brethren, Suffer me to mind you of Two things, Namely,
- [1] That God in the Removal of the Consort of your faithful Pastor, is seeming to Frown on you in this Place; and now you are called upon to Consider [Page 44]it & suitably to lay it to heart. In the day of Adversity Consider. She was the Consort and Meet-help of your Pastor, to alleviate his Cares and make the burden of his Labours among you lighter to him, that he might Serve you with more Freedom & Agility; and so in this sense was publickly Serviceable among you. But now she can Assist & Comfort him no more; nor shall you enjoy her Friendship & Conversation, her good Wishes & Prayers any more. And is not this to be look'd upon as a Frown of divine Providence, and ought you not to Reflect upon it as such? Besides, when such Fruitful Christians are taken away, the Providence carries a warning Aspect in it, especially to the Careless and Secure, who may well receive it as a Warning to them. 1 Pet. iv. 17. For the time is come that judgment must begin at the house of God; and i it first begin at us, what shall the End be of them that obey not the gospel of God?
- [2] Suffer me to mind you of your Duty to your Reverend Pastor, under his present melancholy Circumstances. That you do all that you can to Comfort him; and by your kind Offices to Assist him under the present broken Circumstances of his Family. To him that is afflicted pity should be shewed from his friend, Job vi. 14. The afflicted state of your Pastor bespeaks your Compassions in the words of Job, Chap xix 21 [Page 45] Have pity upon me, have pity upon me, Oh! ye my friends, for the hand of God hath touched me. And there's not a little of Religion in this, Jam. i. 27 Consider, Brethren, His Work is great, his Burden heavy: The care of his Family will now wholly devolve upon him. Therefore be not wanting to ease his Burden as much as may be. Now confirm your Love to him when he most needs it. And if you should afford him some farther assistance under the rising Charges of his Family, it would doubtless be a sacrifice acceptable & well pleasing to the Lord † But this may suffice to be said with respect to the present Providence.
2. The second & last Branch of the Exhortation, is, To all, That you would so improve these Truths and live such a life of Vertue & Piety, as that when you shall go the way of all Flesh, you may leave behind you those comfortable Evidences of your good State, which may give your surviving Friends occasion to say, to their Comfort & the honour of your Name, [Page 46]It is well with them; as in the Text. And in order to this,
(1) Consider, what your present State is, and how you Live. Is your State such as would be safe for you to Die in? Had the late Summons of Death been for you, had it found you prepar'd? Had you been at rest in Abram's bosom? Think now of this matter seriously. Which of us must next follow, God only knows. We had need give diligence to be Ready. Have you then made your Peace with God, and obtain'd the comforts of a Pardon? Have you indeed been so convinc'd of Sin, of Righteousness and of Judgment, as that it hath bro't you to throw down your weapons of Rebellion, & to come in & submit yourselves intirely to the grace & authority of the Gospel? Have you indeed clos'd with a Saviour, and receiv'd the Atonement?
Again, Do you indeed live a Christian life, a life of Faith & Repentance, of Devotion and Charity? Review your past conduct, What hath your Conversation been? Has it been in Simplicity & godly Sincerity? Or havn't you rather been indulging your Appetires, Lusts & Passions in exorbitant & sinful Practises? If you have indulg'd your selves in Ease and carnal Security, then what is your State? Suffer me to deal plainly, If you have liv'd in the sinful neglect of some Duties, and in the careless performance of others; if in the neglect of Family or Secret [Page 47]Prayer, or both; or if you attend these but in a formal, customary manner, without a heart, will not this Evidence you to be in a graceless State? And then how can you think of Death and Judgment, without amazement? Do any live in Intemperate Practises, in Pride, Wantonness and Profaneness, in Revellings and Contentions; for which things sake, the wrath of God cometh on the children of Disobedience. And are not such Enemies to the Cross of Christ? What then is your condition? Phil. iii. 18, 19. For many walk, of whom I have told you often, and now tell you weeping, That they are the enemies of the cross of Christ; whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things.
(2) and to Conclude, Be advised to be thorough in the great business of your Souls. Don't Trisle in business of the last moment. Your Souls & the Redemption of them is precious. If the Soul be Lost, there is nothing can Compensate for the Loss of it. For what shall it profit a man, if he shall gain the whole world & lose his own soul? or what shall a man give in exchange for his soul? Mark viii. 36, 37. Your turn also will come to Die, and who knows how soon? For what is your life? It is even as a vapour that appeareth for a little time, and then vanisheth away, Jam. iv. 14. Give diligence then to be Ready. And as you would be so, see to it that you be Converted; That a Saving Change do pass upon you. Without this you vainly hope to enter into the Kingdom of God. Then improve your Time with Diligence; Work whilest the Day lasts. Make your Calling & Election sure, For so an Entrance shall be administred to you abundanily into the Everlasting Kingdom of our Lord and Saviour Jesus Christ, 2 Pet. i. 11.