The Mourners Companion, Discourse 1 – Title page 2

The Mourners Companion · Discourse 1 – Title page 2

p. 3Of Mourning for the Dead. How far allowable, &c.

FROM EZEK. 24.16, 17, 18.

Son of Man, behold, I take away from thee rhe Deſire of thine Eyes with a ſtroke: yet neither ſhalt thou mourn nor weep, neither ſhall thy Tears run down. Forbear to cry, make no Mourning for the Dead, bind the Tire of thine head upon thee, and put on thy Shoes upon thy Feet, and cover not thy Lips, and eat not the bread of Men. So I ſpake unto the People in the Morning, and at Even my Wife dyed.—

COnſidering what I have Formerly preach't and publiſh't for the Aſſiſtance of other Mourners, you will eaſily believe, that ſince the late Providence p. 4which occaſions this Diſcourſe, that paſſage of Eliphaz to Job hath often been ſuggeſted to me, Chap. 4. v. 3, 4, 5. Behold thou haſt inſtructed many, and haſt ſtrengthened the weak hands. Thy words have upholden him that was falling, and thou haſt ſtrengthened the feeble knees: But now it is come upon thee, and thou fainteſt; it toucheth thee, and thou art troubled. Thro' the Mercy of God, I hope, I do not murmur or faint; but ſhould it be thought ſtrange, that I am Troubled, when the Deſire of mine Eyes is removed by a ſudden ſtroke? Would it not be faulty and provoking to be otherwiſe affected? to diſregard the Hand of God? deſpiſe his Chaſtening? or be unconcerned at the Voice of his Rod? How far, and how long, and to what degree to mourn, I confeſs, is a matter of ſome Difficulty; to keep within the Chriſtian limits, ſo as neither to offend God, nor lay a Stumbling-block before the leſs judicious, or leſs candid Obſervers. And of like difficulty is it, rightly to underſtand and uſe the proper grounds of ſupport under ſuch an Exerciſe. For Experience will atteſt, that divers things are wont to be offer'd for our Relief in ſuch caſes, that will by no means adminiſter it, but are weak and ineffectual to any ſuch Purpoſe. Thô thanks be to God the Goſpel doth not leave us deſtitute of ſufficient Inſtructions, to direct our Mourning, to regulate our Funeral Sorrows, and ſuſtain our Souls in an p. 5humble ſubmiſſive Adoration of the Divine Good Pleaſure. Some of theſe I ſhall endeavour to recollect, after I have conſidered the extraordinary Inſtance of this Text; where we find the Prophet Ezekiel is forbidden by God to mourn for the death of his Wife; having receiv'd an expreſs order not to teſtifie his Affection by any of the Funeral Rites, and Cuſtoms of Mourning, uſed among the Jews on the like Occaſion. Alſo the Word of the Lord came unto me, ſaying, Son of Man, behold, I take away from thee the Deſire of thine Eyes with a ſtroke, yet neither ſhalt thou mourn nor weep, neither ſhall thy Tears run down:—

For the better underſtanding of this Paſſage, you muſt know, that this Prophet had for ſeveral years publiſh't the orders of God, and denounc'd Judgments in his Name unto Judah and Jeruſalem; but without the deſired fruit of his Miniſtry, without the ſucceſs of his important Meſſages and Commiſſion. The generality of the People applauded his Rhetorick, but continued to do after the Luſts of their Hearts, and the ſight of their Eyes; and would not hearken to his repeated Calls to Repentance; or be awaken'd by the moſt awfull Threatnings of approaching Calamity. Hereupon God reſolves to take another Method, and try if his Sufferings would not be inſtructive unto thoſe to whom his Preaching had been little p. 6ſo. The Prophet himſelf ſhould be a Sign unto 'em: and the ſurprizing Death of his Wife be made a Warning of what God would do againſt that Nation. And his not being permitted to mourn for her, ſhould ſignifie the (a)(a)Uxcrem nolo lugeas, ut ſigniſices in maximis malis con vacaturum Ipſis ut lugeant. Grotius.Extremity of that Judgment, which would quickly overtake them: and repreſent the Horror of their Diſtreſs, that they ſhould not have leave, or opportunity to perform Funeral Rites, or make a regular mourning for their Dead Relations. The following part of the Chapter declares this to be the general ſcope and meaning of this Paſſage.

Wherein we may conſider, Firſt, The Literal Sence of the words, in relation to this Prophet. Secondly, The Parabolical meaning of them in relation to the People of the Jews. Thirdly, The Practical Improvement of this Inſtance, as to Ordinary Caſes of the Death of Relations, and Mourning for 'em. The former will tell us what theſe Expreſſions ſignifie in themſelves: the Second what they were deſigned by God to repreſent to the Jews; which will make way for what may be inſtructive from both, whenever God takes away the Deſire of our Eyes, by Sickneſs, or any other ſtroke.

p. 7Under the Firſt Enquiry we may take notice of three things. 1. The Title here given to the Prophet, Son of Man. 2. The Calamity threatned, Behold, I take away the Deſire of thine Eyes with a ſtroke. 3. The Prohibition in that caſe, not to mourn or weep, or uſe the ordinary Expreſſions of Funeral Sorrow.

Firſt, This Title, of Son of Man, we find given him almoſt an hundred times in this Prophecy. That it ſhould be given him as a Type of Chriſt, who is ſo often called the Son of Man, I know no ſufficient reaſon to prove, for that Appellation ſeems to have reſpect to his Mediatory Office, as that true Son of Man, or promiſed Seed, who was to bruiſe the Serpents head; and not only to be the Saviour of Iſrael, but a light to the Gentiles, and allied unto all Mankind: Ʋnto whom all Power and Authority is given, and all Judgment Committed, becauſe he is the Son of Man, Joh. 5. It may either referr to his mean Original and frailty, as a Son of Adam; (whoſe Body was formed out of the duſt of the ground, and muſt return to it; which might help to prevent his being lifted up by the extraordinary Viſions and Revelations God had favour'd him with:) that he might not think of himſelf above what was meet; 2 Cor. 12.7. or count it ſtrange, that he ſhould be called to ſo difficult a Service, and prov'd by ſuch an afflicting p. 8Stroke, ſince he was but a Son of Adam. Or the expreſſion may (b)(b)Cameronis Prelect. ad 16 Matth. 27.Matt 27import no more but ſimply O man, which is uſual in all Languages, when a Superiour directs his diſcourſe to an Inferior. So Rom. 9.20.

Secondly, N. The Calamity threatned by God, I take away the Deſire of thine eyes with a ſtroke. By a Plague, or Apoplexy, or ſome very ſurprizing more immediate Hand of God; ſuch as the Firſt-born of the Egyptians were ſmitten with, Exod. 12.29. where the word is uſed, The Deſire, or **foreign.Deſires of thine Eyes, as the Septuagint Tranſlation renders it; who this was the eighteenth verſe tells us. So I ſpake unto the people in the morning, and at Even my Wife dyed. 'Tis manifeſtly ſuppoſed that ſhe had many qualifications to render her Deſireable, and make the loſs exceedingly afflictive: otherwiſe the dreadful Calamity that was coming upon the Jews would not have been properly repreſented by it. If the Spirit of God had not reckon'd this Inſtance to have been one of the moſt ſmarting and afflictive of all private and particular loſſes, it could not have been fitly made uſe of here. If the loſs of a tender Parent, or of a beloved Child, or any other Relation, had been ſuperior or equal to this, p. 9the death of ſome or other of thoſe Relations would rather have been mention'd inſtead of this.

It may therefore be thought reaſonable, that when the Inferiour Prieſts were forbidden under the Law to defile themſelves for the Dead, ſave only for their neareſt kindred, Levit. 21.3, 4. that the Wife muſt be comprehended, thò not expreſs'd. Allowance being given them to mourn for a Father or Mother, a Brother or Siſter, a Son or Daughter, this Relation is much more ſuppoſed, for whoſe ſake a Man is to leave all others. It were needleſs to tell him, he might afflict himſelf in that caſe, when it is granted as to the leſſer, and more remote Relatives. The Margin of ſome Bibles would intimate it was forbidden unto a Prieſt, being an Husband among his People, to defile himſelf by Funeral Mourning for his Wife; but it may better be read, He ſhall not defile himſelf for a Chief man or Magiſtrate, among his People, therefore much leſs might he do ſo for any other, ſave his neareſt Kindred and Relations. The general reaſon of ſuch (c)(c)Dr. Spencer de Riti…us Jud. lib. 1. cap. 7. §. 2.a Prohibition ſeems to have been, to keep up the Reputation and Reſpect due to the Sacred Office and Miniſtry, which by being ordinarily preſent p. 10at Funeral Solemnities, might have been leſſen'd: that he might not, (being a publick perſon, and employed about the worſhip of God) by any ſorrowful indecorous Ceremonies diſparage his Office, or leſſen his Dignity, and eſteem among the people; for it follows, v. 6. They ſhall be holy unto their God, and not profane the Name of God. i. e. They are peculiarly ſeparated for the ſervice of God, and the Offices of Religion, and obliged to greater ſtrictneſs and Purity than others; it doth not therefore become them to do as others on the like occaſions, leſt the honour of God's Name and Worſhip ſhould by that means be abated. For all that were employed about, or aſſiſted at Funerals, by the Ceremonial Law muſt needs be Ʋnclean; not only by touching a dead Body, but abiding in the ſame Houſe, or eating of the Funeral Banquet, &c. Num. 19 So that if the Prieſts had been allowed to be ordinarily preſent at Funerals, and comply with the uſual Rites and Cuſtoms of Mourning, they muſt either neglect their Sacred Work, or perform ſome part of it with polluted hands. And becauſe the Unclean were not to converſe with others, till after their purification, this would have been a publick Inconvenience to the People, unto whom by their Office they were to be ſerviceable on all occaſions. Upon the like reaſon it is required of the Nazarites, or ſuch as ſeparated themſelves p. 11to the Lord by a Vow, Num. 6.6, 7. He ſhould not make himſelf unclean, no not for his kindred, if they dye. The Service of God to which he was ſo particularly devoted, was to be preferr'd before any Expreſſions of his Affection to his own Relations. And doubtleſs ſo far as theſe Teſtimonies of our Love to deceaſed Relatives would hinder us from, or in, our Sacred work, even Miniſters under the Goſpel are obliged to endeavour to deny themſelves. Which is the principal ground of my not deſiſting from preaching as formerly, any longer than my imperfect health obliged me to.

Thirdly, Here is a Prohibition of Mourning, according to the uſual expreſſions of Funeral Sorrow. Firſt, It is more generally laid down. Secondly, by an Enumeration of ſome of the moſt ſolemn Rites uſed by the Jews on ſuch occaſions. Bind the Tyre of thine head upon thee, put on thy Shoes upon thy feet, cover not thy Lips, and eat not the bread of Mourners.

Firſt, The Prohibition is expreſs'd in more general Terms: Thou ſhalt not mourn, or weep, or let thy Tears run down: forbear to cry, make no mourning for the Dead. Tho' ſome of the (d)(d)Valer. Max. l. 2. c 6.Heathens refuſed to make ſolemn Mourning for their Dead, yet many of them in the Neighbourhood of Judea, were very extravagant p. 12and Superſtitious in ſuch things. And the Jews, too apt to imitate the Pagan Rites, are often reproved on that account, and have many particular Inſtitutions of their Law to prevent their ſymbolizing with the Gentiles, Lev. 19.27. Chap. 21.5. Deut. 14.1, 2. &c. And ſome of the Heathen being immoderate in their Sorrow for the Dead, may probably be referr'd to, in thoſe Laws of God by Moſes, which make the perſons to be unclean, who touched a dead Body, or came into the Houſe, &c. God would put ſuch a note upon it, the better to keep up their Faith, and Hope of the Reſurrection of the Dead, which the Cuſtom of exceſſive Mourning might by degrees have leſſen'd.

The time of Mourning among the Jews was ſometimes longer, ſometimes ſhorter, according to the Dignity and Quality of the Perſon deceaſed. We read of Mourning for the Dead, ordinarily ſeven days, and ſometimes for a month, or thirty days. Among the (e)(e)Diod. Sic. l. 2. c. 3. 5. Gen. 50. c. 3.Gen 50Egyptians for ſeventy days, Gen. 50.10. Deut. 21.13. Num. 20.29. Deut. 34.8. 1 Sam. 31. ult.Gen 50:10Deut 21:13Num 20:29Deut 34:81 Sam 31among the (f)(f)Herberts Travels. l. 2. p. 238. For the time and manner of Mourning among the Jews, ſee Buxtorf. of Synag. Jud. c. 29. Steph. Menochio, Economia Chriſtiana. l. 8. c. 2. Schickardi Jus Regium Hebr. c. 6. theor. 19. Joſeph. Antiq. Jud. l. 4. c. 8. Dr. Lightfoot in Math. 19.23. & Joh. 11.19. 2d. Vol.Heb 6Matt 19:23John 11:19John 11:2Perſians ſeven. Among the Romans the time of Mourning ordinarily laſted but p. 13Nine Days; as appears by their Novendial, or Nine Days Sacrifices; which they offered to the Manes or Ghoſts of the Dead: Tho' (e)(e)Roſin. Antiq. Rom. l. 5. c. 39. Polyd Virgil, de Juſtis Parental. l. 6. c. 9, 10.ſome of them continued it longer, for Ten Months, or a Year; which time, on many particular Occaſions, was to be contracted, and afterwards was left to Diſcretion and Inclination.

But ſaith God, Thou ſhalt not Mourn, or WEEP. The word ſignifies Weeping with lifting up the Voice. He muſt not vent his Sorrow, or eaſe his Heart by Tears, or Sighs, or Cries: For it follows, Forbear to Cry, make no Mourning for the Dead. i. e. Do not Lament, and Sigh, or lift up thy Voice; but reſtrain and curb thy Sorrows, and all the ordinary Expreſſions of them. There were ſolemn mourning Lamentations among the Jews: Thus for Joſiah, 2 Chron. 35.24. It is threatned againſt Jehojachim, That they ſhould not lament for him, when he died, Jer. 22.18. ſaying, Ah! my Brother! And the contrary promiſed as a Favour to Zedekiah, Jer. 34.5. The firſt ſolemn Lamentation, or Cry, was at the Cloſing of the Eyes, by thoſe who had aſſiſted the Deceaſed, during that laſt Sickneſs: And then by thoſe Relations, unto whom the firſt News came of ſuch p. 14a Perſon's Death. They lift up their Voice, and with Cries and Tears repeated ſeveral times the Name of the Deceaſed. Thus did David, when he received the Tydings of Abſalom's Death: O my Son, Abſalom! my Son, my Son Abſalom! would to God I had died for thee, O Abſalom my Son, my Son! 2 Sam. 18.33. There was likewiſe a Solemn Lamentation before the Burial, in the preſence of the dead Body, or before the Effigies of it, expoſed in a publick place: Which is called, Mourning over the Dead. This the Jews ſhould not be allowed, ſaith God, concerning their own Children ſlain by the Sword, Ver. 23. of this Chapter.

It was alſo (f)(f)Joſeph. de Bell. Jud. l. 3. c. 15. Bellonius de Mendicato bectu. Such Women hired to lament at Funerals the Geeeks alſo had. Plato de Leg. Dial. 7.cuſtomary to hire Perſons on purpoſe, who were to act the part of Mourners, artificially to expreſs, and to excite to Sorrow; to provoke and aſſiſt Grief, by their Lamentations, and Funeral Songs. Such we read of, Jer. 9.17. under the Name of the Mourning Women, and Cunning Women, and ſuch as are skilful of Lamentation, Amos 5.16. By mournful Poſtures and Actions, tearing their Hair, and beating their Breaſts, forcing Tears, and by doleful Tunes aſſiſting the Sorrow of the Mourning Relations. Theſe Lamentations were often in Verſe; inſomuch p. 15that what we tranſlate to Lament and Wail, in divers Paſſages may be rendred to Sing, Ezek. 32.18. Mic. 2.4. &c. So David wept over Jonathan and Saul, and lamented over them, 2 Sam. 1.18. and bad them teach the Children of Iſrael the Ʋſe of the Bow: Which ſome will have to be a Muſical Inſtrument, uſed on ſuch Occaſions; though it is more probable, that by the Ʋſe of the Bow, he meant to match the Philiſtines in Archery, and ſo to be avenged for Saul's Death; for by their Archery he was ſlain: Or in general, the Uſe of the Philiſtines Arms, whereof the Bow was one of the Chief: and in that Song Jonathan is commended for his Dexterity in it: Becauſe in the Old Teſtament we read of no Muſical Inſtruments made uſe of in Mourning; but 'twas ordinary among the Gentiles, of whom the Jews did afterwards learn it. (g)(g)See Dr. Lighfoot in Loc.Accordingly we read of Minſtrels in the Ruler's Houſe, on the Death of his Daughter, Mat. 9.23. Which Cuſtom it is ſuppoſed the Jews had not, till after Paleſtine was ſubject to the Roman Empire.

Secondly, After the general Prohibition, there is an Enumeration of ſome particular Rites, which, among many others, were wont to be uſed in ſuch Caſes. Several of theſe are mentioned in Chap. 27.29, 30, 31. p. 16One of the ancient (h)(h)foreign, &c. Non comam laniabo; non veſtes ſcindam; non carnes ungaibus lacerabo; non luctus excitabo; non luctùs ſocias accerſam; non tenebras concluda…, ut ipſe quoque aer mecum lugeat; non Conſolatores expectabo; non Panem Lugubrem apponam. Greg. Nazianzen. 22 Orat. in Macchab. laudem.Writers of the Church, in an Oration concerning the Macchabees, brings in their Mother refuſing and diſclaiming all the ordinary methods of Mourning for her Sons; among which, theſe in the Text are particularly named.

I. Bind the tire of thine head upon thee. The Expreſſion of Grief and Sorrow, by the Hair, was different, according to what was the Cuſtom of wearing it at other times. And therefore the Jews, who were accuſtomed to long Hair, and uſed to tye it up in the Form of a Crown or Mitre; not only for Ornament, but Covering, (i)(i)Sopranis in Davidem Commentar. Digreſſ. 1. de r… Veſtiariâ Jud. Diſp. 2. Et Digr. 2. de publ. & priv. Luctu. Mercer. in Job 1.20.Job 1:20either let it hang looſe, in a time of Mourning, after a careleſs neglected manner; or pluck'd off a good part of it, or caus'd it to be ſhaven. And having made their Heads bare in deep Mourning, did ſometimes throw **Job. 2.12. Joſh. 7.6. 2 Sam. 1.2. Nehem. 9.1. Lam. 2.10.Job 2:12Josh 7:62 Sam 1:2Neh 9:1Lam 2:10Aſhes upon their Heads; which, mingling with their Tears, disſigur'd their Countenance, and gave it a rueful Aſpect. Thus Job, upon the News of his Childrens Death, p. 17ſhaved his Head, or cauſed his Hair to be cut off, Chap. 1.20. But becauſe the Jews were forbidden to imitate the Heathen (k)(k)Spencer. Ib. l. 2. c. 12, 13. de lege Tonſuram Orbic. probibente.in rounding the corners of their Heads, &c. Ezra, as a Teſtimony of his Sorrow, only pluck'd off ſome of the Hair of his Head, and of his Beard, Chap. 9.3. Thus the Leper was obliged to make bare his Head, Lev. 13.45. Hence is ††Lev. 10.6. Ezek. 7.18. Jer. 16.6. Chap. 41.5.Lev 10:6Ezek 7:18Jer 16:6Baldneſs ſo often joyn'd with Mourning and Weeping. Cut off thine Hair, O Jeruſalem! caſt it away, and take up a Lamentation—Jer. 7.29. for the Lord hath rejected, and forſaken thee. The like Amos 8.10. I will turn your Songs into Lamentations: I will bring Baldneſs upon every Head, and will make it as the mourning for an only Son. So Mic. 1.16. O Judea, and Iſrael! make thee Bald, and poll thee, for thy delicate Children: enlarge thy Baldneſs as the Eagle, for they are gone into Captivity. Tear off thy Hair, or ſhave it, and make thy Baldneſs greater than uſual. As the Eagle, when ſhe hath loſt her Feathers, as at certain times they do, (l)(l)Bochart. de Animal. part. 2. l. 2. c. 1. See more of this Guſtom, Geier, de Ebraorum luctu. c. 8. ſect. 8.unleſs ſome particular Kind of 'em, that is naturally Bald, be alluded to. But the Prophet is here forbidden to make himſelf Bald, or ſhave his Hair: Bind the tyre of thine head upon thee.

p. 18II. Put on thy Shoes upon thy Feet. It was a Token of Sorrow to walk bare-foot: As David, when he fled from Abſalom, and went up the afcent of Mount Olivet, 2 Sam. 15.30. It was uſed at Funeral (m)(m)Geir. Ib. c. 15.Solemnities: And 'tis the Cuſtom of the (n)(n)Cerem. & Cout. des Juiſs d'aujourdhuy, p. 5. c. 9.Modern Jews, when they return from the Funeral of a near Relation, after having taken off their Shoes, to ſit down on the Ground for Seven Days: But ſaith God to the Prophet, Put on thy ſhoes upon thy feet.

III. And cover not thy Lips. They were wont in deep Mourning to cover the Lip, the Mouth, and the Chin; but eſpecially the Upper-Lip. Sometimes the whole Head; as when David wept, and went bare-foot, he alſo covered his Head. The covering of the Face may be meant by ſuch an Expreſſion. Thus we read, Mic. 3.7. The Seers ſhall be aſhamed, and the Diviners ſhall be confounded; they ſhall all Cover their Lips, becauſe there is no Anſwer from God: becauſe his Providence contradicted their lying Predictions. So the Lepers were to cover their Lips; not only to prevent the Contagion of their infectious Breath, but as a Sign of Mourning, Lev. 13.45. But cover not thy Lips, ſaith God to Ezekiel.

p. 19IV. Nor eat the Bread of Men, or the Bread of Mourners, of afflicted, ſorrowful Men, as the word ſignifies. It was cuſtomary among the Jews, to ſend in proviſions to eat with the neareſt Kindred and Relations of the deceaſed. It was deſigned for the ſolace and refreſhment of the Mourners, who concern'd not themſelves to get their own ſood, but had it thus ſent home to 'em. Of this we read Jer. 16.7. Neither ſhall men tear themſelves for them in Mourning, or (it may be better rendred) neither ſhall men break Bread for them in Mourning, to comfort them; neither ſhall men give them the Cup of Conſolation to drink, for their Father, or Mother. All manner of Food is expreſs'd by Bread, and both the Food, and the Gueſts were all Unclean in ſuch a caſe, Lev. 19.11, 14. which the Prophet alludes to Hoſ. 9.4. Their Sacriſices ſhall be unto them, as the Bread of Mourners, all that eat thereof ſhall be polluted. The (o)(o)Cerem. &c. des Juifs, &c. Ib. du Datil.Jews in the Levant, and other places, do obſerve the like Cuſtom to this day: and ſend in proviſions to the Houſe of Mourning, every Morning and Evening, for ſeven days together, and ſometimes come and eat with them. Almoſt ſuch a (p)(p)Tho. Gatakeri Adverſaria. c. 6.Banquet is deſcribed p. 20Job 42.11. when Job's Kindred and Acquaintance came to eat bread with him, and to bemoan him. But ſaith God to this Prophet, Thou ſhalt not eat the Bread of Men, not taſte of a Funeral Banquet, or the bread of Mourners, as is uſual for others to do.

Accordingly, we find he did not Mourn, or weep, or ſhed a Tear, or lift up a Mourning cry, or cover his head, or put off his Shoes, or cover his Lips, or eat the Bread of Mourners, or drink the Wine of Conſolation for the deceaſed, or expreſs any token of Grief. But as he had acquainted the people, that this Calamity ſhould befall him, and this ſhould be his Deportment, the next morning, he tells them, it was actually come to paſs, and that God had thus forbad him to mourn. Which being ſo unexpected and ſurprizing, could not but put them upon conſidering, what ſhould be the meaning of ſo extraordinary a paſſage, v. 18.19, 25, 26. So I ſpake unto the people in the Morning, and at Even my Wiſe dyed, and I did as I was commanded. And the People ſaid unto me, Wilt thou not tell us, what theſe things are to us, that thou doeſt ſo? And then he tells them, what God would do againſt 'em, and how they ſhould not be able to uſe the cuſtomary Rites of Mourning, no more than he: Thus Ezekiel is unto you a ſign, v. 25. According to all that he hath done, ſhall you do: And when it comes to paſs, you ſhall know that I p. 21am the Lord: for I will take from them their ſtrength, the Joy of their Glory, the deſire of their Eyes, and that whereupon they ſet their minds, their Sons and Daughters, &c.

II. Having conſider'd the literal meaning of this paſſage, as to the Prophet, you muſt know, that how ſevere ſoever this ſtroke was to him, thus to loſe the Deſire of his Eyes, in that ſudden and ſurprizing manner, it hath a Typical, Parabolical meaning; and was deſigned by God, not ſo much (if at all) as a Token of his Diſpleaſure againſt the Prophet, as a ſign of approaching Judgments on the Jewiſh Nation. It was uſual with God to inſtruct this People, and the Ten Tribes, by parabolical. Actions, and Examples, as well as by Verbal Meſſages, Hoſ. 12.10. I have ſpoken by my Prophets, I have multiplyed Viſions, and I have uſed Similtudes by the Hands of the Prophets, i. e. various Emblems, and Repreſentations of my Mind, I have formerly given them: Inſtructive warnings of ſeveral ſorts I have ſent unto them. Thus the Prophet Iſaiah, and his Sons were given for a Sign and Wonder to the Houſe of Iſrael, from the Lord of Hoſts, Iſa. 8.8. their very Names were Prophetical, and ſignificative of future events, Ch. 7.3. and 8. Ch. 3, 4. Thus Iſaiah walk'd barefoot three years for a ſign and a wonder to Egypt and Ethiopia, to repreſent the Captive miſerable condition they p. 22ſhould be brought into, Iſa. 20.3. He went abroad without his upper Garments, after the manner of **1 Sam. 19.24. 2 Sam. 6.20,1 Sam 19:242 Sam 6:20Priſoners and Slaves, for men are ſaid to be naked when they are ill clad, Job 22.6. we read of ſtripping the naked of their cloathing. Captives and Mourners are likewiſe wont to put off their upper Garments, 2 Sam. 15.30. Jer. 2.25. thus was he to walk for three years, to denote the duration of that Calamity.

This Prophet Ezekiel was likewiſe to give an Emblem of that Judgment the Text referrs to, by the removal of his ſtuff, &c. Chap. 12.15, 16, 17. digging through a Wall, as if a Watch had been ſet at the door, and all ordinary Paſſages block'd up: to ſignifie the extremity of their diſtreſs, when every one will be willing to put a helping hand. He was to bear it on his ſhoulders, as Servants that carry Burdens, to repreſent the Servitude and Slavery to which the Jews ſhould be reduc'd. And this in the Evening, or Twilight, to denote the ſtealing away of the King, Nobles, and Men of War, by Night, 2 Kings 25.4. He was to cover his face, that he ſhould not ſee the ground, as fill'd with ſhame, and unwilling to be known: thus was he to be a Sign unto the houſe of Iſrael: for the ſignification of this refers to them of Jeruſalem, whoſe Deſolation and Captivity was now at hand. Which Calamity, p. 23they, who were already Captives in Babylon, had eſcaped, v. 9. This Burden concerned the Prince of Jeruſalm, and of all the houſe of Iſrael, that were among them. As the Prophet had done, ſo ſhould it be done unto them. And accordingly it came to paſs, for the King Zedekiah eſcap'd out of Jeruſalem with a burden on his Shoulders, as if he were ſome common and ordinary Perſon, digging thro' a Wall, and eſcaping in the Twilight, but is taken by his Enemies, his Sons ſlain before his face, and his own eyes put out, and he is led into Captivity, and there remains a Priſoner till he Dies. In this was Ezekiel unto them a Sign.

He was ſo likewiſe by this paſſage in the Text, which was one of the laſt Prophetick warnings before the deſtruction of Jeruſalem, and the laſt great Captivity of Judah and Benjamin by Nebuchadnezzar (q)(q)See Joſ. Antiq. Jud. l. 10. c. 10. Jac. Ʋſſiri Cronol. Sacra, &c.. It was within two years of it. And 'tis obſervable, that the tenth month, 2 King 25.1. Jer. 50.3. ch. 52.4. & 5.2 Kgs 25:1Jer 50:3and the tenth day of the month, when this Prophet, (a Captive then in Babylon,) received this Meſſage from God, at the ſame time, the ſame day of the month, Nebuchadnezzar began to lay ſiege to Jeruſalem. Within two years after this, is the p. 24laſt great Captivity and Deſtruction of Jeruſalem: the three hundred ninety days for the houſe of (r)(r)See Contin of Mr. Pool's Annot. upon the place.Iſrael, mentioned Ezek. 4.5. ſome think now to be Accompliſhed. (ſ)(ſ)See Derodon, Lumieres dela Raiſon, trait. 2. Ch. 7.This was above a hundred and thirty years after the Deſtruction of Samaria, and the Ten Tribes, by Salmanaſſer King of Aſſyria. At the very time when the Seige began, he is told of it by God; and by the Parable of the death of his Beloved Wife, he informs the People of the approaching deſtruction of their City, and Temple, which was the Deſire and Delight of their Eyes: For then God ſuffer'd the Chaldeans to deſile and deſtroy the Temple, the Holy and Beautiful Houſe, where their Fathers praiſed God, was burnt with Fire, and all their pleaſant things laid waſte. As it is lamented by the Prophet Jeremy, Lam. 2.7. And your Sons and your Daughters, ſaith God, who are the Deſire of your Eyes, ſhall fall by the Sword, and ſhall periſh with my polluted Sanctuary: For thus he explains this paſſage in the 24, 25, verſes of this Chapter. Thus Ezekiel is unto you a Sign: according to all that he hath done ſhall you do, and when this cometh, ye ſhall know that I am the Lord God. Alſo thou p. 25Son of Man, ſhall it not be in the day, when I take from them their ſtrength, the joy of their glory, the deſire of their eyes, and that whereupon they ſet their minds, their Sons and their Daughters? You ſhall do as I have done, you ſhall not be able to make a regular Mourning, you ſhall not cover your lips, nor eat the bread of Men, you ſhall not make any ſolemn Lamentations, or Funeral Solemnities for your dead Relations: So perplexing will be your diſtreſs, and ſo great the multitude of the ſlain: but you ſhall pine away in your Iniquities, and tho' you ſhall mourn inwardly, (and have cauſe enough to do ſo) you ſhall not dare to ſhew it, for fear of the Chaldeans. As is foretold by another Prophet, Jer. 16.6, 7. Both the great and the ſmall ſhall dye in this Land, they ſhall not be buried, neither ſhall men lament for them, nor cut themſelves, nor make themſelves bald for them. Neither ſhall men tear themſelves for them in Mourning, to comfort them for the Dead, neither ſhall men give them the Cup of Conſolation to drink, for their Father, or for their Mother.

Thus Ezekiel was to be a Sign unto them; for tho God removed from him one of the moſt valuable Bleſſings that could be, yet the ſtroke was not ſo ſevere and afflictive unto the Prophet, but the Calamity ſignified by it, to come upon the Jews, was much more dreadful.

p. 26God had long and often admoniſh'd them to repent, but they ſlighted his Meſſages, and hated and perſecuted thoſe that brought them, deſpiſing the Remedies, and Phyſicians too; ſo that at length he reſolves to ſpare them no longer, and forbids his Prophet to pray for them any more, Jer. 7.16. Therefore pray not thou for this people, neither lift up a cry, nor pray for them, neither make interceſſion to me, for I will not hear thee. He had charged them at the 4. verſe not to truſt in lying words, ſaying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are theſe: not to put confidence in the Flatteries of the falſe Prophets, who told them that this City ſhould not be deſtroyed, nor this people go into Captivity, becauſe of their particular relation unto God, above all other Nations of the Earth, and becauſe of his ſpecial preſence in the Temple; theſe were but lying words, which would deceive them. For ſince they had polluted his Sanctuary, turned the Houſe of Prayer into a Den of Thieves, God would even conſume his own houſe, and (t)(t)See Mr. Lets Solomon's Temple, chap. 10.ſuffer it to be burnt with fire, its Walls to be broken down, and the Veſſels of Gold and Silver, and Braſs, with all its Treaſure and coſtly Furniture, to be carried to Babylon: Their Feaſt-days, and p. 27New-Moons, Sabbaths, and Solemnities, all to ceaſe, and the very place where the Temple once ſtood in it's Beauty and Glory, to become the (u)(u)Sterquilium Ʋrcis novae. Hieronym. in Iſa. 64. whereof Jerom was an Eye-witneſs.Isa 64Dunghill of another City, call'd Elia. And to render this probable, he bids them conſider the ruine of Shilo, ver. 12. Go unto my place in Shilo, and ſee what I have done to my houſe there, for the wickedneſs of my people Iſrael, 1 Sam. 4.11. Pſal. 78.61. How God forſook his Tabernacle, and deliver'd his ſtrength into Captivity; how he gave his people to the Sword, and was wroth with his Inheritance, &c. Shilo was a City belonging to the Tribe of Ephraim; where, before the building of Solomon's Temple, the Ark had it's uſual reſidence, tho' occaſionally removed ſometimes. The Ark of the Teſtament, which contained the two Tables of the Law, and ſo teſtified their Covenant relation: The Ark, which was the Glory, and the ſtrength of Iſrael, the Symbol of Gods preſence with them, and the Terror of their Enemies; for the Seat of God was between the Cherubims, which was over the Ark, where he promiſed to meet, and commune with his people, Exod. 25.21. before it Sacrifices were offer'd; 1 Sam. 6.14. and when it ſet forward in the Wilderneſs, Moſes ſaid, p. 28Ariſe, O Lord, and let thy Enemies be ſcattered; and when it reſted, he ſaid, Return, O Lord, to the many thouſands of Iſrael, Numb. 10.35. But after the Land of Canaan was ſubdued, the Ark was lodg'd in Shilo, being removed from thence into the Iſraelites Camp, 1 Sam. 4. When in the Fight againſt the Philiſtines, Ely's Sons were ſlain, the Ark was taken, and Iſrael routed: And afterwards it was removed to another Tribe, for the wickedneſs of Iſrael, (viz.) from Ephraim to Judah, from Shilo to the Temple at Mount Sion: which very Temple, with the Ark it ſelf, God here reſolves to deſtroy, for the Iniquity of the Houſe of Judah. And to aſſure the Prophet that he would not alter his purpoſe, he forbids him to pray againſt it. Now leaſt the people ſhould take it ill, that he did not uſe his utmoſt endeavours to hinder this Calamity, or leaſt the Prophet himſelf ſhould be diſcouraged, by praying to no purpoſe; God condeſcends to double and treble the prohibition: Not to pray, not to lift up a cry, not to make Interceſſion; for, ſays he, I will not hear. q. d. I will not repent of my denounced Vengeance: I will not be diverted from that deſtruction, I have reſolv'd to inflict; neither ſhall the interceſſion of any others for them be prevalent and effectual. There are ſix eminent Perſons mentioned by name, Jeremiah, Moſes, Samuel, Noah, Job and Daniel, yet neither of them ſingly nor all of them together, ſhould prevail, p. 29by their Interceſſions, to preſerve Jeruſalem, or deliver the Jews from this Captivity into Babylon, Jer. 15.1. Ezek. 14.16, 18, 20.

A few Verſes before this Text will manifeſt this reſolv'd Purpoſe of God, concerning this Matter. Ver. 13, 14. In thy filthineſs is lewdneſs: becauſe I have purged thee, and thou waſt not purged, thou ſhalt not be purged from thy filthineſs any more, till I have cauſed my fury to reſt upon thee: I the Lord have ſpoken it, it ſhall come to paſs, and I will do it: I will not go back, neither will I ſpare, neither will I repent; according to thy ways, and according to thy doings, ſhall they judge thee, ſaith the Lord God. q. d. Think not that my Prophets have invented a ſad Story of their own, and denounced Judgment without my warrant; for it is I the Lord have ſaid it. They did only reveal my Purpoſe, and declare my Counſel; I will do according to their Prediction: I that ſent them, will moſt aſſuredly bring it to paſs. And think not that this Judgment is a great way off, and you need not be concern'd for any thing at ſuch a diſtance; for it ſhall ſhortly come to paſs, it is even at hand. And think not that your Fortreſſes, and Strong-Holds ſhall be your defence; that your City is impregnable againſt the force of the Chaldeans Army; that the King of Babilon is too weak and impotent to prevail againſt Jeruſalem; for I my ſelf will do it: I have Commiſſion'd him to perform my Pleaſure, and I will aſſiſt p. 30him to execute my Threatning: And flatter not your ſelves, that my Purpoſe may alter, and I may be intreated to delay for ſome time, for I will not go back, or ſpare you any longer: Do not imagine, that becauſe I have formerly been intreated to repent, I may now be ſo again; for it is added, I will not Repent: And it is but juſt and equal I ſhould thus reſolve; for according to thy ways and doings thou ſhalt be judged, ſaith the Lord. And then in the Text he hath a Sign of all this, by the Death of his neareſt Relation, the taking away the deſire of his Eyes with a ſtroke.

III. Having conſidered this Paſſage, as to the Literal and Parabolical ſence of it, what the Expreſſions ſignifie in themſelves, and what they are deſigned to repreſent to the Jews; let us now conſider how far they are Applicable to us in ordinary Caſes. For when God removed from the Prophet Ezekiel the deſire of his eyes, he forbids him to mourn or weep: But from ſuch an extraordinary Caſe, which had ſo plain a deſign, and direct reference to the Jewiſh Nation, we cannot argue againſt all Mourning for the Dead, or Expreſſions of Sorrow, when a Delightful and Beloved Relation is taken from us. No, Mournings and Lamentations are allowed, and commendable, if we keep within the Bounds of Reaſon and Religion. It is a piece p. 31of Juſtice to the Deceas'd, to Bewail them. It is threatned as a Judgment, Jer. 21. when any Die without being Lamented: Yea, it is ſaid to be the Portion of the wicked from God, and the Heritage of the Oppreſſor, that they are cut off, and their Widows ſhall not weep, Job 27.13, 14, 15.

Holy Abraham we find Lamenting and Weeping when Sarah died; (who is the firſt Woman whole Burial is mentioned in Scripture, and the only Woman, the number of whoſe Years are accounted there.) Tho' he had paſs'd many Difficulties before, and met with many Temptations, and been tried with many Conflicts, as leaving his Countrey, hazarding his Life, obliged to Baniſh one beloved Son out of his Houſe, and commanded to Sacrifice another with his own Hands; yet we do not read of his mourning and weeping till the Death of his beloved Sarah, Gen. 23.1, 2. neither is he here any where condemned for dropping a Tear upon this Occaſion.

But our great concern, in ſuch Caſes, is to keep within Bounds; as upright Job, who rent his Cloaths, and ſhaved his Head, and fell upon his Face to the ground, when he heard the News of his Childrens Death; and yet even there he worſhip'd God, and had this Teſtimony, That in all this he ſinned not, or charged God fooliſhly, Job. 1.22. For Mourn we may, and Weep we may, and Lament we may, but not with an undue Violence, as p. 32David for Abſalom, 2 Sam. 18.33. Nor as Rachel for her Children, who refus'd to be comforted: Or as Rizpah, who attended the Carkaſſes of her Sons, and would not be parted from them, 2 Sam. 21.10. Or as Jacob, when Joſeph was miſſing, who will go down to the Grave to his Son mourning, Gen. 37.35. Or as Jonah, when GOd ſmote his Goard, and made it wither, Jonah. 4.8. His Spirit droopt, and he reſolves to die too.

If God takes away the Joy of our Heart, and Delight of our Eyes; (ſuch Relations as he made ſo, one that from him, and by him, and in Subordination to him, was ſo;) we muſt not yet forget our Relation to God; we muſt not over-look the Deſigns of his Providence, or the Encouragements of his Word; we muſt not Mourn as Ignorant, Hopeleſs Heathens, that never ſaw the Bible, or heard of Chriſt.

I ſhall therefore comprize what I have to ſay as to this Occaſion, under Two Generals: The one of Duty, the other of Support, whenever God takes away the deſire of our Eyes with a ſtroke.

Firſt, We are call'd, in ſuch a Caſe, to conſider upon what Grounds, and with what Deſign, and for what Ends, it pleaſeth God thus to Afflict and make a Tryal of his Servants. And thereby we may learn, in what manner we ought to Regard and Improve p. 33ſuch Diſpenſations. This will concern the Duty of thoſe who are thus exerciſed.

Secondly, As to Support and Comfort, for the Prevention of immodoerate Sorrow and Mourning; I ſhall conſider what is proper and ſufficient to bear up a Chriſtian Spirit in ſuch Caſes; and withal take notice how vain and ineffectual are all the little Conſiderations which ſome are wont to offer, and others to have recourſe to, for Encouragement under ſuch Tryals, without going into the Sanctuary, and conſulting the Holy Oracles.

Firſt, When the like Caſe doth happen, as it may to the beſt of Men, we are to conſider upon what Righteous Grounds, and with what Merciful Deſigns God doth thus afflict and prove any of us; or may do ſo, if as yet he hath not. Though God had imparted his ſecret Counſels to this Prophet, and employ'd him in the moſt Honourable, Noble and Excellent Work, though he had been true to his Commiſſion, and faithfully delivered the Meſſages he received; pleading the Cauſe of God with undaunted Courage and Reſolution, notwithſtanding the Hatred, and Perſecution, and Hazard of his Life, whereunto his Fidelity expos'd him; yet God thinks fit by ſuch a ſtroke as this, to Afflict and Prove him, and make him a Sign and a Warning to others.

p. 34We ſhould not therefore wonder, as if ſome ſtrange and new thing hath happened to us, when God takes from us our moſt deſirable Relations: If he remove our deareſt Comforts, and that with very little warning: If he wound and ſmite us in the Apple of our Eye; and pluck from our Embraces that which of all Earthly Bleſſings our Heart is moſt ſet upon: We ought not in ſuch Caſes to ſay, with Gideon, Judg. 6.13. If the Lord be with us, if he accerpt us, if he favours us, how is it, and why is it, that this evil hath befallen us? As if God were obliged to gratifie us in all our Wiſhes: As if he were bound to take nothing from us that we are unwilling to part with, though it be his own, more than ours.

My Brethren, I find it to be no ſuch eaſie matter, in practical Inſtances, to reconcile the belief of God's gracious Preſence with ſmart and preſſing Afflictions. We are ready to ſay with the Siſters of Lazarus, Lord, if thou hadſt been here, my Brother had not died.

If the Lord were with us, it would have been otherwiſe; we are all too prone to think and ſay ſo. Such are our miſtaken Apprehenſions concerning God, under the darkneſs of our preſent ſtate: Such is our inordinate Eſteem and Affection for Temporal Bleſſings: So Ignorant or Inconſiderate are we about the Deſign and End of p. 35God in Afflicting us: So little do we underſtand, or conſider that great Revenue of Glory which God may bring to himſelf by our ſmarteſt Tryals: So apt are we to look back on the Comforts we have loſt, and let our Thoughts looſe to aggravate our preſent Wants, by reviewing the Advantages we once enjoy'd, and are now deprived of: So partially, ſo ſlightly, ſo ſeldom do we contemplate the Nature and Tenure of the Covenant of Grace, which does ſuppoſe, and make allowance for ſuch Viſitations, and hath provided for our Relief under them: And ſo it comes to paſs, that we are too ready to queſtion his Fatherly Love, by reaſon of ſuch Rebukes: Not conſidering that whom the Lord loves, he chaſteneth, and ſcourgeth every Son whom he receiveth, Heb. 12.6. But the Uſefulneſs and Neceſſity of ſuch Providences, and the Wiſdom and Faithfulneſs of God therein, may be made conſpicuous to a conſidering Mind: And it is frequently acknowledged by the Experience of thoſe who are exerciſed in this kind, That it is no more than is needful, that we ſhould ſometimes be in heavineſs by ſuch Diſpenſations: As will appear by conſidering a few things.

Firſt, Such Providences are proper to Awaken Repentance, for our many Omiſſions and Failings, in the Relation we ſtood to them whom God hath taken from us. How ſeriouſly p. 36ſhould we reflect, Did I diſcharge the Duty of my Place to ſuch, or ſuch a deceaſed Relative? Did I value and prize ſuch a Mercy as I ought? Did I thankfully Improve ſuch a Bleſſing as I might? It is our fault and folly, as well as our unhappineſs, that we ſeldom know how to prize and uſe ſuch Mercies, till God hath depriv'd us of them. And that neglect is no way to be retriev'd, but by a penitent ſenſe of our Error, in compliance with the Call of God: That Call of God, I mean, which he gives us by their Removal. And it is part of the Wiſdom of God's Government, to order our Tryals and Afflictions, for the kind, for the manner, and for the ſeaſon of them, as may beſt ſerve to convince us of our Sin, and promote our Repentance.

For Example, Children ſhould conſider upon the Death of Holy Parents, in what Inſtances they failed of hearkning to their Counſels, and following their Inſtructions, Admonitions, and Examples; of paying that Honour, Reverence, Duty, and Obedience which God commands. They ſhould then remember, conſider, and mourn, to think how often their Miſcarriages againſt God, and them, was a Grief and Burthen to their Souls, and made them walk ſoftly: They ſhould recall the Vanity of their Childhood, and review the Stubbornneſs, and Frowardneſs, and Intractableneſs of Youth; and the many particular p. 37provocations they were guilty of while their Parents lived; againſt their frequent Reproofs, againſt the cry of their prayers, and the meaning of their Tears, againſt their many Warnings, and Compaſſionate Calls to Repentance, againſt all the methods God uſed to awaken, humble, and reform them: Is not this the voice of ſuch a Rod to many Children, when their godly Parents are taken away by Death? And the like Reflections ſhould Parents make, when God removes their grown Children; whether they have anſwered their Truſt, and been faithful to their Souls; ſolemnly dedicating them to God, endeavouring to inſtruct them in the Principles of Religion, and Educating them in the Chriſtian Faith, and ſaving them from the Temptations of the World, the Fleſh, and the Devil; endeavouring by all means to make Religion amiable, and Sin odious, and practical Godlineſs lovely, by their own Circumſpect walking, by keeping up the Authority of God, and his daily Worſhip in their houſes, by faithful Inſtructions, and prudent ſeaſonable Reproofs, and fervent Holy Prayer to God for them, and with them, &c.

The like for other Relations, when the Deſire of our Eyes is removed, as a Dear Husband, or a beloved Wife. God expects we ſhould reflect, and conſider, whether we enter'd into ſuch a Relation, as becomes CHriſtians, p. 38marrying in the Lord: Whether we did walk as Heirs of the Grace of Life together: whether by tenderneſs and Affection, by Meekneſs and Wiſdom, by Watchfulneſs and Prayer, by Counſel and other Aſſiſtance, we faithfully performed the Duty of that Relation. We ought to reflect in ſuch caſes, How much more good we might have received, and done with reference to the Deceas'd? How much more we might have contributed than we did, to the furtherance of their Grace and Holineſs, their Knowledge and Comfort, their peace of Conſcience, and meetneſs for Heaven? or what Advantage and Increaſe of our own, we might have had by their means, and did not improve. You that are now Happy in one anothers Affection, remember this, before a parting time do come: for ſuch thoughts as theſe will be apt to follow us, under ſuch providences, and it is fit they ſhould.

And if we have the warning of their Approaching Change by Sickneſs; it may then be proper to reflect, how we then demean'd our ſelves? whether we were duly ſenſible of it? what was the Temper of our Spirits in prayer for them? and what our carriage and deportment toward them, and toward God, with relation to their caſe: How far we expected and prepared for a Separation by Death? what ſolemn acts of Reſignation of them, and of our ſelves, to the Will of p. 39God, our Spirits were formed to? what impreſſions their Sick-bed Diſcourſes, their Dying Speeches, Comforts, or Counſels, with their laſt Agonies, had upon us? what Duty lyes upon us at ſuch a time, in reference to theſe things, is ſufficiently obvious: But how far we then comported with it, ought ſeriouſly to be inquired, when God hath removed them by Death; that wherein we have failed, we may be awaken'd to Repent, which is one Deſign of God by ſuch a ſtroke.

Secondly, To teſtifie his Diſpleaſure for our fond Inordinate Affections to thoſe Relatives he ſnatcheth from us, and to prevent the like as to thoſe that ſurvive.

God is Jealous of his Honour, and he will not bear a Rival: and if the Deſire of our Eyes lay too near our Hearts, and rob him of our Delight, and Love, and Time, no wonder if he make a Separation. When Jacob's Affection to his Joſeph and Benjamin were ſo exceſſive, that his Life was bound up in theirs, he and his muſt then be parted: And the good Old Man be brought to ſay with a doleful accent, and aking Heart, Joſeph is not, and Simeon is not, and muſt Benjamin go too? all theſe things are againſt me. A Husband, a Wife, a Mother, a Father, a Child, a Friend which is as thy own Soul; Any of them, All of them muſt go, if we Love them too well. i. e. if we value them too p. 40highly; if we delight in them exceſſively; if we rejoyce in them more than in the preſence of God; if we place the ſatisfaction of our Minds, the ſolace of our Lives, too much in their Company; if we love them not only in the Lord, or in ſubordination to him; if we reckon too much content in their Continuance; if we are too unwilling to part with them at the Call of God, &c.

This we may be ſure of, God will break that from us, from which we would not be broken, or turn it to our Croſs. And that ſtroke which makes the breach, ſhould teach us to moderate our Affections to ſurviving Friends; to Poſſeſs, Enjoy and Uſe all things and perſons in this World, as if we uſed them not, becauſe the time is ſhort, and the faſhion of the World paſſeth away, 1 Cor. 7.31. That we may be brought to ſpeak it as the inward ſence of our very Hearts: Lord, I ſee all Earthly Comforts are withering Gourds, how quickly, how eaſily, how ſuddenly are they gone! O let me henceforward, make thee my only Portion and Treaſure; let me ſeek thy Favour, value thy Love, prize thy preſence, in and above all things: thou art the only Fountain of Living Water, all Creatures are but broken Ciſterns, that can hold little or none; and how unexpectedly may they be dry'd up! Whom have I in Heaven but thee? and who or what is there deſireable on Earth beſides thee? p. 41Happy is that Soul who Anſwers this deſign of God, and is brought to this frame by ſuch a ſtroke.

Thirdly, God may ſometimes intend to Try our Sincerity, and Improve our Truſt in him alone. To know what is in our Hearts, i. e. To let it be known unto our ſelves and others, whether we can love him as a Father, though we feel his Rod: whether we can ſtoop to his Diſpoſing Authority, and ſubmit to his Hand, when it is moſt heavy: and acquieſce in his Orders, when they are moſt ſevere. To try whether we can receive Evil from God, as well as Good: and bleſs him for Taking, as well as Giving: to try whether we can truſt him, though he ſlay us; and ſay with Hezekiah, Good is the Word of the Lord, even when he calls for the Deſire of our Eyes. To try whether we can believe his Word, truſt his Providence, and depend upon his Care, and hope for his Salvation when the Helps, and Aſiſtances, and Inſtruments of his Mercy, which we formerly had, are withdrawn. In a word, whether God alone he enough for our Souls to live upon; and be reckon'd ſufficient for our Stay, Suport, and Strength, whatſoever Diſappointments, Loſſes, and Difficulties we meet with. Whether we will abide by our Agreement, when we firſt yielded our ſelves to the Lord, to be abſolutely diſpos'd of, as well as rul'd by him. And p. 42how often have we ſince renew'd that Covenant, and given up our ſelves and ours to the Lord: He will try by ſuch providences, whether we are ſatisfied he ſhall take us at our word.

Fourthly, Sometimes he does it as a Preparative for Patience under further Tryals, either Perſonal and particular, or publick and National. God in wiſdom inures our Spirits to a ſuffering State, and brings us off by degrees from the Love of this World. He trains us up in Self-denying-Exerciſes, that we may be the better prepared to meet him in the way of his Judgments: That by Suffering, we may learn to ſuffer. He takes away ſomewhat which we dearly loved, that it may be leſs difficult for us to part with the Remainder: That our proud Hearts being humbled, and our ſtubborn Wills bowed, we may be more ready to bear, and ſuffer, and loſe, as he ſhall think fit. We need be inſtructed a good while in the School of Affliction, perfectly to learn Patience, and Reſignation to the Will of God. So difficult a Leſſon as that of Self-denial, will not be learned all at one time. One Inſtance of a calm Submiſſion to the Divine Will, may diſpoſe us for another that is more difficult; for if we cannot give up our Relations to the Will of God, how ſhall we be able to reſign our Selves? If the Foot-men tire us, how ſhall we contend with p. 43Horſes? If we can't part with the Life of a Friend we love, how ſhall we ſurrender our Own, if he ſhall call us to do ſo? If we ſend up our impatient Murmurs to Heaven, when any of them die, (though it be peaceably on their Beds,) how ſhall we be able to reſiſt unto Blood? or to die at a Stake, if that ſhould ever become our Duty? If the Calamities common to Men be ſo heavy for our Shoulders, what ſhall we do in a Fiery Tryal? Therefore God in Wiſdom remembers our Ignorance and Frailty, and conſiders our Weakneſs, and accordingly he trains up and prepares us by degrees.

Fifthly, The Laſt and General Reaſon of all ſuch Strokes, is to mind ſurviving Relations and Acquaintance, and all that hear of it, to prepare to follow. All the frequent Warnings of God, which you have lately had of this kind, ſpeak very loudly the Language of our bleſſed Lord, Mat. 24.44. Be ye alſo ready. Conſider your Latter End; Number your Days; Know that you haſten to an Eternal State. Some of us eſpecially ſhould take the Warning, unto whom the Blow comes nearer home. When Death enters into the very Houſe where we ſojourn; and leſſens or diſſolves our Families; when God draws away the Veil, and expoſes the Picture of Death naked to our view, and holds it before our Eyes; he bids us, of all others, p. 44make haſte with our Work, and be ready; and not fooliſhly ſlatter our ſelves, that we have many Years to come in this World. Do we not ſee our own Friends and Relations, that were more likely to live than we, Month after Month, drop into the Grave? And is it not the Houſe appointed for all the Living? Shall we not think our own turn is coming? May not Thine be next, or Mine next? Does not every deceaſed Friend tell us, we are living-dying Perſons, who ſhall ſhortly follow them, but they not return to us: Their Seats and Places, here and at home, ſhall henceforth know them no more: And will it not e're long be as certainly true of us, of every one of us, as true as if our Breath were gone, and our Eyes cloſed, and our Teeth ſet, and our Friends had left us as if, we were laid in the Graves, and the Funeral Ceremonies were over, and our Bodies cover'd with the Bones and Earth that muſt be our Company in, the houſe of Darkneſs? Oh that we were wiſe to underſtand, and believe this, and conſider our Latter End! Thus concerning the Duty of Mourners.

II. For the prevention of Immoderate Sorrow, and Irregular Mourning, which is next to be conſidered: I deſire it may be obſerv'd, that many perſons ſeek for Comfort in ſuch Caſes, where it is not to be had; and hope to encourage and ſupport themſelves from p. 45weak, miſtaken, or deceitful Principles: we are apt to lean on ſome broken Reed, that will not ſuſtain but pierce us. Under this and the other leaf we ſeek for Conſolation, and find a Serpent lurking there; but all our turnings of devices proves but like the Potters Clay, which breaks and moulders between our Fingers: We would fain draw the Water of Comfort out of this Brook, or the other Puddle, inſtead of going to Jacob's Well, the true and only Fountain: I mean, inſtead of conſulting the Holy Scriptures. We diſquiet our Minds in vain, ſtretch our Imaginations, and buſie our inquiring thoughts, to find out Remedies againſt the Evils we ſuffer, but till we go into the Sanctuary, we ſearch in vain.

All the Precepts and Inſtructions of Philoſophers are weak and ineffectual to a Chriſtian. To change the Nature of Afflictive Evils, or wholly to extirpate our own Affections, will be found impoſſible: Fatal Neceſſity aſſerted by ſome, and the Doctrine of Contingency and Chance, explained by others, will not quiet or ſatisfie an Afflicted Mourner. To ſay we ſhould have conſtantly expected this, and the like Calamity before-hand, is in ſome ſence true; but does not that inflict as much of the Evil before, as it takes off afterward? For ſuch **Parker's Demonſt. of the Law of Nat. part 1. §. 28.a fore. p. 46ſight and Expectation cannot be without Anxiety, and many ſad and melancholly thoughts: I mean, upon Principles meerly Philoſophical, it cannot. And therefore it is a Diſputable point among that fort of men, whether it be beſt to be ſurprized by an Evil, or to pre-meditate and foreſee it's approach. Both grant we are condemned to be miſerable. Think upon it before-hand, ſays the one ſort, that you may feel it the leſs: Never think of it before, ſays the other, with equal reaſon, that you may not feel it twice.

But others more plauſibly, and with ſome Weight, will be ready to ſay, You knew a Parting Time muſt come: You knew the Matrimonial Union might eaſily, and ſuddenly, be diſſolved and broken by Death. What did you not know, that you and your Relations muſt Die? or did you not live together with this deſign, to help and prepare one another for Death? And the Providence of God continued ſuch a ſuitable Relation to you for ſo many years: might he not have made this breach ſooner? you ought to be thankful for ſuch a bleſſing ſo long.

Beſides, it may be added as to the manner of their Diſeaſe, they had what Art and Care could do to preſerve their Lives; and earneſt prayer to God was added, if it did conſiſt but with his Holy Pleaſure, that they might be longer ſpar'd. And after all, they p. 47Died quietly on their Beds, and went to the Grave in peace, and died Lamented, and the laſt Offices of Friendſhip were perform'd at their Funerals, &c.

Moreover, you know not but they are taken away from the evil to come; for notwithſtanding the beginning and progreſs of National Deliverances thus far, ſome of us may live to ſee the Cup of Trembling, that our Neighbours and Brethren have drank of, come round to us, ſo that the dead may be accounted more happy than the Living: As the Prophet ſpeaks, Jer. 22.10. Weep not for the Dead, but weep for him that goes forth, and eſcapeth Death. You know not but ſuch a Calamity may befall this Land, this City, or their own Family, or Deareſt Friends, as would have made their Lives bitter, and miſerable, if they had been prolong'd.

And were nothing of all this to be conſider'd, it might yet be ſaid, It is in vain to weep and mourn, you cannot call back the Deſire of your Eyes to Life again. You only torment and hurt your ſelf, for heavineſs in the Heart of Man makes it ſtoop, it dries the bones, and deadens the Spirit, and very much unfits for the Duties and Comforts of Life. Yea, which is worſe, Immoderate ſorrow for your departed Friends, does but prove that you love this World too well; it ſhews too plainly, that your Faith concerning the Inviſible Future World is very weak; that you your p. 48ſelves as yet are too unprepar'd to die; or count upon tarrying longer here, than it may be God intends you ſhall. Theſe and ſuch like conſiderations have all their influence and uſe, in their proper place, to contribute ſomewhat to our ſupport, but of themſelves are not ſufficient.

There are four things, (among others,) that a Chriſtian Mourner ought to conſider for his Relief.

1. Whoſe Hand it is that gives the ſtroke, who it is that does it.

2. The Faithfulneſs of God to his Covenant Promiſe, notwithſtanding any ſuch Providences.

3. The Gain of thoſe who Die in the Lord, by our loſs of their Company.

4. Our Belief and Hope of meeting them again, with all the Children of the Kingdom, and being with them for ever with the Lord in Glory. And let me add, our Expectation of knowing them there; for that to me is more than probable.

Firſt, We ſhould not Grieve immoderately, when Dear Relations are remov'd by Death, becauſe it is the Lord that doth it; he who hath a Soveraign Authority and unqueſtionable Right to diſpoſe of us and them, as ſeems him good. I take away the Deſire of thine Eyes with a ſtroke; I have done it, ſaith the Lord. We miſtake our Tenure, if we p. 49think he may not call for for his own, whenſoever he pleaſeth. The Lord gives, and the Lord takes, we muſt adore and bleſs his Holy Name in both: He is not reſponſible at our Bar, or Accountable to us, for every thing he does: He hath not given us an account of all his matters: He does not think fit to anſwer all our Queſtions, or ſay all he can, to vindicate the Righteouſneſs, and Wiſdom of his preſent proceedings, — therefore, why doſt thou ſtrive with him? Job 33.13. Asa Ruler, it is true he hath ſhewed us reaſon enough in the general for ſuch Providences, but as our abſolute Lord and Owner, he need not.

It may be we importunately prayed for their Recovery, that God would ſpare them longer: But if we did not pray with a humble ſubmiſſion to his holy Will, our very Prayer was a Provocation, and we need to repent, and mourn for our ſelves. And do not all holy Parents, pray more earneſtly for the Salvation of their Children, and yet you know they are not all anſwer'd in kind: if they were, all the World would be ſaved; for doubtleſs holy Noah prayed for all his Children; and they, if they were holy, would do ſo for them, &c. But do we not daily ſupplicate for the honour of Gods Government, for the Glory of his Name, the accompliſhment of his Councels, and the fulfilling of his unerring Will? and p. 50ſhall we Repine and Murmur, when our prayers are anſwer'd?

Conſider then, whoſe Hand it is: It is He hath taken who gave thee that, and all thy other Mercies, and prolongs innumerable ones, which thou haſt forfeited: And ſhall we not receive evil at the hand of God, as well as good? Job 2.10. Eſpecially ſince he may have the ſame kind, and merciful deſign in taking as he had in giving, and hath promiſed that all things (this not excepted) ſhall work for good: It is He hath done it, who is Infinitely Wiſe and Gracious, who loves, and pities, and ſpares us as a Father does a Child. And ſhall we not drink of that Cup which our Heavenly Father hath put into our hands? His Soveraignty might juſtly ſilence us, but his Goodneſs, Righteouſneſs, and Wiſdom, ſhould calm and ſettle our Hearts, and make us reſign our Will to his. It is He hath done it, who hath purchaſed a people out of the World, and is collecting them one after another, ſo ſoon as they are ready, and have ſerved the ends of his Glory upon Earth: And how ſhall the many Sons and Daughters be brought to Heaven, (for which end the Son of God was incarnate and dyed) if we and others ſhould have our wiſh, that God ſhould take whom he would, and when he pleaſed, but our Relations ſhould be excepted? It is He hath done it, who told us, that whoſoever loves Father, or Mother, p. 51Wife, or Child, more than Chriſt, cannot be his Diſciple, Luke 14.26. It is He, unto whom our Relation is nearer, ſweeter, and more indiſſoluble, than that unto any of our Friends on Earth can be. It is He hath done it, who ſaid, Father, I will, that thoſe whom thou haſt given me ſhall be where I am, to behold my Glory, John 17.14. And when he would remove any of ſuch a Character, how dear ſoever unto us, ſhall our Reluctant will oppoſe and gainſay his Wife and Juſt, and Holy Pleaſure? Shall any of us dare ſay in ſuch a caſe, that he is mine, or ſhe is mine, I cannot yield to let them go? would we inſinuate that they are more ours, than his? did he not make them? did he not renew them? and make them meet for Heaven? and ought he not rather to diſpoſe of them according to His Will, than ours? ought not ours to ſubſcribe to his?

Secondly, Conſider the Faithfulneſs of God to his Covenant promiſes, notwithſtanding ſuch Providential Tryals. Whatſoever change He makes in our Families, and conditions, the Bleſſed God is ſtill the ſame, what, and where he was, tho our Relations and Friends are not what they were, or where they were. Thô a Houſe be broken up, and a Family diſſolv'd, tho one or more of the principal Members of it be ſnatch'd away, we who are left, may yet with David encourage p. 52our ſelves in the Lord our God, 2 Sam. 23.5. ſaying, Tho' my houſe be not ſo with God, yet hath he made with me an Everlaſting Covenant, ordered in all things, and ſure, and this is all my Salvation, and all my Deſire: And is not this All enough? Ought we not ſo to reckon it? that tho' we ſhould be forſaken of all Creatures, God will never leave us, nor forſake us; that we ſhall not be left alone, he will ſtill be with us; the Husband of the Widow, and the Father of the Fatherleſs; ſhewing Mercy to them that ſear him, and to their Seed after them, and his Righteouſneſs (or promiſed Mercy) to their Childrens Children, Pſal. 103.7.

Can he not be better than all Relations? could any one of them be a Bleſſing or a Comfort to us without him? Was it not from God, if any of them were ſo? how eaſily might he have imbitter'd their Company, who were the Delight of our Eyes? And can he not ſupply that Loſs out of his own fulneſs? Was he the Author of all the Comfort we enjoyed in, and by them, and cannot he make amends for their Abſence? Is not the Preſence of the God of all Conſolation, equivalent to theirs? May he not make us Gainers? and oblige us to own by Comfortable Experience, that in very faithfulneſs he hath thus afflicted? Did we better clear up our Covenant-Intereſt in the Alſufficiency of God, it would be a ſpecial Means of p. 53our Support, in this, and all other afflicting Caſes.

Thirdly, Let us look from our ſelves to Them, whom God hath taken from us, and compare their Gain with our Loſs; and that will infer a Defect, either in our Faith, or in our Friendſhip, if we Mourn immoderately for thoſe who Dye in the Lord, and ſleep in Jeſus.

I Confeſs the Death of Wicked Relations is a very perplexing, and humbling Caſe. But yet we muſt remember, God is Wiſer and more Merciful than we, and doth all things for his own Glory: And we cannot doubt, but when we come to Heaven, our Minds and Wills ſhall be entirely Conform'd to his. And for the preſent it cannot well be Anſwer'd, Why one or two of our particular Kindred, that Dyed in Sin, ſhou'd be ſo much more lamented, than the many Hundreds and Thouſands, that every Week or Month are cut off under Damning Guilt. Let us thank God for his diſtinguiſhing Grace, if He have brought us to Repent, and Believe, and Obey the Goſpel; and do what we can that others alſo may, eſpecially thoſe of our Kindred and Acquaintance: with unfeigned Sorrow that we have done no more to further their Converſion and Salvation; and then we may rejoyce in the Glory of God, and our Bleſſed Redeemer, by the Faith p. 54and Holineſs of thoſe that are or ſhall be ſaved.

Were this our Temper, as it ought to be, we ſhould not be apt to grieve exceſſively at the Death of our Holy Friends: For they are delivered from the Guilt and Power of Sin, and have received the End of their Faith, and Patience, and Hope: They have overcome the difficulties that we muſt longer Conflict with, and have ſafely paſs'd thoſe Changes we muſt yet be proved by. We have many Dangers yet to eſcape, many hazardous Temptations yet to reſiſt; a difficult Warfare yet to manage, againſt the Enemy of our Souls; many weary Dayes and Hours to paſs, under the troubleſome Effects of Sin, and the Aſſaults of the Devil: We muſt yet tarry in the Wilderneſs, and know the Tryals of a ſojourning State, while they are got ſafe to the Promiſed Reſt: We muſt yet toil, and labour, and ſtrive under the Cares, and Fears, and Wants, and Difficulties of many kinds, inward and outward, Perſonal and Relative, publick and private, but they are beyond the reach of either; they ſhall be allur'd, or diſquieted, by the ſuggeſtions of the Devil no more; they ſhall be in fear of Hell, and under Apprehenſions of Gods Diſpleaſure no more; they ſhall be in hazard of infection by bad Company, or grieved by the ſcandals and ill Examples of the Ungodly no more, for p. 55they are joyned to the Holy Society above, in the bleſſed Viſions, Services, and Rejoycings of that better World.

Not only are they deliver'd from what is now afflictive to us, but bountifully rewarded, and Happy in the Knowledge, and Love of God. Not only have they their iron Fetters knock'd off from their feet, but a Crown of Grory put upon their Heads: Not only ſtript of their filthy Garments, but cloathed with the pure and immortal Light: Not only all their Sorrows vaniſht, but their Souls filled with unutterable Joy, waiting for the Completion of it, at the Reſurrection of the Dead.

We think, it may be, we ſtand in need of their Company; we are certain they need not ours, having left an Imperfect, Dark, Deſiling, Tempting, Troubleſome, Miſerable World, and are gone to a Bleſſed Society, and State of Holineſs and Peace; from Doubts, and Darkneſs, and Complaints, to the Boſom of Inſinite Love, where they ſhall Complain and Weep no more for ever. And therefore tho our Saviour Wept when Lazarus dyed, becauſe it is ſaid he loved him, the reaſon ſeems to be, becauſe our Lord knew that ††Iſid. Pelus. L. 2. Epiſt. 173.Lazarus was to return to be upon the Earth again; he knew that it was p. 56for the Glory of God, that he ſhould be raiſed from the Dead, and return to be Tryed, and Tempted, and Troubled again. But it is not ſo with our departed Friends: Oh let us believingly look upward, where they are, and think what they are doing, and remember how much otherwiſe it was with them not long ago: And can we wiſh them back again? while we ſigh, and weep, and mourn, we know all Tears are wiped away from their Eyes, and they are ſinging the Song of the Lamb. They are now ſeeding on the pleaſant Fruits of Paradiſe, and would we have them back again to eat the Bread of Affliction, and drink the Waters of Affliction? Would we, they ſhould return from the ſtate of Triumph, after Victory, to engage again in new Combats? From the Port and Haven of Eternal Reſt, to be toſt again upon a Tempeltuous Sea? And this, becauſe they were … Kindred, and our Relations; for you do not mourn, that the Prophets, and Apoſtles, … all the Faithful mentioned in Holy Scripture, or ſince in former Ages, that they are gone to He…n. The ancient Chriſtians kept Days of Thankſgiving for the ſafe Departure of ſuch. But how dear ſoever they were to us, we ſhall go to them, they ſhall not come to us: We are very unkind if we deſire they ſhould have Tarryed longer, when God hath made them ready; they are gone to better Friends than thoſe they have p. 57leſt behind. And if you Loved me, ſaid Chriſt, you would rejoyce that It ſaid, I go to my Father and your Father, to my God, and your God.

The Friends they have left are imperfect, Sinning, Sorrowing, troubleſome and unſuitable, compared with thoſe they meet above. And there only our Friendſhip, and Affections to one another, will be without any mixture of Grief, or Sin, without any Infirmity, Suſpicion, Diſcontent, or other allay, by their Weakneſſes, Sins, or Sufferings: There ſhall we have all our Wiſhes, and Deſires, for our Friends, as well as for our Selves; and converſe continually together, without being weary of one anothers Company: they had once ſuch a vile Body as we have, and ſuch diſorderly Paſſions, ſuch Errors, and Miſtakes, and Actual Sins as we are guilty of; they were troubled with ſuch Temptations, Doubts, and Deſcrtions, as we complain of: but their probationarry State is now over, their Warfare is accompliſh'd, their Work done, their Race ended, their Courſe finiſh'd, and they are enter'd into the Joy of the Lord: Oh let us remember that they are ſo, while we Weep and Mourn, partly for their Departure, and more (it ſhould be) for our unfitneſs as yet to be with them But we have the ſame God and Saviour, the ſame Way and Rule, the ſame bleſſed Recompence of Reward, propos'd and p. 58promis'd, and prepar'd; the ſame Grace and Aſſiſtance, offered to enable us to Perſevere and Overcome. It is but a little while, ſince they had as malicious Enemies to oppoſe and conquer, and as difficult a work to mind as we, and were as unlikely to hold out, as ſome of us; their inward and outward Troubles were like to ours; their bodily Weakneſſes, and Spiritual Diſtreſſes like to ours, but they have overcome them; yet a little while, and we hope we may do ſo too. And it is but a little while; let us not then grieve immoderately, being our ſelves to follow ſo ſoon after, to partake (we hope) in that Bleſſedneſs with them for ever, which we have often joyned together in Prayer, to ask of God for them, and for our ſelves. And this we need not queſtion, if we chooſe the ſame Felicity **Mr. Baxters Life of Faith, ch. 26.as our End, and Chriſt as the Captain of our Salvation, to direct and lead us in the way thither; if we build on the ſame Word of Promiſe, and follow the Conduct of the ſame Spirit of Holineſs; if we live in the exerciſe of the like Grace, and are conform'd to Chriſt our Head in Spirit, Purpoſe, and Behaviour, and hold on in doing and ſuffering his Will, with conſtancy to the Death. If we do thus, we ſhall ſhortly be with them; and becauſe we were wont to mourn with p. 59them, when they mourned, and to take part in their Afflictions, let us do ſo in their Joys alſo; Thanking God for their Deliverance, and Rejoycing in their Felicity.

Fourthly, The laſt Argument for our Support, is the Belief and Hope of the Reſurrection of the Dead, when we ſhall meet them, and all the Children of the Kingdom, in the preſence of the Lord. We know that thoſe who ſleep in Jeſus; he will bring with him, and openly abſolve, and own them before all the World, and give them the full poſſeſſion of the promiſed Inheritance. We are bid to Comfort our ſelves, and one another, with ſuch joyful words. 'Tis Comfort that there is a Redeemer, and that he is their Redeemer, as well as ours; that he Lives, and will come again; and that we know this, on certain and infallible grounds; and that when he ſhall appear, we ſhall be like him, by ſeeing him as he is. It is Comfort, that even theſe Bodies that muſt be buried out of ſight, and putrifie in a ſilent Grave, ſhall be raiſed, and enlivened, and made like the glorious Body of our Redeemer. Thô Death devour their Beauty, and the Grave hold them Priſoners for ſome thouſands of years; tho they ſhould be burnt to Aſhes, or devour'd by Worms, Beaſts, or Fiſhes, however crumbled and divided into little parts, and theſe ſcatter'd and diſpers'd into a thouſand diſtant places; yet he will p. 60raiſe, and re-unite, and reſtore them, freſh and ſpritely, beautiful and glorious. That Power which at firſt did form, and faſhion them in the Womb, hath engaged to do it. This Corruptible ſhall put on Incorruption; and this Mortal put on Immortality; and Death be ſwallowed up in Victory. What was ſown in Weakneſs ſhall then be raiſed in Power: our Bodies ſhall then be Active and Nimble, quick and free, eaſily paſſing in a little ſpace to a great diſtance, and readily obeying the Motions of our Glorified Spirits. What was ſown a Natural, Earthly Body, ſhall be raiſed Spiritual; ſuited to the ſpiritual State, and Life, and work of Heaven; not needing the ſupplies of Food or Phyſick, or any of thoſe things which now employ ſo much of our Time and Care, in reference to the Body. In a word, they ſhall be raiſed in Glory, however vile they now are, as the Bodies of our Humiliation: And ſhall ſhine brighter than the Sun in it's Meridian Splendor, with a Glory ſuitable to the Excellency of that Power exerted in their Reſurrection, ſuitable to the Dignity of our Glorified Souls, ſuitable to the Glory of that Place, where they are to inhabit; and of the Noble Services, wherein they are to be employed; and eſpecially ſuitable to their Excellent Exemplar, the Glorious Body of Chriſt, whoſe Reſurrection and Exaltation is the Cauſe, Pattern, and Pledge of ours.

p. 61And this we may depend upon, for our Lord hath not only left us the Earneſt of his Spirit, to aſſure us of the Reſurrection, that our Mortal Bodies ſhall be quicken'd by the ſame Spirit, that raiſed him from the Dead; but he hath carried the Earneſt of our Fleſh into Heaven with him, to aſſure us, that all his Friends, Favourites, and Followers, ſhall one day be with him, to behold his Glory.

Let this then be remembred as the matter of our Chriſtian Hope, that we may not mourn, **See Cyprian de Mortalitate ad ſinem. Greg. Narianz. Orat. deca. in laudem Caeſarii Fratris Fun.as ſtrangers to the Goſpel, for ſuch as dye in the Lord. We ſind the Egyptians mourned longer for Jacob than Joſeph did, even threeſcore and ten days. They that have little Knowledge, and Expectation concerning another Life, and the Reſurrection of the Dead, may more excuſably extend their Funeral Sorrows, and grieve for the loſs of this, and equal the Days of their Mourning to the number of the years of the Life of Man: but ſo tedious a Funeral Solemnity would have been unſuitable to Joſephs Faith. Had he ſhown himſelf more a Son, by ſuch a Teſtimony of his Natural Affection, in Mourning longer, he had ſhown himſelf leſs a Patriarch.

p. 62When God reſtored to Job, after his long Tryals, double for all his Cattel and Goods which he had loſt, as Fourteen thouſand Sheep for Seven thouſand, &c. he gave him but the ſame number of Children again: for they were not really loſt, though Death remov'd 'em; they were Alive in another State: And if they were Holy Perſons, he had the like number in Heaven, as God gave him on Earth. It's a great Relief to a Chriſtian Mourner to conſider, that his Deceaſed Friends are not Loſt, but Live. I know very well that the Holy Will of God muſt take place of mine: I know that I ought to love God and Chriſt above all, and abſolutely reſign my ſelf, and All that's mine, or cannot hope to ſee his Face: I know that I ſhall ſhortly follow the Deſire of mine Eyes: I hope I ſhall be ſilent, and adore, and not charge God fooliſhly. But methinks I know (with ſenſible ſupporting Inſluence from ſuch a Thought) that She is not Dead, but Sleepeth; She is not Loſt, but Lives: And if I get to Heaven, ſhall meet her there, in the preſence of the Lord our Redeemer. And then the Company of our Holy Relatives will be more Sweet than ever it was on Earth.

For though the Bleſſed Viſion of God be our Chiefeſt Hope and Joy, yet the Preſence of all the Bleſſed Spirits will make a Real, though Subordinate, part of our Happineſs, p. 63and Delight. I am ſo far from doubting whether we ſhall Know and Love one another in the Heavenly State, that the Belief and Expectation of it, is, or ſhould be, one great Motive why we love 'em ſo well now. If we thought we ſhould not Know and Love them after Death, we ought to Love 'em but as Earthly, Tranſitory things, and not as Heirs of Heaven, with ſuch a Love as ſhall be perfected, and laſt for ever.

Neither can it well be imagin'd how the Proceſs and Proceedings of the Judgment-Day, according to the Scripture Account of it, can be manag'd by the Man Chriſt Jeſus, (or the Lord Redeemer cloath'd with Humane Nature,) without our Knowledge of One Another in the other World, who were acquainted, and convers'd together in this. 'Tis true, the preſent Relations by Marriages and Blood will then ceaſe; but there is no reaſon to think, that the Remembrance of thoſe Relations muſt alſo ceaſe: Yea, their Knowledge and Remembrance of us, and their Affection to us, whom we knew, and lov'd in the Lord, is not like to be aboliſh'd, but perfected by Dying.

Doubtleſs the Angels who rejoyce at the Converſion of a Particular Sinner, and the Departed Saints too, do know more even of the State of this World, than we do, who are p. 64**Mr. Baxter, Of the Knowledge of God, part 3. p. 331.acquainted with ſo very little a part and ſpot of it. Which, by the way, ſhould check an… inordinate fond Deſire, of living to ſee Glorious Times on Earth: For if we get to Heaven, we are like to know much more of thoſe Happy Times, than if we remain'd alive in a Corner of the Iſles of the Gentiles.

But as to our Mutual Knowledge in the Heavenly ſtate: Shall thoſe whom we Reliev'd on Earth, Welcome us to Heaven? And are therefore ſaid to receive us into Everlaſting Habitations, Luk. 16. And ſhall not the departed Saints know one another in Glory? Shall we then know, as we are known? And ſhall the Theſſalontans be the Joy, and Crown, and Glory, and Rejoycing of the Apoſtle Paul, in the Day of Chriſt? And ſhall he not know them, or they him, who proſited by his Miniſtry? Did the Rich Man in Hell know Abraham afar off in Heaven, and can we think a bleſſed Lazarus ſhall not? For though that be a Parable, there is ſome Truth as the Foundation of it. Shall it aggravate the Miſery of loſt Souls, to meet their wicked Companions in the place of Torment? as few deny, or doubt: And ſhall it not Rejoyce the Bleſſed, to meet their Holy Friends whom they knew in this World? Did Peter, James, and John know Moſes and Elias in the Transſignration, whom they never ſaw before? (and we read not that Chriſt told em 'who they were:) And ſhall thoſe who were acquainted upon p. 65Earth, and helpt one another to Heaven; utterly forget, and loſe the remembrance of any ſuch thing?

It is a pleaſant Thought, (and proper to ſupport under the Death of thoſe we have honoured, and loved, and profited by, on Earth,) to think that hereafter we ſhall meet, and know, ſeveral Miniſters of Chriſt, whoſe Preaching, and Converſe, and Writings, have been uſeful to us: That we ſhall then meet, and know, ſeveral of our Holy Relations and Acquaintance, with whom we were wont to walk together to the Houſe of God, and meet often at the Table of the Lord; with whom we conferr'd about the Miſteries and and Promiſes of the Goſpel, and many a time diſcours'd together of the Heavenly Inheritance; believingly to foreſee, and conſider, that though they are gone before, we ſhall meet 'em again, at the laſt great Supper of the Lamb, in the Celeſtial Kingdom.

And why may not I ſuppoſe ſuch a diſtinct and perſonal Knowledge, and Remembrance of one another, as to be able to ſay, This was the Perſon, whom God employed to bring me into the World, and educate me in his Fear; who inſtructed my tender Years, and taught me early to Know the Lord. Or, This was the Perſon, who was at ſo much pains to convince me of my Sin, and reclaim me from the Errour of my Ways: This was He, or She, who tendred my Salvation as their own; who p. 66watch'd over me, and pray'd for me, and with me; and often told me of the Evil of Sin, of the Excellency and Pleaſantneſs of Wiſdom's Ways, of the Freeneſs of the Love and Grace of Chriſt, and his Willingneſs to receive Returning Penitents at firſt, and even Backſliders afterwards. This was the Perſon, who was aſſiſted by God to encourage, ſtrengthen, revive, and comfort my deſponding, my doubting, my unbelieving Heart; and eſtabliſh me in the way of Truth: Yea, to be able to ſay, This was the Perſon, with whom I lived, and ſo journed in yonder World; whoſe ſincere Affection I ſo much valued; whoſe delightful, uſeful Company, I ſo much prized, whoſe Sickneſs and Removal I ſo much lamented, &c.— But leſt I run too far, let me draw to a Cloſe.

Let us therefore, after what hath been ſaid, reſolve to have Communion with them, though they are Departed; by Contemplating what they are, and where they are, and what they do, and what they poſſeſs; and by Rejoycing in their Bleſſedneſs, more than we would have done for their Temporal Advancement in any kind on Earth. Let us deſire and endeavour to be as like 'em as we can, by imitating their Temper and Work above, in the Love of God, and the delighful thankful Praiſes of the Redeemer. When we look up to Heaven, let us think they are there. When we think p. 67of Chriſt in Heaven, let us remember they are part of his Family above. When we think with hope of entring into Heaven our Selves, let us think with Joy of meeting them there. Oh welcome, welcome, happy meeting with Chriſt, and them; Never more to Part, never more to Mourn, never more to Sin. O Happy Change! O Bleſſed Society! (ſhall we then cry out,) with whom we ſhall live for ever, to Know, and Love, Admire, and Praiſe, and Serve our Common Lord! We formerly Sinn'd together, and Suffer'd together. But this is not like our old Work or State: Our former Darkneſs, Complaints, and Sorrows are now vaniſht. This Body, this Soul, this Life, this Place, this Company, theſe Viſions, theſe Fruitions, theſe Services and Employments, are not like what we had in the former World. And yet, which is the Quinteſſence and Spirit of all, this Happineſs ſhall laſt to all Eternity, and after Millions of Ages be as far from ending, as when at firſt began. Fit us, Lord! for ſuch a Day, and Come, Lord Jeſus! Come quickly. Amen.

THE END.

Prepare to Follow. OR THE SECOND DISCOURSE FROM MATTH. XXIV. 44. Occaſion'd by the DEATH OF M^rs. Eliz. Gearing.

Prepare to Follow.

A Funeral Sermon Occaſion'd by the DEATH OF M^rs. Elizabeth Gearing, (Late Wife of Mr. Henry Gearing,) who Departed this Life the ſecond of July, 1691.

By JOHN SHOWER.

2 SAM. 12.23.

But now he is Dead, wherefore ſhould I faſt? Can I bring him back again? I ſhall go to him, but he ſhall not come to me.

LONDON, Printed for J. Dunton and A. Chandler. 1691.