The Mourners Companion, Discourse 4 – Publishers note
Sickneſs and Death for the Glory of Chriſt. A Funeral Sermon, &c.
JOHN XI. 4.
When Jeſus heard that, he ſaid, This Sickneſs is not unto Death, but for the glory of God, that the Son of God might be glorified thereby.
THE firſt hearing of theſe Words, which ſpeak of Sickneſs and Death, may give ſome Indication of the ſorrowful Occaſion, that hath drawn more than uſual Numbers unto this Place: From which it hath pleas'd the All-wiſe God to remove One, who was a principal Ornament of it; One whoſe conſtant Attendance, and Chriſtian Deportment in it, carried an exciting Influence unto all who were Witneſſes of 'em. And therefore it is no ſmall loſs unto this whole Society, that they ſhall no longer enjoy the advantage of ſuch an Example; but even the privation of ſuch, whoſe Lives were exemplary, is capable of affording very conſiderable advantage: As we know that not only the Light of the Heavenly Bodies, is uſeful unto this lower World, their Eclipſe, have their advantages too, which are therefore thought worthy of peculiar Obſervation. It hath been a received Opinion, that the Eclipſes of the Sun and Moon have an Inſtructive ſignification, by which the Inhabitants of the Earth are warn'd and admoniſh'd. The Truth of that Opinion hath been queſtion'd, but 'tis certain that the Death of a Chriſtian, who did ſhine as a Light in the World, hath an Inſtructive Language, and is proper to teach very profitable Leſſons unto them who ſurvive. Such Providences do indeed call unto mourning and ſorrow, but this is not the principal intention of them: there is ſomething of far greater importance to employ our minds, on ſuch ſad occaſions, and that is, to receive the Spiritual Inſtruction that is then preſented unto us. It hath been counted an inſtance of the folly of ſome ſuperſtitious Heathens, that they would make a hideous noiſe whenever they ſaw the Sun, or Moon darkned, and variouſly expreſs'd their fears of loſing thoſe Luminaries, but made no uſeful enquiries into the Cauſes and Nature of thoſe Phaenomena. And 'tis very reproachful unto profeſſing Chriſtians, when they imagine that a paſſionate ſorrow is the only, or chief buſineſs that the Death of Chriſtian Friends calls 'em to: Our deportment on ſuch occaſions, ſhould correſpond with our Chriſtian Hope, which aſſures us, that they who are fallen aſleep in Chriſt are not loſt, (which in the Apoſtles Judgment is a ſelf-evident abſurdity, 1 Cor. 15.18.) A deceaſed Chriſtian is not only more ſafe, but far more happy and honourable than he or ſhe was in this World: ſo that they need not our tears; which yet on other accounts are juſt and reaſonable, but they muſt not hinder our ſerious enquiries into the Nature and Uſes of ſuch a Sorrowful object. When therefore we have loſt a living Example in the Deceaſed Mrs. Shower, we are oblig'd to make ſuch enquiries, with relation unto her Death, that we may get ſome conſiderable and laſting advantage from it; and in order unto this, I have thought theſe words of the Redeemer, ſpoken upon a like occaſion, would afford ſeaſonable Meditations, that may aſſiſt us to improve the late ſorrowful Providence. And when I have laid down the general Inſtructions contain'd in 'em, I ſhall endeavour to apply 'em unto the particular ſubject of our Sorrow.
To underſtand the grounds and occaſion of the words read to you, we need only look back to the few Verſes which precede the Text; and in the firſt verſe we find, that a Friend and Favourite of Chriſt, Lazarus the Brother of Martha and Mary, is arreſted by a threatning Sickneſs. The favour and friendſhip of Chriſt do not exempt from Sickneſs and Death. A Lazarus whom Jeſus loved, is ſick and dieth. His Siſters ſeem to have concluded, that the affection which Chriſt had for their Brother, ſhould have ſecur'd him from theſe Calamities; and (tis probable) they thought, that nothing but the diſtance of place could hinder Chriſt from relieving their Brothers Caſe, which therefore they take care to acquaint him with, and ſend this ſorrowful Meſſage unto the Redeemer, Lord, behold he whom thou loveſt is ſick, ver. 3. They chooſe indeed the fitteſt Argument to plead on this occaſion with Chriſt, when they repreſent to him the Intereſt that their Brother had in his peculiar Affection. They don't ſay, He who is our Brother, and Beloved by us, or he who loveth thy Perſon, and Service, is ſick: They knew, that ſuch Conſiderations (tho very forcible among men) could have but little weight upon him, who cannot be made a Debtor by all the Kindneſs and Service that any can expreſs toward him. No, they rightly conclude, that the Redeemers Love is free, and without any Obligation, and muſt be the only Original of all that Relief, which he at any time beſtows. Thus far, I ſay, theſe Siſters were in the right; but the particle Behold! (which is a Note of Admiration) intimates the Miſtake which they were guilty of, and that they were ſurpriz'd at the ſickneſs and danger of their Brother, becauſe he was one whom Jeſus loved. Had this been the Caſe of a Scribe, or a Phariſee (two Orders which Chriſt had no kindneſs for) this would not have appeared ſtrange unto them, as it did, that one whom Chriſt loved, ſhould languiſh under a painful and threatning Diſeaſe. No queſtion they had often ſeen and heard the Redeemer expreſſing a peculiar kindneſs unto their Brother, whoſe ſickneſs and danger made him now a Spectacle of Pity: And they knew not how to reconcile theſe two together, and therefore were inclin'd to hope, that his love unto their Brother (as ſoon as he had an account of his danger) would induce him to make the greateſt haſte to viſit, and heal him, (both which he had done unto others who were ſtrangers.) But he intended to do neither, he determin'd to delay his viſit unto Lazarus, until he had been four days dead: But tho he would not heal and recover ſick Lazarus, he ſends a moſt excellent Remedy unto his Siſters, to cure their miſtakes, to eaſe and heal their minds, which was the intention of this Reply unto their Importunate Meſſage. This ſickneſs is not unto Death, but for the Glory of God, &c.
In which we are called to conſider, 1. The Manner. 2. The Deſign. 3. The Import of this Anſwer.
I would make a few Reflections upon the two former, and then ſhall inſiſt upon the laſt, as moſt ſuitable to our preſent Affair.
I. As to the Manner of this Anſwer: 'Tis eaſie to perceive the obſcurity and dubiouſneſs of the former part; This Sickneſs is not unto Death: For the Event did (at leaſt) ſeem to contradict the literal meaning of this Declaration, which expreſly denies that the ſickneſs of Lazarus was unto Death, and yet Laxarus dyeth: This ſeeming contradiction, muſt render this part of the Anſwer dubious and dark, unto thoſe to whom it was ſent. Indeed notwithſtanding this obſcurity, there was a moſt certain Truth in this part of the Anſwer, which ſpeaks of ſuch a Death, as truly anſwers that Character, viz. Such a Privation of Life, as puts a final Period unto it; on which account it can truly be ſaid of the Dead, That their places know 'em no more, and that they go the way whence they ſhall not return: Job 8.10. c. 16.22. As alſo, That they ſee corruption, Acts 13.36. The Body quite loſing that Organization, that makes it a fit Habitation for a humane Soul: This is the primary and proper notion of Death, and under which the Spirit of God ſpeaks of it: (See Rom. 5.12, 14. 1 Cor. 15.21, 26, 54, 56. Not to mention ſeveral other places.) Unto ſuch a Death the ſickneſs of Lazarus was not; his Death was not a final Period, but only a ſhort interruption or ceſſation of Life, which (like ſome Rivers which run under ground for a ſpace) only for a while diſappear'd, and then was again brought to light. This being granted, we cannot deny, that there is ſome darkneſs in the manner of expreſſion. Had it ſo pleaſed the Redeemer, he could have ſpoken in a much plainer Language, he could have ſaid, Tho this ſickneſs ſhall deprive Lazarus of his Life, yet it ſhall ſoon be reſtored to him again; tho' he ſhall truly die, yet he ſhall not long remain under the power of Death; for I deſign to work a Miracle to raiſe him from the dead: Thus could the Redeemer have expreſſed himſelf, had it ſo pleaſed him, but he chooſeth to ſpeak obſcurely not only to theſe Siſters, but afterward to his Apoſtles, when he ſaid, Our friend Lazarus ſleepeth, v. 11. Which Metaphorical and dark way of ſpeaking led them into a miſtake, as we read v. 13. Many other inſtances of this kind might be produc'd, as that which this Evangeliſt relateth Ch. 16.16, 17, 18. And as the Language, ſo the Carriage of Chriſt hath obſcurity in it; his ways are unſearchable, and his footſteps are not known, both with reſpect unto viſible Providences, and inviſible dealings with the Soul.
Many there are whom Chriſt really loveth, who walk in darkneſs, are brought into a kind of a Labyrinth, where they are ſtrangely perplext, and are tempted to conclude, that their Lord hath quite forſaken, and caſt 'em off, when he retains the kindeſt and moſt gracious purpoſes toward 'em. As God did toward Abraham when he commanded him to go out of his Countrey, and yet did not acquaint him with the Place which was deſign'd to be his Inheritance, Heb. 11.8. Thus was Abraham try'd, and ſo are the Children of Abraham; as indeed this conduct of God is admirably ſuited unto the ſtate of Probation in which we now are. All that darkneſs and perplexity which at any time we are brought into, are deſign'd by God, to try and diſcover the ſincerity and conſtancy of our obedience. And 'tis our grand concern to ſtand out this Tryal, to undergo this Probation aright; and then whatever darkneſs there is now in the dealings of Chriſt, he will after a while ſcatter every Cloud, and will be an everlaſting Light unto us. 'Twere eaſie to make large Reflections upon this Subject, but your own Meditation can ſupply this defect; Nor may I dwell long upon the
II. Obſervable in the Text: The Deſign of this Anſwer made by Chriſt, which was to afford preſent Support unto the dejected Siſters of Lazarus. He whoſe Eye diſcerns the moſt hidden and diſtant Objects, knows how their tender Hearts were diſquieted; and that ſuch a Spectacle as a deceaſed dying Brother muſt wound and afflict their Souls; and the more, when their Expectations were diſappointed, as to the ſpeedy viſit of Chriſt. What! (might they be apt to argue) not make ſo charitable, ſo ſeaſonable a Viſit, to one whom he loveth, to one who needs his help, and muſt periſh without it? Is this Kindneſs, to neglect a diſtreſſed Friend, till Life and all be gone? Such diſquieting Thoughts would begin to ruſh into, and diſorder their Minds: Now 'twas to ſtill this Tempeſt, that the Redeemer ſends this Reply to 'em. This Sickneſs is not unto Death, but for the Glory of God, &c. q. d. Though the Danger and Progreſs of this Sickneſs, joyn'd with my ſeeming Neglect of their Brother, will be an Occaſion of Trouble unto them; Sorrow and Fear will take hold of their Spirits, yet let not their Hearts be troubled, there is no juſt ground of diſquieting Fear; notwithſtanding the diſmal Appearances, this Matter will have a happy and honourable Iſſue. When our Lord Jeſus doth not grant the expected Relief, yet he always provides Support and Conſolation for his faithful Followers. When He determin'd to ſend away the Multitudes who had followed him into the Wilderneſs, he reſolves that he will not ſend 'em away faſting, leſt they ſhould faint by the way, Mat. 16.32. Though they muſt for a time be deprived of his Preſence, yet he takes care, that they might not faint and periſh. This was his Carriage toward his Apoſtles in general, and more particularly toward the Apoſtle Paul, who when he beſought the Lord thrice that the Meſſenger of Satan might depart from him; tho' this Requeſt was not granted, tho' the Thorn in the Fleſh was not removed, yet this moſt ſupporting Anſwer was given to him, My grace is ſufficient for thee, 2 Cor. 12.9. Sometimes the Carriage of Chriſt bears an Aſpect of Unkindneſs and Neglect; but even at ſuch a time, his Heart is fill'd with Love, and his Hand is employ'd to Support. 'Tis worthy our notice, what care the Spirit of God hath taken to remove the Suſpition of Unkindneſs in the Redeemer, toward his Friend Lazarus, whom he refus'd to Viſit and Recover, as his Siſters requeſted and expected; for in the Verſe which immediately follows this Anſwer of Chriſt, the Evangeliſt adds this cautioning Remark, Now Jeſus loved Martha, and her Siſter, and Lazarus. His not complying with their intimated Deſire (of having their Brother ſpeedily Recover'd) did not proceed from Unkindneſs, or want of Affection (tho' there was appearance of them.) No, he bore the ſame Love unto a ſick and dying Lazarus, as if he had wrought a Miracle to prevent his Sickneſs and Death. 'Twere eaſie to enlarge upon this Head, but I muſt proceed unto the
III. And Principal Obſervable in the Text, The Import and Sence of this Anſwer: And if it be remembred that the Sickneſs of Lazarus was Mortal, there will be found theſe two General Propoſitions contain'd in it.
I. The Sickneſs and Death of thoſe who are the Friends of Chriſt do bring a peculiar Glory unto God, and the Redeemer.
II. This one Conſideration is ſufficient to quiet and ſupport the Followers of Chriſt under thoſe ſorrowful Providences.
I need not ſpend time to prove how evidently theſe Truths are contain'd in this Anſwer of Chriſt: which though given in a particular Caſe, yet carrieth ſuch a general Inſtruction, as reacheth unto Chriſtians in all Ages of the World. 'Tis granted, that there were ſingular Circumſtances that attended the Sickneſs and Death of Lazarus, and a moſt glorious Miracle was wrought in raiſing him from the Dead: But notwithſtanding there are other grounds which juſtifie the general Concluſions which are drawn from the words. In which 'tis manifeſt (as has been obſerv'd) our Lord deſign'd to quiet and eaſe the troubled Minds of Lazarus's Siſters, who had now a ſorrowful Proſpect of loſing a beloved Brother. And in order to this, he thought it enough (without mentioning his miraculous Raiſing from the Dead) only to inform them, That the threatning Sickneſs of their Brother was for the glory of God, and that the Son of God might be glorified thereby. This one Conſideration, when it ſinds due Entertainment in, and hath a right Operation upon a believing Soul, is able to ſtill all the diſquieting Motions that Sorrow and Fear have raiſed there.
I have not deſign'd a diſtinct handling of theſe Two Propoſitions; 'twill be as uſeful to joyn both together in a plain and inſtructive Method: And therefore ſhall,
1. Give a ſhort Account of the Glory of God and Chriſt.
2. Shew how the Sickneſs and Death of thoſe who are the Friends of Chriſt does contribute unto it.
3. On what Accounts the Conſideration of this hath ſuch a quieting and ſupporting Inſluence upon a Chriſtian; and after ward draw ſome inſtructive Inferences from theſe memorable words. As to the
1. The Nature of that Glory which belongs unto God and Chriſt: On which I ſhall only make a very few Remarks, becauſe it may be hoped that few Chriſtians are unacquainted with this common Subject.
Glory, in its general Idea, or Notion, is nothing but ſome great Excellence maniſeſted and acknowledged; whence 'tis that it makes ſo very ſtrong an Impreſſion upon Intelligent Creatures, and the deſire of it, hath ſo univerſal an Influence. More particularly,
1. The Glory of God is the Manifeſtation of the great and adorable Excellencies which are in the Deity, both abſolutely and relatively conſidered. When the Virtues (as the Greek Expreſſion is, 1 Pet. 2.10.) of God are ſhown forth, ſo as to be acknowledg'd and eſteemed by his Creatures: When his inflexible Juſtice, and ſpotleſs Purity, his unſearchable Wiſdom, and infallible Truth, his Almighty Power, and inexhauſtible Goodneſs do ſhine forth, and are ſet in a juſt Light, then the Glory of God appears in open view, Numb. 14.21. God ſweareth that all the Earth ſhould be filled with the Glory of the Lord; becauſe he intended to diſplay his Juſtice and Holineſs, in puniſhing and conſuming the murmuring Iſraelites. Thus 'tis ſaid, Pſal. 102.16. When the Lord buildeth up Zion, he ſhall appear in his Glory, becauſe that Work would manifeſt the Power and Veracity of God.
2. The Glory of Chriſt, is, the ſhewing forth that Excellence which belongs unto his Mediatory Office; accordingly, when he wrought his firſt Miracle at Cana, he is ſaid to have manifeſted forth his Glory, Joh. 2.11. All the Evidences which bear Witneſs unto his Prieſtly, or Regal, or Teaching Offices, do gloriſie the Redeemer, 2 Pet. 1.17.
3. It muſt be remembred, that the Glory of the Deity, is diſtinct from that of the Redeemer; yet they are never ſeparated from, much leſs oppoſed unto each other. 'Tis otherwiſe, as to the Glory of God, and of a Creature; theſe do often diſagree and claſh againſt each other. When Herod accepted an undue Honour from a flattering Crowd; this took away the Honour that was due unto God, Acts 12.23. but the Honour that is given unto Chriſt, doth bring Glory unto God, Joh. 17.1. Theſe two are ſo inſeparably joyn'd together, that they can never be put aſunder. Let us now enquire,
2. How the Sickneſs and Death of thoſe who are the Friends of Chriſt, do bring Glory unto God and the Redeemer: While our Eye is ſixt only upon the dark ſide (or Superſicies) of this Object, we ſhall be tempted to put ſuch a Queſtion as once Nathanael did concerning Nazareth, Joh 1.46. Can any good thing come from ſuch Evil? Can ſo barren a Soil produce ſuch precious Fruit as the Glory of God? Can this dark and diſmal Cloud ſend forth ſuch a refreſhing Light? At the firſt view it ſeems diſhonourable unto God, when theſe Bodies, which are his Temples, are demoliſh'd and laid in the Duſt: This, I ſay, ſeems a diſparagement unto him who rais'd and dwelt in 'em. When theſe pleaſant Plants which ſtood in the Courts of God are overturn'd, this ſeems a damage unto the Heavenly Husbandman: But notwithſtanding theſe Objections of Senſe, 'tis undeniably true, that the Sickneſs and Diſſolution of Chriſtians, do really contribute unto the Glory of God and Chriſt: The Evidences which confirm this, do relate both unto thoſe Chriſtians who are remov'd by Death, and unto thoſe who ſurvive.
1. With reſpect unto the Dying Friends of Chriſt themſelves: Their Sickneſs and Death do many ways bring Glory unto God and the Redeemer.
1. The Divine Veracity or Truth is glorified by executing the Primitive Sentence, which hath been given againſt all the Poſterity of fallen Adam, Gen. 3.19. Duſt thou art, and unto Duſt thou ſhalt return. A peculiar Glory redounds unto God, when theſe Declarations which ſignifie his Councel and Purpoſe are punctually accompliſht. (As on the contrary, nothing is more diſhonourable in its own Nature than Falſhood, which is counted, even by Lyars themſelves, an intolerable Reproach.) Compare Num. 14. ver. 21. with ver. 35. The Death of every Chriſtian doth ſeal unto the Truth of God.
2. The Divine Holineſs, and hatred of Sin, are honour'd by the Sickneſs and Death of thoſe Chriſtians who have provok'd the Anger of God, though they die in Peace. We have memorable Inſtances in Moſes, in Joſiah, and the Corinthian Chriſtians; ſome of whom were cut off by Death, though not Condemned with the World, 1 Cor. 11.30, 32. Concerning Moſes, we read, that by his unadviſed Language he offended God: At one time he complain'd of his Service and Burthen, and deſired rather to die, than bear it any longer, Num. 11.14, 15. At another time he ſpoke with indecent Paſſion unto the Iſraeltes; and then God pronounc'd the Arreſt which you read, Num. 20.12. That he ſhould not bring the Iſraelites into the Promiſed Land. Now the executing of that Sentence did glorifie God, becauſe it manifeſted his Holineſs, which could not behold the deſiling Blemiſhes that were in Moſes, who was one of the moſt eminent Favourites of God.
3. The Divine Sovereignty and Dominion are honour'd by the Obedience and Reſignation of Sick and Dying Believers; When a Chriſtian exerciſes that Submiſſion unto the Orders of God, that he willingly drinks the bittereſt Cup which his Father gives him; how Honourable muſt this be unto God I This laſt act of Obedience Crowns the whole Chriſtian courſe: certainly there is no Spectacle more grateful unto God, than a Chriſtian chearfully yielding back his Soul unto him who gave it: 'Twas a reſigning Obedience that rendred the Death of Chriſt a Sacrifice of a ſweet ſmelling ſavour unto God, who was in a moſt eminent manner glorified by it: Though a Dying Chriſtian cannot offer an Attoning Sacrifice, yet he is a kind of Holocauſt, when his Death is perfum'd with a choſen Submiſſion unto the diſpoſing Will of God. On this Account the Death of the Saints, (or as the Hebrew word imports) the Favourites, is precious in the ſight of the Lord, Pſal. 116.15.
4. The Powerful Grace of Chriſt is honour'd by the inward ſupport and refreſhment which ſick and dying Chriſtians receive from him; at a time when the Daughters of Muſick are brought low, and all the Pleaſures of Life are without reliſh; then to feel an invigorating ſtrength which renews the inner Man, when the outer decays, and is ſalling down; this magnifieth the powerful Grace of God, who giveth power to the Faint; and to them that have no Might, encreaſeth Strength, Iſa. 40.29. A Principle of Natural Courage will afford ſome Support; but 'tis Divine Grace alone which can enable a Chriſtian to triumph over the Pain and Danger of a Mortal Sickneſs, 2 Cor. 5.6.
5. Eſpecially God and Chriſt are glorified in the Victory which a Chriſtian gains over Death: This laſt Enemy is a very Formidable one. An Alexander, who could Encounter the vaſt Armies of Aſian Monarchs, who had deſpiſed the Terrour of Battels, in his laſt Sickneſs was ſo afraid of Death, that his Court was ſill'd with Diviners and Victims, and all imaginable Methods were try'd to preſerve his Life. When therefore a Chriſtian, though of the tender, fearful Sex, is raiſed above the Fear of Death, is confident, and willing rather to be abſent from the Body, and preſent with the Lord, as the Apoſtle ſpeaks, 2 Cor. 6.5. This doth highly Honour the Grace and Power of the Redeemer, through whom alone it is that a Chriſtian is more than a Conqueror, Rom. 8.36, 37.
6. The Redeemer is glorified in that Bleſſedneſs which he immediately confers upon the Souls of his deceaſed Friends. No ſooner had the Iſraelites paſs'd the Red Sea, and got upon free Land, but they ſend up their joyful Praiſes, and mention how gloriouſly God had Triumphed over their Enemies: What Heart can conceive the Songs of Praiſe which Celebrate the Lamb, and him who ſits upon the Throne, when one believing Soul is ſet free from the Houſe of Bondage, and tranſplanted into the Heavenly Countrey? when a Soul that is Impriſon'd and Fetter'd in a Houſe of Clay, is received into the heavenly Habitations which the Redeemer hath prepared? Surely, if thoſe who heard of the Converſion of Paul, glorified God in him, or on his account; thoſe who were Witneſſes and Spectators of a far more ſurprizing Change, could not be wanting in their Admiration and Praiſes of that God who Crowns with unfading Glory.
7. The Death of a Chriſtian brings glory unto the Redeemer, as it is the Occaſion of that aſtoniſhing Operation, which will raiſe the diſſolved Body, and transform it into the likeneſs of his own moſt glorious Body. The ſinal Conquering of the laſt Enemy, muſt be exceeding glorious unto that Power which effects it. The Raiſing of Lazarus, and reinſtating his Body in a periſhing Life, did glorifie the Redeemer; and this he had his Eye upon in making this Anſwer: What then muſt be the Raiſing of a Corrupted Body unto a bleſſed Immortality? By which the Children of the Reſurrection are made like the Angels of God: Read and conſider that memorable paſſage, 2 Theſ. 1.10. Let us now brieſly reflect upon the
2. Evidence which I propounded, viz. How the Sickneſs and Death of Chriſtians glorifie God, with reſpect unto them who ſurvive, whether they be more nearly or diſtantly related. And
1. God is thus glorified on ſuch Occaſions, becauſe he manifeſts his Divine Power in compenſating and ſupplying that Loſs. When uſeful and ſerviceable Chriſtians are removed by Death, nothing but Almighty Power can fill up ſuch a void empty ſpace, and raiſe up others to carry on his Work; ſo that the Church reſembles that Poetical Tree, in which as faſt as one Branch was broken off, another did ſpring in the ſame place: Thus when Moſes dies, God finds a Joſhua who was qualified to ſucceed him: When a David is laid unto his Father's, and ſees Corruption, God ſills his Throne with a Solomon.
2. The Exerciſes of Graces in ſurviving Relatives or Acquaintance, doth glorifie God on ſuch Occaſions. When holy Job, upon the ſurprizing Death of all his Children (at the ſame time) doth Adore the Sovereignty of God, and bleſſeth his Name, when he took his deareſt Comforts away; this did effectually refute the reproaching Accuſation of Satan, and brought a ſingular Honour to God; who is alſo
3. Glorified in the Comforting of thoſe who are troubled and caſt down by ſuch Providences: This is one glorious Character of the bleſſed God, That he comforteth thoſe who are caſt down, 2 Cor. 7.6. Did not his Hand bind up the Wound, no other could do it; all the Conſolations which a Creature can preſent, are weak and ineffectual things; but the ſupports of the heavenly Comforter are never more ſenſible than under the ſenſe of afflictive Providences, 2 Cor. 1.3, 4. In the
4. And Laſt place, The Sickneſs and Death of Chriſtians bring Glory unto God, as they are ſerviceable unto the Souls of them who ſurvive: As thoſe Fruits that fall from the Tree, and lye about it, make the Soyl more fruitful; ſuch ſorrowful Providences being excellent Inſtructions about our Duty, and powerful Arguments to excite us unto our great Work: What the Apoſtle ſaith concerning his Bonds, was equally true concerning his Death: They were for the furtherance of the Goſpel, Phil. 1. How many have owed their Converſion and Eſtabliſhment unto the Counſels and Examples of dying Chriſtians? The Hiſtories of every Church abound with ſuch Inſtances. I ſhould now have ſhewed,
3. On what accounts this Conſideration is ſufficient to Quiet and Support a Chriſtian under ſuch ſorrowſul Providences: Of this I ſhall give this Threefold Account.
1. That Love which a Chriſtian bears unto God and Chriſt, makes their Honour dearer unto him than any Intereſt of his own; and conſequently, the advancing of that will ſweeten all the Croſſes that can oppreſs him. When Jeptha's Victory over the Amonites had got him more than ordinary Honour; this was ſo pleaſing to his Daughter, that ſhe was willing to endure the harſh Effects of her Father's Vow, Judg. 10.36. Such a temper there was in the Apoſtle, when he could declare that his chief Expectation and Deſign was, that Chriſt might be magniſied in his Body, whether by Life or Death, Phil. 1.20.
2. A Chriſtian knows that when God and Chriſt are glorified, then the grand Purpoſe and End of God are attained: We are ſure that the bleſſed God cannot deſign any Gain or Proſit to himſelf in his Actings, but his deſign is to get himſelf Glory; and it muſt be very delightful unto God, when this Councel of God is accompliſh'd.
3. A Chriſtian obtains his own chief Requeſt when God is glorified; all his other Petitions are ſubordinate unto this: He remembers that the Hallowing or Glorifying of God's Name ſtands in the very firſt place in that Exemplar Prayer which Chriſt hath left unto the Church; and therefore when God doth glorifie himſelf, though in a way that is grievous unto the Humane Nature, yet a Chriſtian Rejoyceth. And now it were eaſie to draw many inſtructive Inferences from this Anſwer made by Chriſt: As,
1. It will follow from hence, that the ſurprizing Death of the moſt holy and uſeful Perſons, Applicat.is no Objection againſt the Providence and Government of God. 'Twas uſual among the Heathens to Accuſe their Gods; yea, ſome of 'em proceeded to deny the Exiſtence and Providence of a Deity, becauſe ſome excellent and vertuous Perſons were taken away by a ſurprizing Death. The Epicurean, who diſputes againſt Providence, thought his Queries unanſwerable, when he ask'd, Why (if there was a Providence) the two brave Scipio's were Routed and Slain by the Carthaginians, Cicer. de N. D. l. 3.with ſeveral ſuch like Queſtions, which were more tolerable in the Gentiles who knew not God; but it is inexcuſable in thoſe who have the Oracles of God committed unto them, to think or ſpeak at ſuch a rate.
2. What adorable Wiſdom belongs unto the bleſſed God, who can glorifie himſelf by thoſe very events that ſeem moſt diſhonourable unto him: 'Tis obſerved by the Apoſtle, that the fooliſhneſs of God is wiſer than men, 1 Cor. 1.25. i. e. In thoſe very events which ſeem inconſiſtent with Wiſdom, wherein God ſeems to act fooliſhly, yet in them he (infinitely) ſurpaſſes all the skill and Wiſdom that are in men. The Divine Wiſdom can build Trophies upon thoſe very places which ſeem to ſwallow it up: The cutting off the natural Branches, the caſting away the Body of the Jewiſh Nation, at the firſt view appear'd diſhonourable unto the Truth and Fidelity of God; but the conſideration of this event draws from the Apoſtle that admiring Exclamation, Rom. 11. v. 33. O the depth of the riches both of the wiſdom and knowledge of God!
3. How vaſt is the diſtance between the Thoughts of God, and thoſe of Men! Iſa. 55.8. The ſubject of the Text gives a memorable inſtance: The Siſters of Lazarus might be apt to conclude that their Brothers Sickneſs and Death would be on various accounts diſhonourable unto Chriſt: 1. As they ſeemed to import Unkindneſs, or Impotence in Chriſt, who on this occaſion carry'd it, as if he either neglected his Friend, or was unable to help him: And 2. As they ſeem'd to argue the unprofitableneſs of Chriſts Service. When Lazarus was Dead and laid in his Grave, thoſe who knew the Friendſhip of the Redeemer unto him, would be tempted to ſpeak on this manner: How little advantage hath poor Lazarus got by his Acquaintance with, and ſervice unto Chriſt, who if he had Power to Recover and prevent the Death of his Sick Friend, has been guilty of ſtrange unkindneſs. But in the concluſion, the Sickneſs and Death of Lazarus did bring a far greater Honour unto Chriſt, than his recovering would have done: That Miracle which was wrought in raiſing him from the Dead, did exalt the Name of Chriſt, and encreaſed the number of his Followers; take heed therefore of leaning unto your own underſtanding, but whenever the ways of God have a perplexing obſcurity in them, imitate the Practice of the Pſalmiſt, Pſal. 73.17. Go into the Sanctuary, and view them in Scripture light; this will diſcover a refreſhing brightneſs in thoſe Events which have the moſt horror in them.
4. How real and great a difference doth Converting Grace make between a Chriſtian, and the unbelieving World! The latter are wholly inſenſible unto the conſideration us'd in the Text; the glory of God and Chriſt have no efficacy to quiet and ſupport their minds; Arguments taken from their own Reputation or Intereſt, have ſome force to moderate Sorrow and keep it from exceſs; but the glorifying of God by their Croſſes, is an Argument which hath no ſtrength with them; whereas it hath the greateſt with a Chriſtian, to whom nothing elſe need be repreſented: Our Saviour well underſtood to whom he made the Anſwer in the Text; they were his ſincere Diſciples, who were capable of perceiving the force of this Conſideration; which afterward our Saviour repeats unto Martha, v. 40. Thou ſhouldeſt ſee the glory of God: Unto a Martha this would be a grateful and tranſporting ſpectacle, when a Judas had far rather ſee thirty pieces of Silver▪ (than this glory of God.) Let us try our ſelves by this Rule; this will diſcover our State and our Character, and whether our Patience under Tryals be a Chriſtian Grace, or but a Philoſophick Virtue; this latter groweth from other Principles; when therefore our Minds are quieted under dejecting Providences, without having recourſe unto the ſupport of the Text, 'tis a ſad evidence that we are alienated from the Life of God: If the conſideration of his Glory cannot over-ballance the Pain and Loſs that we are expos'd to, we are very unlike to our Redeemer, whoſe troubled Soul was compoſed with this Thought, that his Fathers Name would be glorified by his accurs'd Death, John 12.27, 28.
5. Let us whom this ſorrowful occaſion hath drawn together (and all who but hear of it) give diligence to correſpond with the deſign that God hath in this ſevere Providence: Surely he hath not made this breach, only to open a paſſage unto Sorrow and Compaſſion, much leſs to furniſh us with new matter of diſcourſe: No, he deſigns that we ſhould glorifie him in our Hearts and Lives, more than we have formerly done: And this leads me unto that particular Application which I propounded to ſpend ſome time in, and which will aſſiſt us in making that Improvement of this Providence as will bring glory unto God. All that I ſhall add will fall under theſe following Directions.
1. Let us juſtifie this ſevere Providence of God: 'Tis highly diſhonourable unto him when we blame and accuſe his ways, as if they were not equal; as on the other hand 'tis Honourable to God, when we ſubſcribe every Arreſt that our Heavenly Judge hath pronounc't. 'Tis related concerning Aaron, that when his two Sons were cut off, he held his peace, Lev. 10.2, 3. He made no Objections againſt that tremendous ſeverity of God, when he underſtood that He had glorified himſelf by that Act. Bleſſed be God who enableth the Relict of the Deceas'd thus to glorifie God: May this Inſtance of his Reſignation very much exalt the Name of God, and bring Reputation unto ſtrict and ſerious Religion. Let this concluſion be deeply fix'd in all our Souls, that however ſevere the dealings of God are, they are always Righteous and Equal.
2. Let us Honour and Imitate the Holy Example of the Deceas'd Friend of Chriſt, the worthy Mrs. Shower. None I hope will expect a large Hiſtorical account of her Life, or a Funeral Encomiaſtick; this latter ſhe needs not, for her own Works praiſe her in the gate, and are a more valuable Monument, than any made by Art.
Her Parentage and Beauty, her Wit and Charms of Converſation (tho' even thoſe were Gifts from above) muſt now be paſs'd over in ſilence; for all theſe are Praeda Mortis, a Prey unto Death and the Grave; which conſideration ought to cure the undue Eſteem of them, that many profeſſing Chriſtians diſcover; and perhaps, few places are more guilty of this Ʋnchriſtian Error, than this City, where it ſeems to be the chief Ambition of many, to out-vye others in every thing, rather than in real Holineſs, which is the only Ornament that Death cannot ſpoil us of; accordingly I ſhall only take notice of thoſe Excellencies which do fit the dignifying Character of Lazarus unto her, One whom Jeſus loved: (And however uſeful and honourable the Love of our Acquaintance and Fellow-creatures may be unto us, yet at laſt this Character of Sick and Dying Lazarus will be more valued, than any the moſt admir'd Titles of Honour.) To make good this Character, it will not be neceſſary to Deſcribe her in her Perſonal and Relative Capacities; in both which, thoſe who knew Her will acknowledge that ſhe had not many Equals, 'Twill be enough to draw the few following Lineaments.
1. The Holy Wiſdom which did ſhine in her Conduct, and which ſhe diſcover'd, both in leaving her Native Land, to enjoy the advantages of Living in a Religious Family (to which ſhe was related,) and in the Choice that ſhe made when ſhe changed her Condition: Neither the prejudices of the Age, or the Advantage of other offers, could hinder from accepting One, as the Partner of her Life, from whom ſhe could expect the beſt aſſiſtance in the Service of God, and the concerns of her Soul; and this ſhe did at a time when there was no proſpect of that Tranquility, which now encourageth Perſons of his Character and Profeſſion.
2. Her Conſcientious Attendance upon the Publick Worſhip: Of this I am capable to give Witneſs, having had the opportunity of Living a conſiderable time under the ſame Roof; and have obſerv'd how Her Love unto the Solomn Aſſemblies, made Her overcome many difficulties, which are pleaded by others in excuſe of their neglect; neither the Heat or Cold of the Seaſon, nor the hazard to her Health, (eſpecially when great with Child) could induce her to loſe any Opportunity of waiting at the Gates of Wiſdom; ſuch Advantages were pleaſant, and ſuch Seaſons were refreſhing unto her Soul.
3. The Acquaintance ſhe had with Secret Religion: She was not one of thoſe Profeſſors who ſhut up their Religion within the Temple Walls, where they take it up, and leave it at their departure: No, ſhe made many ſecret Viſits unto her Heavenly Bridegroom, and from him obtain'd that Wiſdom and Modeſty, and other Virtues which adorn'd her Converſation.
4. Her ſubmiſſion unto the diſpoſing Will of God, and the comforting hopes ſhe had, do compleat the Character of one whom Jeſus Loved in this World, and hath now receiv'd in the other, where ſhe is plac'd out of the reach of Sin and Sorrow, of Child-bearing Pains, and Child-bed Sickneſs, and where no Clouds ſhall ever interrupt the Light of God, and of the Lamb: But if we deſire to meet her there, we muſt imitate her Faith and Holineſs: And
3. Laſtly, Let us glorifie God by receiving the Inſtruction which this ſorrowful Providence preſents to us.
1. Concerning the Ʋncertainty of Life: when ſo bright and Vigorous a Flame is ſuddenly Extinguiſht, who can entertain a juſt expectation of a long Life? What folly muſt it be to reckon upon many years, when our Lives are in ſo perpetual hazard? Let us number our days aright, and fix upon our Hearts that Concluſion which David made, 1 Chron. 29.18. Our days on the Earth are as a ſhadow, and there is no abiding; which conſideration had no queſtion a ſtrong influence upon that famous Liberality toward the Service of God, which is related in that Chapter; and it would make us more active in his Service.
2. Learn the Vanity of Creature-aſſiſtances; could the Love of a Husband, or the Counſels of Phyſitians, or the Service of Friends have been Effectual, there had not been an occaſion for this ſorrowful Solemnity. 'Tis become Natural to us, to place an undue confidence in Created helps; exceeding apt we are to truſt in Riches or Wiſdom, and in the means of Health, when in themſelves they are empty and broken Ciſterns, which will ſend us away diſappointed and aſham'd.
3. The neceſſity of ſpeedy Preparation for Death and Judgment; every Funeral preſſeth this upon thoſe who are witneſſes of it. Many of you have lately heard *From my Br. S. on thoſe words, Matt. 24.44. Be you alſo ready.the Nature and Importance of this great work, and ſo many have diſcourſed concerning it, that I need not enlarge: It hath not been without a deſign worthy of the Wiſdom of God, that our Deceas'd Friend ſhould not be called out of the World by Death, until ſhe was known unto two Societies in this City, whereby her Death is rendred more Inſtructive. And now that a Funeral Sermon hath drawn Multitudes to attend here, you will receive no advantage from it, yea 'twill prove very hurtful to you, if you do not ſeriouſly engage, that you will give all diligence to prepare for Death and Eternity. This work is never unſeaſonable, and nothing can be pleaded to excuſe the neglect of it.
You who are Young, and in the Flower of your days, do not put off this Affair; ſay not as the negligent Jews once did concerning the Rebuilding of their Temple, The time is not come, Hag. 1.2. The approach of Death will make you of another mind, when you hear the ſound of that Meſſengers Feet, who will bring you to Judgment; you will then conclude that this is the one Thing neceſſary, that all the Concerns of Trade, and Offices of Civility are meer Trifles in compariſon with this work, upon which your everlaſting Welfare depends. What meaneſt thou then, O Sleeper! ariſe and call upon God, and ſtir up thy ſelf that thou periſh not; look often down into the Chambers of the Grave; dwell (by ſolemn Thoughts) in the Valley of the Shadow of Death: Be not afraid leſt this ſhould make thee Melancholly or Diſtracted, for this path leads unto the moſt deſireable Joy. Tho no Diſtractedneſs is to be feared, in compariſon of the Madneſs which unrepenting careleſs Sinners are guilty of, and whom Death will find unprepared. And when a view of your Latter End has compos'd and awaken'd your Souls, then put the Queſtion to your ſelves, which you find 2 Pet. 3.2. Seeing that all theſe things ſhall be Diſſolved, (or are Diſſolving,) what manner of Perſons ought we to be, in all manner of Converſation and Godlineſs▪
FINIS.
Books lately Printed.
PRactical Diſcourſes on Sickneſs and Recovery in ſeveral Sermons, as they were lately preached in a Congregation in London: by Timothy Rogers, M. A. after his Recovery from a Sickneſs of near two years Continuance.
Early Religion, or a Diſcourſe of the Duty and Intereſt of Youth, by the ſame Author. Both Printed for J. Dunton.
End of the text · John Shower, The Mourners Companion (1692)