A MONITOR OF MORTALITY, THE SECOND SERMON. OCCASIONED By the Death of Mrs. Harpur, a grave and godly Matron (wife to Mr. Henry Harpur of the City of Chester) and of the death of their Religious Daughter Phoebe Harpur, a child of about 12. years of age. By john Ley Minister of Great-Budworth in Cheshiere. GEN. 30.1. Give me children or else I die. Parcamus lachrymis nihil proficientibus, faciliùs enim illi nos dolor iste adijcret, quam illum nobis reducet. Senec. Consolat. ad Polyb. c. 23. LONDON, Printed for Christopher Meredith at the Crane in Pauls-Church-yard. M.DC.XLIII. To my much HONOURED AND WORthy Friends Thomas Standley Esquire, and to Mrs. Elizabeth Standley his most loving and beloved wife: I.L. wisheth increase of grace here, and the accomplishment of grace and glory hereafter. THere is none example of any one dead, but may be an admonitor of the mutability of man's estate to any one alive: Since death is not the limited lot of particular persons, but the common doom of all living creatures, of mankind especially, as having always a desert of the sentence of death by the guilt of sin in his soul, and a condition of body ever capable of the execution of that sentence. But for these two memorandums of Mortality (now presented by the Press to public use) the one of a godly Matron, the other of a gracious maid her daughter (whom I bring in both together, because there was a time, when the mother and the child by their bodily union, were reckoned but for one person, and when their bodies were divided, their souls were, as was said of the soul of Jacob and Benjamin, as it were bound up in one bundle, Goe 44.30, 31.) they areso much more meet to be commended to your memory, as they were the better known unto you, and the more frequent and familiar reciprocations of respect have passed betwixt you, & they have been usually such and so many, that in mine observation (for divers years together) seldom hath your house been without some guest of theirs, or theirs without some of your Family, and this amicable intercourse hath been mutually exercised with such cheerfulness of affection, as came near in conformity to the communion of the Primitive Christians (so fare as the distance of your ordinary dwellings would permit) and they as St. Luke showeth in his Story of the Acts, had all things common, Act. 2.44. and this Community (like that professed by Ruth to Naomi, Ruth 1.16.) hath held on from life to death, from death to burial: For the daughter, (whose death through the dearness of motherly love was an occasion of her Mother's translation from a mortal to an immortal life) spent her last days, as one of your household, died under your roof, and lieth buried in the Church of your both Parish and Patronage. And that neither of them might be buried in oblivion, I have now published that of both to common view, to which I have been divers times solicited by such as were near enough to them to discern a mere colour of sanctity from the solid truth of it, and who have too much integrity in them (by straining their own consciences) to screw up the credit of others, to an over high commendation: the just elevation whereof, (in reference to those two whom death parted for a while, but now hath joined in their better part for ever) is so well known to you both, that if what I have written of them, were to come to a legal proof, I might (for very much of it) produce you two as witnesses (above exception) of their well deserving, and of my true speaking of them, which is one reason of my Dedication of their Funeral Remembrance to your names. Another is the request of him, who had a peculiar right in the Mother (as an husband) a primary right in the daughter as a Father, and a very great Interest in me as an ancient familiar and an affectionate friend. But that which hath moved memost unto it, is a desire I have (since besides all your former favours in our own Country, you will needs be so kind, as to importune me so often to the entertainment of your house where you are now a sojourner) to traffic with you upon the terms of the Apostle, by commerce and exchange of spiritual things, for things carnal, Ro. 15.27. 1 Cor. 9.11. and the spiritual things, wherein for the present, I am desirous to make some return for your favours are an advice and a prayer: mine advice is that (while your conjugal amity is visibly such, as those that observe it, do very well perceive, you are both very well pleased in your choice) you would now and then, by meditation of a mortal divorce, prepare not only for courage to encounter the pangs of death, but (which to either of you may haply prove a more difficult task) for patience to bear the sadness of a surviving life: For a parting there must be betwixt you and yours, as well as others, and it will cost you the more in grief (when it cometh) if you do not prepare and forecast for it, by serious study of the hard lesson of Self-denial, of what is most dear and delightful to you before hand: And this I mean not only for the affection communicated betwixt yourselves, but for that also, which (in common) as you are Parents descends from you, upon your hopeful children: and which I wish may be moderated to such a measure as may become the children of an heavenly Father, professing to pray for the fullfilling of his will, (according to the prescript of the Lords Prayer) before your own; so shall you be sure to be gainers by the greatest loss that can be fall you. Now my prayer is that God will be pleased so to unite your heartiest devotions and affections in himself, that in his favour you may find a Sovereign Antidote against all the discomforts of this life, and that after it, you may meet in a blessed fruition of him in a better world, whereof there is none end. This shall be a part of the daily intercession of him, who desireth to be From my lodging in Pauls-Churchyard, June 3. 1643. Really and will be sincerely serviceable to the welfare of you and yours John Ley. Errata in the first Sermon. PAg: a Epistle Dedicatory in the marg: for Tzere: writ Tzere: In the verses p. 1. lin. 2. for break, read breath. lin 21. for Graces r. jewels lin. 26 for cinst read rinsed. p. 2. lin. 24. for Elisha read Elijah In the Sermon p 2. lin. 7. for Philosopher read Philosopher. So also p. 21. lin. last. p 2. lin. penult, blot out the word your. p 3. lin 8. marg alter Applic. blot out 1. p. 4 lin 7. marg. blot out the word Use. p. 5. lin last but two marg blot out Use 1. p. 15. lin. 31. af●er the word sometimes read is. p 19 after the last lin blot out the last word deadly, and read it after the word no. p. 20 lin 1. p. 20. lin 6 for come to pass which cannot, read which cannot come to pass. p. 21. marg. for Plin. Nat. Hist. c. 53 read l 7 c. 7. p 29. lin. last after the word full add Gen 15 16. p. 30 lin 23. for notion read motion. p. 33. lin. 27 over against the word divers add in the marg. I. H. Hist. of the 3 Norman Kings, p 117, 118, 119, 120. p. 34. lin: 3. blot out the word So, and lin 35, for their life is, read the lives of their Popes are. p. 37. lin. 11. for Deut 3 read 13. Errata in the second Sermon. Page 1. lin 1. for Solicis●e read Solecism. p. 3 lin. 5 for this read the, lin. penult. blot out he. p 5 lin 10 from the bottom after the word them add Nor the innocence of those whom they have hated without acause, as I have * In my Fast Sermon, pag. 30. else where observed. p 7 l. penult. blot out own. p. 9 lin. penult for 22. read 20 p. 13. lin last but one, after the word who add taken: and lin. last blot out upon. p. 14. lin 2. blot out took her death. p. 14. lin. 14. for whosoever read whosesoever. p. 14 lin. last but two, after the word were blot out a sin. p. 16. lin. 27, after the word and read that. p. 17. lin. 11. begin the Parenthesis next after the word well. The principal Contents of the first SERMON. INstruction profitably ministered by way of question. Pag. 2. The profitable use of Catechising. p. 3. Too much neglected by some, and by others too much urged, to the disreputation of a suppression of after-noons preaching. p. 4, A Catalogue of profitable questions for self-examination every day. p. 6, 7, 8. The Luxury of Vitellius, having 9000. dishes at a meal. p. 7. A Reproof of, 1. Impertinent Questionists. p. 9 2. Trifling. Questionists. p. 9 3. Curious and presumptuous Questionists. p. 10. 4. Distrustful Questionists. p. 10. 5. Blasphemous Questionists. p. 11. Luther's censure of the Popish Schoole-Divines for their ignorance of the Bible, p. 9 Erasmus his comparison of Luther and Aquinas, and his preferring of one page of Luther's books for profitableness before all Aquinas works, p. 9 Some ordinary things more worthy of serious consideration than many extraordinary. p. 12. The shortness of man's life with the causes of it, the primary cause of it, p. 13. Secundary causes, 300 several sorts of diseases named above 2000 years ago. Ibid. Their different manner of working unto death. p. 14 Pherecides eaten up with louse, Ibid. Immoderate passions and affections of the mind no less deadly than diseases of the body, particular instances thereof, p. 14, 15 16, 17. The sent of lime and snuff: of a Candle deadly to some. p. 17. Malignant hostility how deadly. p. 18. Cruel Malignity in little children. Ibid. The deadly cruelty of the Sword. p. 19 The vale of the red-Horse, why so called? p. 19 Strange accidents deadly to some. p 20. 606 Houses in London blown down at one tempest. p. 21. One choked with a Reyson stone, another with a Fly, and another with an hair. p. 21 Many signs of certain death, none of certain continuance of life. p 21, 22. Neither kingly prerogatives nor physical cordials of force against death. p. 22. Application. The consideration of a short and uncertain life may serve, for 1. A spur unto diligence, p. 23 2. A whip or scourge for our negligence, p. 25, 26, 27. 3. A check to vain confidence. p. 27. 4. A curb to concupiscence. p. 30. In the desire of 1. Riches. p. 31. 2. Honour. p. 32, 33, 34, 35. Alexander the great wanted a burial place 30 days after his death. p. 33. William the conquerors burial often interrupted. Ib. None more unhappy than the Pope with his triple Crown. p 35 A Pope hardly saved by the judgement of a Pope, p. 35 3. Pleasures, p. 35 5. A prop to patience against anger or envy at the welfare of the wicked and against immoderate sorrow for deceased friends. p. 36, 37. A narration of the condition and course of Mr. I. A. p. 38. His travel and return from Rome without corruption in manners or cooling in Religion. p. 39, 40 His escape from dangers and dying where he was thought most safe. p. 41 His disease. p. 42. The Devil busiest with the best when they are at the worst, 43. Examples of such as have had fearful conflicts in their faith and doubtings of salvation out of which they have been comfortably delivered. p. 43, 44, 46. But if they had not we must judge of the godly by their regular life, not by the distempers of their sickness or death, p. 45. The pious and comfortable conclusions of the life of M. I. A. p. 45 46. The principal Contents of the second Sermon. DEath and Divinity make no difference of Sexes, p. 1. Every one should be chary of the life of any man. p. 3. Murder destroyeth the Image of God, as well as a member of the commonweal, and therefore is a breach of the first Table, as well as of the second. p. 3, 4. A whole City in danger by the slaughter of one man, though they know it not. p. 4. The cruelty of the wicked against the godly. p. 4, 5. Children should be chary of the lives of their Parents, & why. p. 6. A good son to his Parents below, is a favourite of the father above. p. 7. A bad child a parricide or murderer of his Parents. p. 7, 8. Whence it is that Parents love their children better than children do their Parents. p. 8, 9 Why Jacob was so loving to Benjamin above the rest of his brethren. p. 9, 10. The best sort of persons most kindly affected to their kindred. p. 10, 11, 12. A reproof of the want of natural affection. p. 12, 13. Some lament more for the loss of a dog or an horse, than others for their near kindred or friends. p. 13. Of two extremes, better to be too kind then too hardhearted. p. 13. Yet a fault to exceed moderation in sorrow for deceased friends or kindred. p. 14. To die for sorrow is not to be guilty of a sin unto death. p. 14, 15 A young Saint an old devil, one of the devils proverbs. p. 16. Signs of saving grace in a young child. p. 16, 17. An historical passage touching dancing on the Sabbath day to save life, whether lawful to do so to escape such a danger? p. 17 The charity of Ph. H. answerable to her piety, and both rare in a child of her age. p. 18. Parents more honoured by good children, than children by good Parents. p. 18. The good disposition and religious life of Mrs. H. her mother. p. 19, 20, 21, 22. Godly examples to be set forth for others imitation. p. 22 Wicked men believe not Gods children to be endowed with such gifts and graces as they have. p. 22, 23. An acknowledgement of the gift and power of prayer in a mean man by a great Prelate. p. 23. Yet all have not the gift that take it upon them. p. 24. No example of mere man a perfect pattern of imitation, p. 24. Considerations for the patiented bearing of crosses; first from God, both in regard of his authority over us, and of his intention towards us and ours. p. 24. God calls away our friends to call our sins to our remembrance. p. 25. Our sin towards them may be idolatry, and the cure of idolatry is to take away the I doll. Ibid The godly taken away from the evil to come. p. 26. The case worse with the survivor then with the decedant, p. 26. THE MONITOR OF MORTALITY, The second SERMON. GEN. 44. v. 3. It shall come to pass when he seethe that the Lad is not with us, that he will die. IT is no Solicisme in preaching, to bring in the Example of a Father and his son (linked in love together, even unto death) for the ground of our Commemoration of a Mother and her daughter, betwixt whom there was as near kindred, not only of blood, but of affection: for neither death maketh difference of Sex (as every one knoweth) nor yet Divinity, since both Religion, and the reward of it, belongs unto both Sexes, by an equal right, and though Christ were of the male-kind, in Christianity there is no difference; There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus, Gal. 3.28. It is all one then (as to that we intent) to present you with Jacob, loving his son so much, that he could not live without him, as if we took for our Text, Rachel Weeping for her children, and would not be comforted, because they were not, Math. 2.18. and in some respects (as we shall show before we have done) jacob's example is more considerable than Rachel's, and withal more pertinent to our purpose, which that you may the more perspiculously perceive, some precedent passages of this verse must be observed, which may come in with good due coherence to the Text thus. There was a general Famine over all the face of the Earth, Gen. 41.56. except in Egypt (so fare as was known to the Egyptians) thither did Jacob send all his sons he had with him, except Benjamin, for him he would not send, Gen. 42.4. for a supply of food against the famine coming to Egypt their brother Joseph (not known as a brother, and honoured as a Prince) furnisheth them with provision, but with condition to come again, and to bring Benjamin, their (but especially his own) brother with them, and (until he come) he requireth one of them to stay with him (as a pledge for his appearance) and he was Simeon. Returning to their Father without him, they related to him, what joseph required, and treated with him, that they might bring his dear beloved Benlamin with them; with much ado (especially by the prudent importunity of judah, he yielded to send him, and so they went all together into Egypt: There joseph (having power to act any part he pleased) whether in jest or in earnest) put a fallacy upon them, which troubled them all, for be caused his Steward to steal his Cup into Benjamins' sack; and (when they were in their way) to follow them with hue and cry, who having overtaken them, and charged them with felony, they plead not guilty, and yield to have their sacks searched, and that he in whose sack the Cup should be found, should be his servant. Benjamin is the party, who for the present is taken for a Thief, and now (for aught he knoweth) is for hereafter to be used like a slave. judah (having deeply engaged himself to his Father for his safe return, for (said he) I will be surety for him, of mine hand shalt thou require him; If I bring him not unto thee, and set him before thee, let me bear the blame for ever, Chap. 43. ver. 9) pleaded earnestly with Joseph for his release, that he may restore him to his Father, according to his former undertaking: And the Argument he most pressed to this purpose was, that unless this good man's heart be upheld by this son of his right-hand (for that is the signification of his name) it would sink down into the grave, and so he would prove a Benoni (as his mother called him) that is, a Son of sorrow, not only to her, (who died in labour of him, Gen. 35.18, 19) but to his Father, who (if he saw him not with them) would suppose he was dead, and the apprehension of that, would be the shortening of his life, by excessive sorrow for his death: for as judah said, His life was bound up in his son's life; and being bound together, they were both safe in the same security, or both lost by one mishap, at lest Iacob's life so depended upon Benjamins, that if Benjamin did not live, jacob must die. Having brought in the Coherence of the words of the Text with the precedent Story, we must now consider them first together, than a part. For the first, since judah pleading with joseph, as a great Courtier and a Stranger to him, both in blood and Religion, (for aught he knew) persuadeth the deliverance of the Son, for the prevention of the death of the Father, we may thence observe. That every man should be chary of the life of any man: For every man in this case was as much bound to regard the person of another, as joseph was, and jacob was no more to him (in judah's apprehension) than any other man. And the reason is, for that to hinder or * Si non paveris occidisti. withhold any preservative of life, is to make a man guilty of another's death, and that is murder; and murder is a sin not only against humane society, but against divine Majesty. That it is against the first, is easily confessed by all, I need not prove it. And that it is against the second, is showed in the ninth of Genesis, where God enacting a penal law for a capital punishment against a , in these words, Who so sheddeth man's blood, by man shall his blood be shed: he giveth this reason for such retaliation, For in the Image of God made he man, Gen. 9.6. So that he that killeth another, not only destroyeth a member of the Commonweal, but defaceth the Image of God, and so though the prohibition of killing be sorted to the negative precepts of the second Table, the guilt of it is as a breach of the first Commandment of the first Table. Because the point is but covertly employed, Applic. not plainly expressed, I will not be long in prosecution of it: and in short it may serve for Caution to all, that they be not any way guilty, either by committing of violence against the life of another, or omitting any Act of benevolence, which may serve to preserve it; for the least degree of guilt, which hath any affinity with that crying crime, may raise the tempest of a troubled conscience within a man, and bring down a storm of vengeance from above upon him: From this sin, we shall be disposed to keep a further distance, if we consider the Law in case of killing, Deut. 21. from the first verse to the ninth inclusively, where we read, That if a man were slain in the field, and the were not known, the Elders of the next City to the slain man (which if it were not apparent otherwise, must be tried by measure from the place of the dead round about) must offer Sacrifice, ver. 4. And though neither their hands did shed the blood, nor their eyes see it, vers. 7. (by which is meant, that they were altogether innocent and ignorant of it) yet must they deprecate the imputation of the bloodshed, in this manner. Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto the people of Israel's charge, and the blood shall be forgiven them, ver. 8. So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the Lord, v. 9 Secondly, If by the kill of one man, a whole City (though neither consenting to it, nor knowing who did it) must thus fare profess their clearness from it, and yet offer Sacrifice, and pray, that they may not be accounted as guilty of it, how deep is their guilt, how dangerous their State, who make no scruple to make a * Parisiensis horrenda la ●iena in nuptijs Henrici Regis N●varrae. Luc. Osia●d. Epit. Cent. ●600. l. 3. c. 69. part alt. p. 832. City a Shambles of bloodshed? And think it their greatest glory, when they wade deepest in blood, not of Turks and Infidels, but of Christians, especially of those whose blood (next unto the blood of Christ) is most precious in the eyes of God? wherein they revel with such a bold and boundless blood-guiltiness, as if they might and meant to hear, some comparative acclamations of themselves, and some other man of blood and belial, like that in the first of Samuel the 18. Saul hath slain his thousands and David his ten thousands, verse 7. But most unlike it in this, for that David's valour was exercised upon the enemies of God, their violence rageth against his dearest favourites; for whose security he hath entered a Caveat in the Courts of Kings, Psal. 105. He suffered no man to do them wrong, yea he reproved Kings for their sakes, ver. 14. saying, Touch not mine anointed, and do my Prophets no harm, ver. 14, 15. which they that dare disobey, When he maketh inquisition for blood, he will remember them, and not forget the cry of the humble, Psal. 9.12. whose blood will cry (as Abel's did, Gen. 4.10.) for vengeance against theirs, and God will hear it and avenge it too, Rom. 19.2. and his vengeance will be such, as (if they did apprehend it as God will inflict it,) would put them into the extremity of Belshazzar (when he saw the fingers of a man's hand-writing, the doom of his ruin upon the plaster of the wall, which made his countenance to be changed, his thoughts to be troubled, the joints of his loins to be loosed, and his knees to smite one against another, Dan. 5.5, 6. but it may be, He that was a murderer from the beginning, Joh. 8.44. whose slaughtermen they are) and a juggling impostor too, who blindeth the minds of them that believe not, 2 Cor. 4.4. will not suffer their blood-shotten eyes to see the guilt of their cruel hearts and hands, until they feel the weight of God's revenging hand upon them. After this Observation of the words taken together, we must take them apart, and so take notice of two remarkable examples. The one is of judah's care of the life of his Father jacob. The other of jacobs' danger of death by the loss of his son Benjamin. The former I shall dispatch in brief (intending more copiously to prosecute the latter, as being more pertinent to our present purpose) noting it as a disposition worthy of praise in him, fit to be a pattern for the practice of Children towards their Parents, viz. to be chary of their lives, and so was Joseph as well as Judah, and (having more power) he showeth it more than Judah did or could do, and in that wherein Judah might have equalled him, he suffered Joseph to go beyond him; the five last Chapters of Genesis contain an excellent story which may both instruct Children in their filial duty, and (if they mark it as they ought) will much induce them to perform it, for which the grounds are laid in nature, and upon them may be built considerations of Religion. For that Children should be chary of the lives of their Parents, is Nature's immediate instinct without any exercise of reason or discipline of Religion; and thus all the world over (the bruit creatures not excepted) yea some of them are noted for example of very kind and tender love and care of their parents; for the young Storks as * Plin. nat. bist. l. 10. c. 24. Pliny observeth, will keep and feed them when they are old, as they themselves were nourished by them when they were young. Secondly, The dictate of natural reason requires it, that Children should be careful to prolong the lives of their Parents, for First, They are (under God) the means of the beginning of life and being unto them. Secondly, They are (under God again) the means of the continuance of their life and well-being. And for Religion, God calleth for this care in the fifth Commandment, where (under the word Honour) all filial duties are commanded, and under the prohibition of killing (in the sixth) whatsoever may tend unto it is forbidden, and the contrary is virtually enjoined, that is, whatsoever may conduce to the preservation of life, especially of those to whom (by divine and humane law) we are most obliged. Applic. This I could wish Children would apply unto themselves, whether their Parents be dead or alive; if they be dead, to examine their own precedent carriage towards them, whether they have not given them any cause, or been an occasion to hasten their deaths; and if they have, to mourn more for their own sins in secret, than they seemed to do (at their Parent's funeral) in public; if they have them yet alive, seriously to recount what causes they have to desire their life, and to do their best endeavour to prolong their days, cherishing them in their old age, as they were cherished by them in their infancy; so did good Joseph by his aged Father Jacob, for he nourished him, and his brothers, and all his household (for his sake) with bread, or (as some read the words) as a little child is nourished, Gen. 46.12. or according to the Hebrew) even to the mouth of the little one, that is, from the greatest to the least, or with such tenderness, as that wherewith a Nurse feedeth her little one, or with as little care or pains to Jacob, and those of his family, as little children use to take in providing for themselves; and while they show such a chary disposition towards their health and welfare, they shall thereby get themselves an interest in that gracious promise of the Father of Spirits, annexed to observation of the fift Commandment, which is, length of days, for to that precept, Honour thy Father and thy Mother, is annexed this promise, that thy days may be long in the Land which the Lord thy God giveth thee; and if from children they grow up to the degree of Parents, and have children of their own, they shall repay them the observance and succour which they have performed to their Progenitors before. And on the contrary, the praise of such good sons, must serve to the reproach of such bad children, as wickedly requite the blessing of their Parents, by wishing for their death, who were the means to bring them to life, and to preserve them alive by their tenderness over them, in the time of their ignorant and impotent minority; thence was the observation of the heathen Prophet, (so the Apostle calls a Poet, Tit. 1.12.) * Filius ante diem patrios inquirit in anno●▪ the Son inquires into his Father's years before his time, thinking it long before he be wrapped in a white sheet, and himself clad in a black suit, that he may have a merry heart under a mournful habit. Such as have so little both of Grace and good-nature, as to desire the dispatch of their Parents, commonly do somewhat which may be like to lesson the measure of their own lives, as their yoking themselves unsutably without their Parents consent, or against their minds; the thought of such a thing was so great a grief unto Rebecca, as caused her passionately to say, I am weary of my life (because of the daughters of Heth; if Jacob take a wife of the daughters of Heth, (such as these which are of the daughters of the Land) what good will my life do me? Gen. 27.46. and such a grief as makes one weary of life, wears out the life before the time. In this respect, many children become Parricides of their own Parents, by such heard-hearted stubborness in wicked ways, as makes them worthy of stoning to death by the Law of God, Deut. 21. ver. 20, 21. whose want of grace and good nature, with their gross ungratitude (returning for all their Parent's tenderness and indulgence towards them, nothing but what may offend and afflict them) is so much more grievous, as (in relation and affection) they were more near and dear unto them. Of the 23. wounds given to Caesar in the Senate-house, (whichsoever was most deep and deadly) surely that was most grievous to his heart, which he took from the hand of Brutus, when he said unto him, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sueton. in Jul. Caesar. cap. 82. and thou my son? art thou one to kill me, who have loved and cared for thee, as a Father forhis son? And howsoever the forecited penal Statute, Deut. 21. be not in use among the Christians, (yet it is no more a mere Jewish Law, than the sin is merely Jewish,) God seldom suffers a very rebellious son (unless he become a gracious convert (which is very rare) to pass unpunished in this life; and many times his punishment is of that kind, which may bring his own sin to remembrance, his child revenging upon him his own miscarriage towards his Parents. Thus much of Judah's care of the life of his Father Jacob. Now of jacob's danger of death by the loss of Benjamin, It shall come to pass, etc. the reason of this great danger of Jacob, was his dear love to Benjamin (very dear (doubtless) if it had cost him his life) which is commonly greater in the Father to the child, then is reciprocated from the child to the Father; haply First, because the child is better and longer known unto the Father then the Father to the child, both for certainty of truth and continuance of time. Secondly, Because natural affection (as the Lawyer speaks of inheritance) rather descends from the Parents to the children, then ascends from the children to the Parents. Thirdly, the discipline of Parents, is many times grievous to their children, crossing their wills and ways, and sometimes severely chastising them for their failings of duty, or transgressions against it; all which are commonly as unpleasing unto them, as profitable for them. Fourthly, Parents expect in their children to live, when themselves are dead; and to be perpetual in their succession, while themselves are but temporal and transitory: and children take their Parents (too many times) to be impediments, if not to their lives, yet to their comfortable living, in keeping Inheritance, Honours, Offices from them, and restraint of their liberty, which they cannot expect (in a full fruition) until they be dead. And for jacob's love to Benjamin, it appears to be more than to the rest of his sons, by the saying of Judah, he loveth him (saith he) Gen. 44.20. and so he did all his other children, but his words imply, that he loved him in an especial manner and measure above his brothers; so that they as not beloved, or little beloved in respect of him, are not named as partakers of his love; and he showeth his love to Benjamin, by being so fearful of his life, for he would not let him go, lest death should befall him in the way, Gen. 42.4. any of the rest might have died as well as he; but his care, his fear and his love were all for benjamin, in a very eminent degree, and that made him so stiff against the entreaties and undertake of Judah and of Reuben, who when he had offered his two sons for security for one (yea and as for sacrifice also; for he said, slay my two sons, Gen. 42.37. if I bring him not again,) he could obtain none other answer but this; My son shall not go down with you, ver. 38. he would have that son never go down or set, but always to shine within his horizon. And the reason of this love (if such an heat and height of affection, were not rather an aberration from reason) may be: because he was the son of his most beloved wife Rachel, for whom he served seven years, which yet (such was his love unto her) seemed unto him but a few days, Gen. 29.22. Secondly, Because he was dear bought, for while she laboured boured to give life and liberty to him, she lost her own, Gen. 35.19. In other cases, whosoever is the cause, occasion or instrument of a friends death, is commonly distasted, sometimes detested; but here innocency pleads against all imputation of guilt and blood, and kindred and nearness of blood, apprehends the mishap at first with grief, not with grudge, and after a time (when sorrow is assuaged concerning the dead) pity and compassion, love and delight, do exercise their operation upon the living, with so much more tenderness, as the loss is the greater not only to the Father, but much more to the child: since it is more like that his loss may be supplied by another wife, than the childs by another mother. Thirdly, Because his brother Joseph, (who was dear beloved of his Father,) was supposed to be dead, and so Benjamin surviving, was heir to the love that belonged to him: and so he loved him the more, in that he was not only Rachel's son, but joseph's brother, and in whose Name and right he was to inherit an high degree of love, for Jacob loved him more than all his children, Gen. 37.3. Fourthly, The Reason of jacob's great love to Joseph, was, because he was the son of his old age, as is noted in the forenamed vers. which hath so much the more force on Benjamins' part, as he was younger than Joseph, and jacob consequently so much elder when he begat him; and to give a reason of this reason, the old Father delights so much more in his young child, as to be a Father in old age, is an argument of more favour from God, in supporting his bodily ability so fare, or making supply of it by his own power where it is deficient. Fiftly, Though natural strength be more feeble and faint towards the end of life, natural affection is more vigorous in its course the longer it lasteth, and therefore the love of old age towards young ones, is many times a mere dotage, whereby he that was once a man, grows the second time a child, and the more childish, the more like to exceed in the love of children. But we will abstract from the particular considerations of jacobs' love to Benjamin, and propound an observation of more general use, which is this, That the best kind of persons are most kindly affected to their kindred. Of this you have had evidence enough in Jacob already; and the next remarkable instance is Joseph, who though he personated an Egyptian Prince) and pretended rigour towards his brothers, while they know him not (for he accused them for spies, sent after them as thiefs, put them all together three days in ward, yet (all that while) his heart was tenderly affected towards them, and turning his face from them he wept, Gen 42.24. he took upon him to act the part of a stern Governor, but his kind heart put him out of it, and he was feign to turn aside that he might not bewray it, and for that time he suppressed his compassion; but his kindness broke out again, and his bowels yearned upon his brother, and he sought where to weep, and he entered into his chamber and wept there, Chap. 43.30. and when he revealed himself unto them, he manifested his love very freely and fully, for he fell upon his brother Benjamins' neck and wept, and Benjamin fell upon his neck, and he kissed all his brethren, and wept upon them, Gen. 45.14, 15. There be many vigorous reasons of the vehement affections of such as are linked to others in this kind of love; especially of Parents to their children, which is the tract we must take for our way at this time. First, An impression of Nature, which we may observe in a descending, as we have done before in an ascending operation, in unreasonable creatures, for the Sea-monsters hold forth their breasts unto their young, Lament. 4.3. which (by the way) shames many nice Ladies and Gentlewomen, that are not so kind as to give suck to their own children, and the Bears rob of their whelps; are extremely enraged, 2 Sam. 17.8. and rage towards those that take them, is an effect of loving affection to those that are taken from them. Secondly, But where rational knowledge is added to natural affection, there it groweth to an higher degree of goodwill; For the things we know not at all (as the vulgar * Ignoti nulla cupido. Proverb saith) we have no desire of. If we know them but little, we like them but little (though they be never so good) and if our knowledge of them be much, our liking of them will be according to the proportion as much; And if nature begin, and good acquaintantance go on, it takes degree from favour to friendship, and the affection of friends is the marriage of souls, Deut. 13.6. so far it seemeth did the love of Jacob proceed; for it is said (in the original) that his soul was bound to his soul, that is, to the soul of Benjamin. Thirdly, there is yet a further incentive to this affection, if there be any good parts (in the party beloved) whether of the body, as beauty (which made David so kind (if we may not say fond) to his beautiful Absalon, as to wish that himself had died that he might have lived, 2 Sam. 19.33.) or of mind, which is a more generous object of love, because mental endowments are more excellent than corporal. Fourthly, If with all this, Religion come in with its operation and interest, and both parties be uniformly pious, then is love most accomplished, and cometh near to perfection. How many of these causes of love concurred in jacob's case we cannot tell, but sure we are (where they all meet in one object, they must needs be very potent, and the grief of loss of the party so beloved (especially if it be sudden and unexpected) will be answerable to it; for love is the standard to all the affections, or as the mould whence they take both figure and measure. The Application hereof, we must serve in with several sauces of vinegar and oil, according to the different temper of those that have need of it. Some are sharply to be reproved, some softly and gently to be dealt withal; the first are such as the Apostle bringeth in (in his bead-roule of offenders) by name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without natural affection, 2 Tim. 3.3. as if their hearts were hewed out of the rock, or at least might be said to be hearts of Oak. It is a part of the discipline of the Stoics, to cast off all passions and perturbations (as being the distempers of such as are weak and unwise, rather than the qualifications of those that are established by prudence, and ruled by reason) and to dry up that humidum radical of kindness, which is apt to melt into tears of tenderness; and they argue themselves into a Stock-like stillness and dryness, by this * Neminem flebo laetum neminem fl●ntem ille lachrymas meas ipse absterfit, hic suis lachrymis effecit ne illis dignus sit, Seneca, the Tranquil. l. 1. c. 15. p. 147. Dilemma; if a man be merry he prevents the use of tears, if he weep, his own tears do make him unworthy of mine, and some be hardhearted enough of themselves, without any discipline or instruction, who can part with friends, kindred, Parents, partners in the state of marriage, or children, and yet not to be moved at all for any of them; and for such a disposition as this, the mother of the Gracchis is commended by Plutarch (which I marvel at, since he was a professed opposite to Stoical opinions) * Plutarch in the life of Tiber and Cajus Gracchio pag. 841. saying of her as in her praise, that she used to report the untimely death of her two worthy Sons, as a Story without a tear, for therein me thinks she shown more of the pride of an high-spirited Lady, then of the pity of a kind hearted Mother. But what an absurdity is that for which some are taxed by ¶ Plutarch in the life of Cicero, p. 878. him (in the life of Cicero) who while others took on for the death of a dog or an horse, for children or friends shown no sorrow at all? The want of this natural affection, is the ground of many fearful temptations, which sometimes proceed to unnatural executions, whereof we may read many crimson Characters, both in foreign and domestic Stories; but we began not with vinegar to end in blood. Now for the oil: if such an Arch-Patriarch as Jacob (for he was the Father of the Patriarches) were so dearly affected to his Son Benjamin, that his death would kill him that begat him to life; this may be as oil, to mollify the misconceit of some, who are too rigorous in censures of such, as are of a tender and an affectionate Nature, and like unto holy Jacob, or his best beloved Rachel, apt to drink deep of the bitter potion of sorrow, then to take a taste of the cup of comfort against it; when it is with them, as * Partem maliputant audiresalutem. Senec. consolat. ad Martiam. c 5. Seneca wrote to Martia, made as a part of the grief, to hear any thing of the Consolations of life. And if I would make choice of an extreme, it should rather be of that which is near of kin to natural kindness, then of that which cometh so near to a Stoical Apathy: for not only good men, but as wise men as any of that Sect, have showed themselves most tenderly and affectionately disposed towards their children, both living and dead: and we see by the Testimony of a grave ‖ Plutarch ubi supra. Author concerning Cicero, who upon the death of his daughter by childbirth (though he were visited by Philosophers and learned men that came on all sides to comfort him) took her death so sorrowfully to heart, that he put away his second wife, because he thought she did rejoice at her death. Wherein we allow him rather as a Father, then as an husband: for his mourning for his daughter was an Argument of good nature, but the casting off his wife upon that occasion) might be a sign of too much suspicion of her, and of too little of that affection which was due to a wife. But for that love which is natural (yet such an enemy to Nature, as by too much favour to the object afflicts the Subject unto death) though wheresoever it is found, in such a degree of excess, it must be acknowledged for a fault; yet such is the privilege of God's children, that even faults whosoever they be, their own especially may be of useful consideration to themselves and to others; to themselves for their humbling; too others for their warning and for their comfort, that though their kindness to another should prove so cruel, as to kill their own bodies, yet that the conceit of that kill may not through distrust or despair endanger their souls. For the first, though (as a Mother) the affections of the pious Matron (whose death hath spread a black cloud upon a great part of this Assembly) were so strong as a Christian, her understanding was not so weak, as not to discern the error of her love: for she took notice of it, and accused herself for it, and had the more spiritual sorrow, because her carnal sorrow for her daughter (if we may call it carnal, which was set upon her, rather as God's child, then as her own) was so immoderate (whereof though I were an earwitness) I took no exception at her accusation of herself, because I saw her sorrow was a godly sorrow working repentance to salvation, not to be repent of, as the Apostle speaketh, 2 Corinth. 7.10. Yet now she hears me not (that none may mistake her state with injury to her, or misery to themselves, as if to die of grief were a sin, A sin unto death, 1 John 5.16. of such a selfe-killing guilt, as consist with the safety of the soul) me thinks, I may thus resolve touching the reciprocal operation of the distemper of her mind and body. First, Though in the weekly Bill of mortality, we find few that die of her disease, yet there are every where examples of divers, who expedite their own deaths, either by intemperance of diet, or pursuit of pleasures, by intempestine Studies, and too laborious employments, and many (when they think to cherish nature) do by too much case, chariness and curiosity, weaken it and sometimes finally overthrow it: yet none of them, no not they whose excess is most faulty (if they died true Penitents) were ever by any judicious Divine or Christian doomed to the second death. Secondly, If any excess be capable of defence, it is that of love, especially when it is set upon an object amiable, not only in the eyes of natural Parents, but of our spiritual and heavenly Father, and for hers in particular, if we compare it with jacob's love to, and his grief for Benjamin (in case he had miscarried) it is more capable of excuse then his could be: For these reasons. First, The Female Sex (out of a natural tenderness (attending upon it) is more disposed both to love and compassion than the Male; and therefore where God setteth forth his singular affection to his people, he doth it by comparison of himself, with a woman, not with a man, Isai. 49.15. and what is more consonant to nature, is more capable of pardon, if it somewhat exceed. Secondly, jacob had many sons, at least twelve, and all twelve alive, at the last when he blessed them upon his deathbed; of which he loft not one by death, but one in his conceit, and that but for a time, whose absence was recompensed with comforts beyond expectation, even to admiration, they were so many for number, so rare for degree; but she having had divers children, was by their death deprived of them all. Thirdly, of jacobs' Benjamin we read no great matter of Commendation, either for piety or any other virtue, and there is somewhat said of him (even by him who loved him so dearly, and that in the last words he spoke of him) which implieth rather matter of reproach then of praise, Benjamin shall ravine as a Wolf, in the morning he shall devour the prey, and at night, he shall divide the spoil, Gen. 49.27. But our Rachel's Phebe, was an innocent and harmless lamb. A child of about 12. years old, as like him for piety (who, when he was but twelve years old, was found in the Temple hearing the Doctors and ask them Questions, Luk. 2.42, 46.) as any of her Sex, and that age within the compass of my acquaintance. Her piety and charity, were commendable in any age, admirable in one so young as she was: I will give a brief touch of both (since they are the principal qualifications of a Christian) and the rather, because though * In Chester. here she was borne, and lived to honour God with a singular example of sanctity (for one so young) yet here she died not, and therefore had not here, that commendable mention made of her, which in this place was due unto her; whereof I will give you such a report, as is like unto an Echo, resounding back a few syllables for many words of her ¶ Preached at Alderley where she died and was buried. Funeral Sermon: and this for yours, and your children's sakes, that they may be induced to become godly betimes; and fear not the saying, a young Saint, an old devil, for that is one of the old devil's Proverbs, and prophecies as false as himself, who never speaks truth, but to make way for belief of a lie, and the contrary is regularly true, A young Saint, an old Saint, a young Devil an old Devil. First, for her Piety, it was such (for a child) as must needs argue her the child of God, and by such evidences as these. First, she set herself an holy and daily task for prayer and reading of the Scripture: wherein if by any occasion she were interrupted she was very much troubled, and this she did not formally, but affectionately; which may appear by these particulars. 1. By her serious inquiries, and questions of the sense and meaning of that she read. 2. By her constant care to keep close to the rules of it, for fear, least in any thing, she should do contrary unto it. 3. By her scruple and trouble of mind, if in any thing she digressed from her duty to God or man commanded in the word. Fourthly, if any doubt or case of conscience arose, where in favour to herself, and honour to God by way of competition, came in for pre-eminence; as whether she should abridge herself of lawful liberty on the Sabbath day, or make a breach upon it, by a profane employment of any part of it, she was much more ready to be injurious to herself, then sacrilegious to God. Whereof I shall relate unto you a strange, but a true Story, which I know very well, for (it was in a passage of conference betwixt her and me, yet in the presence of divers others, who may yet remember it.) It was thus, Upon some speeches against the violation of the religious rest of that day by carnal recreations, she shown her dislike of dancing on the Sabbath, so fare as to say, she would rather die then do it, I told her with commendation of her Christian care and zeal to keep it (not only holy for the manner, but wholly for the measure) that so she might make herself more guilty of the breach of the sixth Commandment by her rest, then of the fourth by her motion: for if her dancing were not an exercise of delight unto herself, but done as a work of mercy for preservation of her life, and so professed to such as would compel her to do it, it was no breach of piety, but an act of charity, as lawful as the labour bestowed to lift up an Ox out of the pit lest he should die there, Luk. 14.5. which is allowed by our Saviour, and so much more warrantable, as the life of a Christian is of more worth, than the life of a beast: Against which, though she could say little, I found somewhat to do, to free her from the fetters of her former opinions; so deeply did Doctrines of selfe-deniall sink into her heart, though she were yet but of that age, which useth to make scruple of nothing, and to deny nothing to itself, which hath any savour of sensual delight. 2. Secondly, for her Charity, (let her Piety stand for an abridgement of the first Table, and her charity will serve for the same in the second) she was kind and courteous towards all, tender hearted to the distressed, desirous (if any breach were made between any of the family) to make it up quickly by hearty reconcilement. And to the poor she was exceedingly pitiful, interceding for them, giving of her own unto them. For which purpose, she got a little stock before hand (for her Parents seeing she was so well-minded, would not suffer her to be empty handed) and that stock sometimes she adventured all at once (as goods in a weatherbeaten Bark) by way of loan to some poor person in extreme necessity; where may we find so much upon record of jacobs' Benjamin? On these two points, Piety and Charity, hang all the Law, and the Prophets, and these two were so habitually settled in her, that in the exercise of both (so fare as others could judge) she took much delight. How could it be but a delight to any godly Parents to have such a child? How but a great grief to be deprived of her, who was like (if she had lived) to have been an excellent pattern to both Sexes, and every age to which she attained. And the better she was, the more lovely in the eyes of God and of all that are good, and her goodness doubtless was that which so united the soul of her good mother to hers, that they could not part, but (as jacob and Benjamin) with the peril of life. By this child you may make some conjecture of her Mother; for children (especially in their minority) own much unto their Mothers, for their godly education, so did King Lemuel to his, Prov. 31.1. and Timothy to his Mother and Grandmother both, 2 Tim. 1.5. And though grace be of God, it is regularly conferred by means, and religious instruction of children, and exemplary conversation of their Parents, is a means, which God many times blesseth with gracious effects: So that whereas most make boast of their Parents (as * josephus in the beginning of his life written by himself. josephus of his, Know therefore that I am not basely, but nobly descended, being both on the Fathers and Mother's side derived from the line of the Priests) in reason there is cause, rather for Parents to glory in good children: since God (many times) maketh them useful instruments of their goodness: But seldom (on the contrary) is the Parent's goodness effected by any means either of example or instruction of their children. Howsoever she (this grave Matron I mean) had not been so happy, as to be the Mother of so religious a daughter, she was in herself well worthy both of our commendation and of others imitation. First, as a Woman. Secondly, as a Wife. Thirdly, as a Mother. Fourthly, as a mistress, Fiftly, as a friend. Sixtly, (which is the chiefest of all) as a Christian. Under these particular Titles, we might make discourse for a whole hour, but I will wind up all (as many long threads) into a little clew. First, as a Woman, she was gravely and venerably modest. Secondly, (as a Wife) she was loving, loyal and pleasing to her husband, never repining at any beneficence bestowed upon his friends, but freely and affectionately assenting to what was done in that kind, as if it had been done to her own kindred; and therein she hath been quitted with a kind retaliation to those of her alliance: she was an helper to her yoke-fellow (in all his affairs) by taking upon herself, all household cares, and ordering them like a prudent and faithful Steward, and so much the more, as he (partly out of the cumber of occasions of his calling, and partly in confidence of her discretion) was the more neglectful of them; which she observing, caused a summary or inventory to be taken of what was in the house and under her hands, and this (as a kind of Legacy in her last sickness) she bequeathed to him with advice, hereafter to take it into his own consideration with more circumspection: and as during the time of their marriage, she lived with him in a most amiable manner (betwixt 24 and 25 years together) so at last, she took her leave of him, with as many affectionate expressions, as could possibly proceed from a soul ready to take her flight from earth to heaven. Thirdly as a Mother, I need say nothing, but that as she was to her pious daughter departed, so was she proportionably careful of, and affectionate to the rest of her children, while she enjoyed them, but they as blazing Stars (but of short continuance) shined for a while, and then vanished out of sight. Fourthly, As a Mistress, she so ordered the government of her servants, as to make them as loathe (out of love as out of fear) to offend her, forbearing rebukes, but when necessity did require them, and so tempering them, when there was need, that they might neither (through levity) incline to contempt, nor through rigour to hate. Fiftly, As a Friend she was kind, free, hearty, trusty, forward to act her part to the full in friendly commerce, and as ready to take in good part what came from a friendly mind, though it were not presented in all the demonstrations of pleasing respect. Sixtly, As a Christian, she was devout in holy duties both of the solemn Assemblies, the Family, and the Closet, which (when by sickness she was suspended from the public service of God in the Church) served unto her for a Chapel of ease, though it were a great grief unto her, that she could not praise the Lord in the great Congregation, Ps. 22.25. nor enjoy the communion of Saints so fully as before, yet (when she bore her part of the public worship) her accustomed manner was (as those who were nearest to her have observed) thrice a day to betake herself to her private devotion of reading, meditation and prayer, wherein (besides her constant reading of three Chapters, and some portion of the Psalms every day) she spent some hours in other good books as opportunity served. Hereby she strengthened her faith, humbled her soul in the severe (yet saving) martyrdom of sincere Repentance) quickened her watch over her spiritual estate, for prevention of the encroachment or surprisal of sin, and so by fearing even to a gnat of sin, she kept her conscience at great distance and far out of danger of swallowing of Camels. Her profession and practice of Piety (in this sort) was secured from all suspicion of hypocrisy, by her answerable measure of charity and patience: For the first, she was of a free dispofition in her house, compassionate to the poor, and liberal to them, whereof I need say the less, by how much the more they bemoan her loss, on which bare, and barren soil (bare and barren in respect of men, but very fruitful by the plentiful repayment of God, who makes himself a surety for what is bestowed upon the poor, Pro. 19.7.) she sowed so much seed, that as it were casting her bread upon the waters, Eccl 11.1. in confidence of divine recompense no doubt she finds a more bountiful hand then her own, restoring unto her, her layings out of that kind with advantage. Her Patience is one of the particulars, which was most apparent in the latter part of her life, which beginning with her sickness, held out to her death: She had a sore sickness, and of long continuance, from Whitsuntide until after Bartholomew-tide, (which was the time of her darling daughter's advancement to her heavenly Father) she had not one hours' case in a day from her pain, and yet she bore all with very much patience, and much of it also with lightsomeness; which though it were marvelled at by such as observed it, she thought she had too little of that found and solid virtue; and made it her prayer very oft, to have more of it, that it might proceed with an even pace to her pains, so that the one might be increased with the other. But indeed it seemed, God rather assuaged her pains, for the most part of the week wherein she died, she was much given to slumbers, but as it is said of the Church, Cant. 5.2. I sleep but mine heart waketh; so might she have said, for so it appeared she did; for on the sudden, she would break through a slumber, (as it were a ray of lightning breaking through a Cloud) with such pathetic ejaculations as these, Lord pardon, Lord pardon, Mercy good Lord, Mercy. While she had the free use of her speech, she promptly applied many places of Scripture, which most fitly appertained to her present condition; and when it failed, as it did a little before her end; she recovered it again, to give some vent to her intentive mind, in such passages as these; Lord I believe, help my unbelief; the Lord is my rock and my defence, therefore I will trust in him; and her trust was not deceived, for her gracious Father, dealing with her with much favour and tenderness, did not break asunder, but gently unlaced the bonds of life, so that she departed, in such a calm and quiet manner, that none standing by, could perceive any pangs or struggle, when the divorce was made betwixt her soul and body. I will commend but one thing more to your memory of this religious Rachel, and it is, That her Piety was not a goodness of the scant measure of many of the world, who allow God but some part or portion of their lives, (having many excursions out of the rode-way of Religion) serving God with a Synecdoche of a part for the whole:) for she began to be godly betime, and held on to her end, with such an uniform tenor of piety and integrity, that her perseverance assureth us of her faithfulness to the end; and we are sure then, that according to promise and prophesy of the Scripture, Rev. 2.10. She hath obtained the Crown of life, which she shall never put off, but wear it for ever. Shall we say here is an end of her. Applic. I did not propose her praise (as some may haply conceive) merely, or chiefly to gratify her friends, but principally to edify the hearers in general, by such observations of the course of her life, and manner of her death, as may redound to the benefit of all, by a serious consideration and imitation of her virtues: For God sets forth such examples for patterns, that those who are not so pliable to the practice of prescribed rules, as they should be, may be led on by examples, and certainly if they be not the better for them, it shall go the worse with them; for if the Queen of the South shall rise up in judgement and condemn the generation which never saw her, Mat. 12.42. how much more shall so many holy and worthy examples condemn the wicked, who see or may see their holy behaviour, and take no heed nor care to conform unto them. But it may be, they do not believe the reports of their piety, and why do they not? because sometimes men (even Preachers) lash out in excessive commendation of them, fare above their deserving: If it be so, the more is their sin, and the greater one day will be their shame; but certainly there are many that are fare more holy than the wicked of the world will easily believe: and one main cause of their diffidence and distrust is, because of their own guilt, and unacquaintance in the ways of godliness. They will not believe that illiterate, unlearned Laymen are able in prayer to pour forth their souls with pathetical and plentiful expressions, they have not been eare-witnesses of any such gift of God's Spirit, and therefore they will give no credit to those that report it; but doubtless there are such men and women too, and there are such gifts manifested by their exercise of them; and I have heard it, from the mouth of a very † Mr S G. faithful witness, that a man of as eminent place in the Church, and of as eminent parts and proficiency in all kind of knowledge, (especially in Divinity) as any is to be found in all his Majesty's Dominions, hath acknowledged, That he hath heard a Layman in a Leathern Jacket, pray by heart, without Art or Book, and with such an evidence and demonstration of the Spirit, as hath made him much ashamed of his own defects and disabilities to perform that duty of devotion, in such a manner and measure as he did. But they that have not had some experimental proof of this kind, entertain such reports, (many times) as not only untrue, but as impossible, when they should think all things easy and possible with God, Mat. 19.26. and they may find (if they would mark it) somewhat in experience betwixt the devil and themselves, which might induce them to believe a strange and strong operation of God's Spirit in his children. For doth not that powerful impostor sometimes so prevail with their corrupt nature, as by his suggestions to sway them against the evident direction of God's Word, the light of their own reason, the bent of their own resolutions, the checks of their convinced consciences, the example of all good men, though they can expect none other end of that way wherein the Devil drives them, than the ruin of their souls. And shall not the Father of lights, the Author of every good and perfect gift (who could make the dumb Ass to speak more wisely than his rider, though a Prophet) endow those whom by peculiar favour he hath chosen to be his, with what portion of spirit of illumination and sanctification, pleaseth himself, and guide both their minds and tongues, and all their faculties to such effects as he thinks fit for his own glory and the good of his people. Doubtless though all have not the Spirit that pretend to have it, nor the gift of prayer who take upon them to pray by the Spirit; there are divers that have it, and give proof of it, in such sort as cannot be gainsaid, and more in this age then in any other since the Primitive Doctors, who had a constant and infallible guidance of the Spirit, were advanced from earth to Heaven. And their examples are as considerable in their ordinary practice of Religious precepts, as in the exercise of their extraordinary gifts. Yet I propose none, though a Patriarch, a Prophet, an Apostle or Martyr, much less any one below them to imitation, without the limitation of S. Paul. Be ye followers of me, even as I am of Christ, 1 Cor. 11 1. For example, though Jacob and Rachel were very good people, yet be not like unto him in his immoderate affection to Benjamin, nor unto her in such a wilful bewailing of her Orbity, as would not admit any consolation because she was childless. Let us rather consider what may be said to quiet and becalm our passions, that they grow not too headstrong, for Religion and reason to rule them. Be our loss what it may be, we should bear it without repining or impatience, and that for reasons of weight taken both from God and man. From God, concerning whom we must take notice. First of his Authority over us. Secondly of his intention. 1. towards us, and 2. towards ours. For the first, It is God that killeth and maketh alive, Isa. 45.7. and this he doth, not only de Facto, but de Jure, he hath not only a power to do so, but a right also, for we are all of us, unto him, as the clay in the hands of the Potter, not only to make us vessels of honour, or dishonour, as he pleaseth, but (when we are made) to dash us in pieces, if we please him not; and shall we then be displeased with him, when (as the owner of the Vineyard demanded of the murmuring labourer, Mat. 23.15.) he doth but what he will with his own. Indeed we use to speak of what we possess, with a term of propriety, my Wife, my Husband, my Child, my Friend; but our Title to them is not original, but derivative from him, and by way of subordination under him: for we and they are his, made by him and for him, they to us are but lent, and so lent, (without any certain time or date) that we cannot (in right) say he calls bacl, or takes away too soon, if it were the same day of our first possession of them: and if we have enjoyed them long, the less time, in reason there remaineth for the future, and so we should the sooner prepare for a parting. And when it cometh to that, we should consider what intents God may have in taking away from us, that which is dear unto us. First, it may be (as the Widow of Sarepta said when her Son was dead) to call our sins to our remembrance, 1 King. 17. ver. 18. a child or friend of ours is dead, that we may not die in sins and trespasses without repentance. Secondly, it may be (with our other sins) we may be guilty of some kind and degree of Idolatry, by setting that delight upon the creature, which of right belongs to the creator alone; and if so, we are spiritual adulterers and adulteresses, James 4.4. and God is a jealous God, Exo. 20.5. who discovering a decay of our love that we might love him better, will take away the impediment betwixt him and us, which was as a curtain or screen to intercept our sight, and the heat of our hearts towards him. As a discreet Lady, if she should perceive that her Waiting-woman stole any part of the Nuptial affection of her Husband from her, would find some means to put her away: And God very well knoweth that our hearts are narrow, our love but little and faint, a great deal too little for himself, if it went all one way, and therefore if he love us he will take away that which steals away our affections from him, that our love being set upon him more intentively, he may return more kindness to us again, and so his end may be to cross us in our way that he may bless us in the end, that he may do us the more good at our latter end, as is promised, Deut. 8. v. 16. Thirdly, God's intent in taking away, may be in favour to the deceased parties, to set them safe out of peril, the Righteous is taken away from the evil to come, Isa. 57.1. and of this the cause is so evident in reason, that he that never saw the Bible, nor read that sentence of the Prophet, could say, who knoweth that God hath not taken away in favour to mankind from the evil to come. So * Plutarch consolat. ad Apo●on. pag. 528. Plutarch in his Consolations to Apolonius. And this cause is especially considerable in these times wherein many good people have of late been taken away, and we may have cause to conceive from the evil to come, there may come much evil without any preface or premonition at all; but we see nothing but dismal clouds gathering in our horizon, and as it were preparations for terrible storms. Our sins doubtless are come to a very great height, and who knoweth whether their guilt be not more clamerous for vengeance, than our prayers are importunate for pardon? We see things grow worse and worse with us, a few grow better and better, to pacify God's displeasure by due reformation. And therefore for such of the better sort as are taken away in those times as this virtuous Matron, after the course of an holy life on earth, we may conceive it is done that they may live in rest, and peace, and joy, and glory with God for ever. There is cause then to give thanks to God for their happy change, since they are set up so safe, that they shall never feel nor fear the evil to come, and to mourn, not for them but for ourselves, that we are left below, in a state of subjection to all sorts of sorrows, which may the sooner overwhelm us, because they are taken away (as Lot out of Sodom,) for whose sakes haply hath the judgement been suspended hitherto. And hitherto having had your presence, and I hope your attentions also to what I have delivered; I shall now commend you to the gracious favour of the Lord of life and death, Deut. 32.29. beseeching him to teach you to number your days, that you may apply your hearts unto wisdom, Psal 90.12. and to give you wisdom to consider your latter end, Deut. 32.29. and all the while that you are in the way unto it, that you may by an holy life get sound assurance to your souls, that (when your mortal bodies are laid asleep in the dust of the earth) they may be received to a most happy conabitation with God in Heaven, in his presence to be possessed of the fullness of joy, and of the pleasures at his right hand for evermore, Ps. 16.11. Amen. FINIS.