1; 
 
^ri2u4a7^ 
 
 LIBRARY 
 
 OF. THE 
 
 University of California. 
 
 GII^'T OK 
 
 Mrs. SARAH P. WALSWORTH. 
 
 Received October, 1894, . 
 ^Accessions A^o. 5^/^^' ^^^^ ^^' ' 
 
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Digitized by the Internet Archive 
 
 in 2007 with funding from 
 
 IVIicrosoft Corporation 
 
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 http://www.archive.org/details/afflictedmanscomOOwillrich 
 
THE 
 
 AFFLICTED MAN'S COMPANION 
 
 THE MOIJENER. 
 
THE 
 
 AFFLICTED MAN'S 
 
 COMPANION; 
 
 A DIRECTORY FOR PERSONS AND FAMILIES 
 
 FFLICTEliinlnTirElCKNESS 
 
 ANY OTHER DISTRESS. 
 
 BY THE EEV. JOHN WILLISON, 
 
 DUNDEE, SCOTLAND, 172 7. 
 
 EVISED EDITION, 
 
 ;tjfi7Besitt; 
 
 PUBLISHED BY THE 
 AMERICAN TRACT SOCIETY 
 
 150 NASSAU-STREET, NEW YORK. 
 

 In this edition, a .considerable part of the address to the 
 reader and a few lines in the body of the work, having mainly 
 a local application, have been dropped, and a number of words 
 and phrases used by the worthy author, which have become 
 somewhat obsolete since the period at which he wrote, have 
 been changed for others more generally understood at the pres- 
 ent time. 
 
CONTENTS. 
 
 Introduction, .... 25 
 
 CHAPTER I. 
 
 GENERAL DIRECTIONS TO ALL FAMILIES AND PERSONS 
 VISITED WITH SICKNESS. 
 
 1. Diligently inquire into the ends and designs for which God usually sends 
 sickness and affliction upon men, 27 
 
 2. Let all who are visited with sickness or distress, search for the Achan in 
 the camp, and inquire diligently what is the ground and cause of Grod's 
 controversy with them, 32 
 
 3. When any fit of sickness attacks you, think seriously upon death, and make 
 diligent preparations for it, 36 
 
 4. Be not anxious for recovery to health, but leave the issue of your present 
 sickness to the will and pleasure of the infinitely wise Grod, 40 
 
 5. Bind yourself with holy purposes and resolutions, in Christ's strength, to be 
 more watchful against sin, more diligent in duty, and to improve the time 
 of healtii better, if God shall be pleased to restore it again to you, • • • 42 
 
 C. Set your house in order by making your will and settling your domestic and 
 secular affairs, while you have freedom and capacity for doing it,- • • • 43 
 
 CHAPTER II. 
 
 PARTICFLAR DIRECTIONS TO THOSE WHO ARE SHARPLY 
 AFFLICTED WITH SICKNESS OR LONG TROUBLE. 
 
 1. Justify God in the greatest afflictions which befall you, 47 
 
 2. Labor to be sensible of God's hand under heavy affliction, and beware of 
 stupidity and unconcern under it, ■ • 50 
 
 3. Beware of misconstruing God's dealings towards you, and of charging him 
 
 foolishly, 52 
 
 4. Under sore trouble and distress, labor to exercise a strong and lively 
 faith, 53 
 
 5. Labor to bear with patience whatever load of trouble the Lord appoints for 
 you, 56 
 
 6. Beware of envying wicked men, when you see them in health and prosper- 
 ity, • 60 
 
 7. Guard against repining and murmuring against the providence of God, 
 und^r heavy sickness and a^iction, 61 
 
6 CONTENTS. 
 
 CHAPTER III. 
 
 SPECIAL DIRECTIONS TO THE CHILDREN OF GOD WHEN 
 UNDER SICKNESS OR ANY OTHER AFFLICTION. 
 
 1. Let believers especially guard against fainting or desponding under G-od's 
 afflicting hand, 70 
 
 2. Let the children of God be exemplary in patience and submission to him 
 under their affliction, 78 
 
 3. Let believers be much employed in the praises of God, while they are under 
 affliction by sickness or otherwise, 85 
 
 4. Let the children of God, when visited with sickness, set about actual prep- 
 aration for death and eternity, 89 
 
 5. Let believers in time of sickness endeavor all they can to glorify God, and 
 
 edify those that are about them by their conversation and behavior, - • 96 
 
 6. Let God's children, when sick or dying, feel and manifest a great concern for 
 the advancement of the kingdom of Christ, and of true religion among the 
 rising generation, 102 
 
 7. Let the children of God labor to fortify themselves against all Satan's temp- 
 tations and assaults, which they may expect to meet with in time of sick- 
 ness and affliction, 104 
 
 CHAPTER IV. 
 
 SPECIAL DIRECTIONS TO UNREGENERATE PERSONS, 
 WHEN AFFLICTED BY SICKNESS OR OTHERWISE. ' 
 
 1. Take a serious view of the miserable condition of a Christless person under 
 sickness or heavy affliction, 109 
 
 2. Let unregenerate persons carefully improve their sickness and affliction, as 
 a means to further their conversion, and pray that God may bless it for 
 that end, Ill 
 
 3. Be careful to obey God's voice in the rod, and beware of slighting it, • 113 
 
 4. Cast back your eyes upon the sins of your past life, and labor to be deeply 
 humbled for them before the Lord, 114 
 
 5. Flee immediately to Jesus Christ by a true faith, and close with him as 
 offered to you in the gospel, 116 
 
 6. Call for the elders of the church, that they may pray over you in your sick- 
 ness, 116 
 
 CHAPTER V. 
 
 DIRECTIONS TO THE PEOPLE OF GOD WHEN THE LORD IS 
 PLEASED TO RECOVER THEM FROM SICKNESS AND 
 DISTRESS. 
 
 1. It is very proper, both under sickness and after it, to examine if the afflic- 
 
 tion be sanctified to you, and hath come from the love of God, 119 
 
 2. Make conscience of offering to God the sacrifice of thanksgiving, upon his 
 recovering thee from sickness or any distress, .• 120 
 
f 
 
 CONTENTS. 7 
 
 3. When the Lord is pleased to grant, thee any signal mercy or deliverance 
 from trouble, beware of forgetting the Lord's kindness towards thee, - 124 
 
 4. Inquire after those fruits of righteousness which are the genuine effects of 
 affliction in the children of God, who are duly exercised thereby, ■ - - - 125 
 
 5. Be careful to perform those resolutions, engagements, or vows you have 
 come under in the time of sickness, and- walk suitably to them, 128 
 
 CHAPTER VI. 
 
 DIRECTIONS TO THE UNREGENERATE WHEN RECOVER- 
 ED FROM SICKNESS AND RESTORED TO HEALTH. 
 
 1. Seeing the afflictions of the wicked are unsanctified, it is necessary you 
 examine what sort of affliction yours hath been, and what fruits it hath 
 produced in you, 131 
 
 2. Consider the great danger of not being made better by sickness, and of not 
 complying with the voice of Cod's rod, 133 
 
 3. Wonder at the patience of God in sparing such hell-deserving sinners as 
 you are, and be thankful for it, 135 
 
 4. Study to improve the sparing mercy and goodness of God to you in a right 
 and suitable manner, 137 
 
 CHAPTER VII. 
 
 DIRECTIONS TO THE SICK WHO ARE APPARENTLY IN A 
 DYING CONDITION, AND DRAWING NEAR TO ANOTHER 
 WORLD. 
 
 1. Consider, when death stares you in the face, that now is the time, if ever, 
 to exert the utmost activity in preparing to meet it, 142 
 
 2. Continue to the last in the exercise of true repentance and hiuniliation for 
 sin, 146 
 
 3. Be mindful of all acts of justice and charity which may be incumbent upon 
 you at this time, 147 
 
 4. Labor to overcome the love of life and the fear of death, that you may 
 attain to willingness to die and leave the world when God calleth you to 
 it, 149 
 
 5. Study to imitate the ancient worthies, by dying in faith, 158 
 
 6. Place the example gf other dying saints before you, and study in like man- 
 ner to shine in grace, and be exemplary in piety and heavenly discourse, 
 for the glory of God and good of souls, when you are going off the 
 stage, 160 
 
 7. Let dying persons be much in prayer and ejaculations to God, 200 
 
 Meditations and ejaculations proper for a sick and dying person, and especially 
 
 for a dying believer, 202 
 
 Meditations for drooping believers when death is near, 208 
 
 Additional meditations proper for any sick person in the view of death, • • 213 
 
8 CONTENTS. 
 
 CHAPTER VIII. 
 
 DIRECTIONS TO THE FRIENDS AND NEIGHBORS OF THE 
 SICK, WHO ARE THEMSELVES IN HEALTH FOR THE 
 TIME. 
 
 1. Be very thankful to G-od for the great mercy of health and strength, and 
 improve it to his glory, ' 222 
 
 2. Make conscience of visiting your sick friends and neighbors, believing it 
 your duty and interest so to do, 223 
 
 3. Let the friends of the sick, and those who visit them, deal faithfully with 
 them about their souls, 224 
 
 4. Be earnest in prayer to God for your friends when sick or dying; pray with 
 them and for them, 231 
 
 Petitions for the sick, 232 
 
 5. Be careful to furnish your friends with suitable company and spiritual con- 
 verse, when they are sick or dying, 234 
 
 6. Be likewise suitably concerned for the bodies of your friends, when they are 
 sick, 236 
 
 7. When the sickness of your relations or neighbors doth issue in death, study 
 
 a Christian and suitable behavior under such a dispensation, 236 
 
 8. Let the sickness and death of others be a warning to you in time of health, 
 to make due preparation for the time of sickness and dying which is be- 
 fore you, 244 
 
 9- Let those who are in health set about the work of repentance and turning 
 to Grod in Christ quickly, and beware of delaying this work until the time 
 of sickness and of dying, 252 
 
tjhivbrsitt; 
 
 FROM 
 
 THE AUTHOR'S ADDRESS TO THE READER. 
 
 The subject of this book, however melancholy it may 
 appear to some, is of vital importance to all, seeing the 
 word of God and our own experience assure us that " man 
 who is born of a woman, is of few days and full of trouble," 
 and that he "is born to trouble as the sparks fly upward." 
 Nay, God's dearest children are not exempted from this 
 common fate. We see what is the character God giveth 
 his church: "0 thou afflicted, tossed with tempest, and not 
 comforted !" Isa. 54 : 11. 
 
 If in this world then we must look for tribulation, it is 
 highly necessary for every man to seek direction how to 
 provide for it, and behave under it, so that he may glorify 
 God, edify others, and attain to eternal happiness at last. 
 The tribulations we have to look for here are manifold ; but 
 among those that are outward, I know none about which 
 men ought to be more thoughtful and concerned, than bodily 
 sickness, which often is the harbinger of death, and ushers 
 the way to judgment. 
 
 This is a subject not much discussed in public sermons, 
 which are delivered only to them that are in health, the 
 sick being unable to attend them. Wherefore it seems the 
 more necessary to treat of it in writing, that so the afflicted 
 may have a book in their houses, and at their bedsides, as 
 a monitor to preach to them in private, when they are 
 restrained from hearing sermons in public. 
 
 And though sometimes ministers' sermons may be very 
 1# 
 
10 TO THE liEADEE,. 
 
 suitable to the case of the sick and afflicted, yet, alas, most 
 men are careless and forgetful hearers of these things while 
 they are in health and prosperity, reckoning the evil day at 
 a distance from them. A book, then, such as the follow- 
 ing directory, being with them in time of sickness or afflic- 
 tion, may, by the divine blessing, be useful to bring to their 
 remembrance those counsels and admonitions which they 
 very much neglected in the time of their health. 
 
 Again, ministers of the gospel, though never so much 
 inclined to attend the sick, yet, by reason of disability, and 
 a multiplicity of other work, cannot be always with them 
 to counsel and comfort them. But sucli a book as this they 
 may have ever at hand to consult with. 
 
 And since the afflicted, for the most part, are not able to 
 read for themselves, it would be a most charitable work for 
 friends or neighbors that attend them, to lay hold on proper 
 seasons for reading such a book as this in their hearing, and 
 especially such chapters or directions as they judge most 
 suitable for them. Thus you might be helped in some 
 measure to free your consciences, and do your last offices of 
 kindness to your sick and dying friends, when you can serve 
 them no longer in this world. * ^ 
 
 Seeing we all have many harbingers and forerunners of 
 death before our eyes, it will be highly our wisdom to keep 
 ourselves in a waiting posture, always ready and willing to 
 die. What is there in this weary land to tempt us to desire 
 to abide in it ? Is it not a land overwhelmed with sin and 
 sorrow ? 0, believers, are you tossed with tempests here ? 
 geek the wings bf a dove, that you may flee away and be 
 at rest. Be habitually desiring to depart, that you may be 
 with Christ. Surely for you to die is gain, yea, infinite gain. 
 What are the imaginary pleasures of this world, to the real 
 happiness of the next ? Though the struggles of death be 
 grievous to nature, yet the gain of dying should reconcile 
 you to it. You do not shrink from the trouble of putting 
 
TO THE READER. 11 
 
 off your clothes at night to gain a little rest to your bodies ; 
 and why should you shrink from unclothing yourselves of 
 the garment of flesh at God's call, to gain everlasting rest 
 to your souls, and the fruition of Christ's glorious presence 
 for ever ? Let the thoughts of this gain put you upon using 
 all means to get your hearts weaned from the love of the 
 world and its comforts. Keep the mantle of earthly enjoy- 
 ments hanging loose about you, especially in these calami- 
 tous times, that so it may be easily dropped when death 
 comes to carry you to the eternal world. 0, for a more 
 lively faith of that world, and of him who is Lord and 
 purchaser of it. But seeing this subject is enlarged upon 
 in the book itself, I shall add no more here upon it. I 
 only subjoin a collection of some sweet and comforting 
 texts of Scripture, very proper for dying believers to medi- 
 tate and feed on by faith, to cling to and plead with God, 
 and draw consolation from, when they have a near prospect 
 of going through the dark valley and entering into the 
 unknown regions of eternity. God's word will then be our 
 hope. 
 
12 COMFORTING- TEXTS. 
 
 COMFORTING TEXTS FOR DYING BELIEVERS. 
 
 Come unto me, all ye that labor and are heavy laden, 
 and I will give you rest. Matt. 11 : 28. Him that cometh 
 to me, 1 will in no wise cast out. John 6 : 37. 
 
 In my father's house are many mansions : if it were 
 not so, I would have told you. I go to prepare a place for 
 you. And if I go and prepare a place for you, I will come 
 again and receive you unto myself; that where I am, there 
 ye may be also. John 14 : 2, 3. 
 
 Because I live, ye shall live also, John 14 : 19. 
 
 Surely I come quickly. Amen. Even so, come, Lord 
 Jesus. Rev. 22 : 20 
 
 There remaineth therefore a rest for the people of God. 
 Heb. 4:9. 
 
 I have waited for thy salvation, Lord. Gen. 49 : 18. 
 
 Lord, now lettest thou thy servant depart in peace ; for 
 mine eyes have seen thy salvation. Luke 2 : 29, 30. 
 
 He is the Rock ; his work is perfect. Deut. 32 : 4. 
 
 The Lord will perfect that which concerneth me. Psa. 
 138:8. 
 
 Being confident of this very thing, that he which hath 
 begun a good work in you, will perform it until the day of 
 Jesus Christ. Phil. 1:6. 
 
 I know that my Redeemer liveth, and that he shall 
 Btand at the latter day upon the earth. And though after 
 my skin worms destroy this body, yet in my flesh shall I 
 see God ; whom I shall see for myself, and mine eyes shall 
 behold, and not another, though my reins J)e consumed 
 within me. Job 19 : 25, 26, 27. 
 
 Although my house be not so with God, yet he hath 
 made with me an everlasting covenant, ordered in all things 
 and sure ; for this is all my salvation, and all my desire. 
 2 Sam. 23 : 5. 
 
COMFORTING- TEXTS. 13 
 
 Into thy hand I commit my spirit : thou hast redeem- 
 ed me, Lord God of truth. Psalm 31:5. 
 
 For this God is our God for ever and ever ; he will be 
 our guide even unto death. Psalm 48 : 14. 
 
 Thou shalt guide me with thy counsel, and afterwards 
 receive me to glory. Whom have I in heaven but thee? 
 and there is none upon earth that I desire besides thee. My 
 flesh and my heart faileth ; but God is the strength of my 
 heart, and my portion for ever. Psalm 73 : 24-26. 
 
 The sacrifices of God are a broken spirit : a broken and 
 a contrite heart, God, thou wilt not despise. Psalm 
 51:17. 
 
 that I had wings like a dove; for then would I fly 
 away, and be at rest. I would hasten my escape from the 
 windy storm and tempest. Psalm 55 : 6, 8. 
 
 Though ye have lain among the pots, yet shall ye be as 
 the wings of a dove cpvered with silver, and her feathers 
 with yellow gold. Psalm 68 : 13. 
 
 The blood of Jesus Christ his Son cleanseth us from all 
 sin. 1 John, 1:7. 
 
 Having boldness to enter into the holiest by the blood of 
 Jesus. Heb. 10 : 19. 
 
 He hath said, I will never leave thee, nor forsake thee. 
 Jesus Christ— the same yesterday, and to-day, and for ever. 
 Heb. 13 : 5, 8. 
 
 He retaineth not his anger for ever, because he delight- 
 eth in mercy. Micali 7 : 18. 
 
 Though he slay me, yet will I trust in him. Job 13:15. 
 
 In his name shall the Gentiles trust. Matt. 12 : 21. 
 
 Blessed are all they that put their trust in him. Psa. 2:12. 
 
 He knoweth our frame; he remembereth that we are 
 dust. Psalm 103 : 14. 
 
 1 loathe it; I would not live always. Job 7 : 16. 
 
 We know that if our earthly house of this tabernacle 
 were dissolved, we have a building of God, a house not 
 
14 COMFOHTINa TEXTS. 
 
 made with hands, eternal in the heavens. We are wiUing 
 rather to be absent from the body, and to be present with 
 the Lord. 2 Cor. 5:1,8. 
 
 For to me to Hve is Christ, and to die is gain. Having 
 a desire to depart and be with Christ, which is far better. 
 Phil. 1 : 21, 23. 
 
 And now. Lord, what wait I for? my hope is in thee. 
 Psalm 39 : 7. 
 
 My beloved is mine, and I am his. His left hand is 
 under my head, and his right hand doth embrace me. 
 Awake, north wind, and come, thou south ; blow upon 
 my garden, that the spices thereof may flow out. Let my 
 beloved come into his garden and eat his pleasant fruits. 
 Until the day break, and the shadows flee away. Make 
 haste, my beloved, and be thou like to a roe or to a young 
 hart upon the mountains of spices. Cant. 2:6, 16, 17, and 
 4: 16, and 8 : 14. 
 
 death, where is thy sting? grave, where is thy 
 victory ? But thanks be to God, which giveth us the victory, 
 through our Lord Jesus Christ. 1 Cor. 15 : 65, 57. 
 
 The time of my departure is at hand. I have fought a 
 good fight, I have finished my course, I have kept the faith : 
 henceforth there is laid up for me a crown of righteousness, 
 which the Lord, the righteous Judge, shall give me at that 
 day ; and not to me only, but unto all them also that love 
 his appearing. 2 Tim. 4 : 6-8. 
 
 The day of death is better than the day of one's birth. 
 Eccles. 7:1. 
 
 And God shall wipe away all tears from their eyes ; and 
 there shall be no more death, neither sorrow, nor crying, 
 neither shall there be any more pain ; for the former things 
 are passed away. Rev. 21 : 4. 
 
 This is a faithful saying, and worthy of all acceptation, 
 that Christ Jesus came into the world to save simiers; of 
 whom I am chief. 1 Tim. 1 : 15. 
 
COMFORTING- TEXTS. 15 
 
 God so loved the world, that he gave his only begotten 
 Son, that whosoever believeth in him should not perish, but 
 have everlasting life. John 3:16. 
 
 For he hath made him to be sin for us, who knew no 
 sin, that we might be made the righteousness of God in him. 
 2 Cor. 5 : 21. 
 
 Thanks be unto God for his unspeakable gift. 2 Cor. 
 9 : 15. 
 
 Blessed be the Lord God of Israel; for he hath visited 
 and redeemed his people, and hath raised up a horn of 
 salvation for us in the house of his servant David. Luke 
 1 :68, 69. 
 
 Them which sleep in Jesus will God bring with him. 
 Then shall we be caught up together with them in the 
 clouds to meet the Lord in the air; and so shall we ever 
 be with the Lord. 1 Thess. 4 : 14, 17. 
 
 Unto him that loved us, and washed us from our sins in 
 his own blood, and hath made us kings and priests unto 
 God and his Father ; to him be glory and dominion for ever 
 and ever. Worthy is the Lamb that was slain, to receive 
 power and glory. Rev. 1 : 5,6, and 5:12. 
 
 "We know that we have passed from death unto life, 
 because we love the brethren. 1 John, 3 : 14. 
 
 I am persuaded that neither death, nor life,' nor angels, 
 nor principalities, nor powers, nor things present, nor things 
 to come, nor height, nor depth, nor any other creature, shall 
 be able to separate us from the love of God which is in 
 Christ Jesus our Lord. Rom. 8 : 38, 39. 
 
 I know whom I have believed, and am persuaded that 
 he is able to keep that which I have committed unto him 
 against that day. 2 Tim. 1 : 12. 
 
 I count all things but loss and dung that I may win 
 Christ, and be found irir him, not having mine own right- 
 eousness, which is of the law, but that which is through 
 the faith of Christ. Phil. 3 : 8, 9. 
 
16 DYING- EJACULATIONS. 
 
 Christ Jesus, who of God is made unto us wisdom, and 
 righteousness, and sanctification, and redemption. 1 Cor. 
 1 :30. 
 
 We rejoice in Christ Jesus, and have no confidence in 
 the flesh. Phil. 3:3. 
 
 Giving thanks unto the Father, which hath made us meet 
 to be partakers of the inheritance of the saints in light. Col. 
 1 :12. 
 
 Behold, he cometh with clouds ; and every eye shall 
 see him. Amen. Even so, come. Lord Jesus. Rev. 1 : 7, 
 and 22 : 20. 
 
 Dundee, 5th June, 1741. 
 
 DYING EJACULATIONS, 
 
 WRITTEN BY THE AUTHOR A PEW DAYS BEFORE HE DIED, AND 
 LEFT WITH HIS BIBLE LYING ON HIS PILLOW, MAY, 1750. 
 
 let me sleep in Jesus I 
 
 1 would not live always in this evil world, that has little 
 in it tempting, and seems still to grow worse, and where the 
 torrent of sin and backsliding seems to grow stronger. 
 
 I would- desire to depart and be with Christ, which is' 
 far better than to be here. I am willing rather to be absent 
 from the body, and present with the Lord. Whom have I 
 in heaven but thee ? and there is none upon earth I desire 
 besides thee : for though my heart, strength, and flesh fail, 
 yet the Lord will be the strength of my heart, and my 
 portion for ever. 
 
 Now, Lord, what wait I for ? my hope is in thee ; I have 
 waited for thy salvation, Lord. 
 
 for Simeon's frame of mind, to be saying, " Lord, now 
 hittest thou thy servant depart in peace ; for mine eyes have 
 seen thy salvation." , . 
 
DYING EJACULATIONS. 17 
 
 When Christ says, " Surely I come quickly ;" may my 
 soul answer, ''Even so, come. Lord Jesus." 
 
 I am living on the righteousness of Christ, yea, dying in 
 the Lord. Even so, come. I am detained here upon the 
 shore, waiting for a fair wind to carry me over this Jordan. 
 I have waited, and wall wait for thy salvation, Lord. 
 The Lord is a rock, and his work is perfect; Lord, perfect 
 what concerneth me. 
 
 0, that I could say with Paul, "I am now ready to be 
 offered, and the time of my departure is at hand. I have 
 fought a good fight, I have finished my course, I have kept 
 the faith : henceforth there is laid up for me a crown of 
 righteousness, which the Lord the righteous Judge shall give 
 me at his coming." 
 
 I am vile and polluted. 0, how shall I be cleansed ? 
 But that is a comforting promise, " The blood of Jesus 
 Christ his Son cleanseth us from all sin." And so is that, 
 " Though ye have lain among the pots, yet shall ye be as 
 doves whose wings are covered with silver, and their feathers 
 with yellow gold." 
 
 I resolve to obey, to submit to the Lord's will, to die like 
 Moses and Aaron, the one at mount Hor, the other at mount 
 Abarim. They went up and died there, at the command 
 of the Lord. 
 
 0, that when my flesh and strength fail, God may be 
 the strength of my heart and my portion for ever ! "When 
 now the keepers of the house do tremble, that Grod may 
 be the keeper I When the grinders cease, because they are 
 few, that God would feed my soul with manna, that will 
 need none of these implements ! When the daughters of 
 music are brought low, to be fitted for the heavenly music 
 above ! When the lookers-out at the windows are darkened, 
 that my soul may be enlightened to see Jesus my 
 Redeemer I 
 
 Lord, help the unbelief and infidelity of my heart ; and 
 
18 DYING EJACULATIONS. 
 
 help to more of the faith of a risen Jesua, and an ascended 
 Redeemer. let me believe and feel the sweetness of that 
 word of Christ, " I ascend to my Father and your Father, 
 and to my God and your God." 
 
 how shall such an unholy creature as I, presume to 
 enter into such a pure and holy place? But the apostle has 
 taught us, we may have boldness to enter into the holiest 
 of all by the blood of Jesus. 
 
 that when the time of my last combat comes with 
 my last enemy death, I may be helped above all to take 
 the shield of faith, whereby I may be relieved from the 
 sting of death, and may quench the fiery darts of the 
 wicked one. 
 
 that I may be helped to adore the sovereignty of 
 God, kiss his rod, and humbly submit to it. Save me from 
 both extremes ; let me never despise the chastening of the 
 Lord, nor faint when I am rebuked of him. 
 
 Now the prince of darkness will study to raise tempests 
 of temptations to shipwreck the poor weather-beaten vessel 
 of my soul, when it would enter into the harbor of rest 
 above : may C hrist come to be pilot ; take thou the helm, 
 and all shall be safe. 
 
 for more faith ; may my faith ripen to a full assurance, 
 that I may go off the stage rejoicing, and that an abundant 
 entrance may be ministered to me into the kingdom of our 
 Lord and Saviour Jesus Christ. ^ 
 
 for more faith, that I may die like Simeon when he 
 had Christ in his arms, saying. Now let thy servant depart 
 in peace ; mine eyes have seen thy salvation. 
 
 Lord, one smile of thy countenance would banish away 
 all my doubts and fears, and make me sing in pain. 
 
 Is my Redeemer gone to prepare a place for me ? why 
 should I be slothful to follow his steps, when he is saying, 
 Come up hither ; conle up, dwell here ; come up, reign 
 here ; come up, sing here ? - 
 
DYING EJACULATIONS. 19 
 
 Lord, deliver my soul from death, ray eyes from 
 tears, and my feet from falling. save me from the 
 horrible pit, draw me out of the miry clay, set my feet upon 
 a rock, and establish my goings, and put a new song in my 
 mouth. 
 
 give me grace to strive by faith and prayer to enter 
 in at the strait gate. Lord, thou hast bid me Knock, and it 
 shall be opened ; ask, and ye shall receive ; seek, and ye 
 shall find. Lord, I knock — open unto me; Lord, I would 
 be in, I must be in ; let me but in over the threshold ; let 
 me in within sight of my Redeemer's face, within sight of 
 the smiles of his countenance ; let me within hearing of the 
 songs of the redeemed ; let me but get to the outside of that 
 praising company; I shall be well enough if I get in. 
 Lord, in I must be ; out I cannot stay. shut me not out 
 with swearers. Sabbath-breakers, and other profane persons. 
 Lord, I never chose their company while in this world ; do 
 not gather my soul with sinners hereafter. 
 
 The redeemed thou art gathering, and the wicked also : 
 Lord, gather me with thy flock ; they are fast assembling ; 
 the church's Head is gone ; he has left the earth, and entered 
 into his glory ; my brethren and friends, many of them, have 
 arrived where he is ; I am yet behind. how great is the 
 difference between my state and theirs, I am groaning out 
 my complaint, they are singing God's praise. I am in 
 darkness and cannot see thy face, but they behold thee face 
 to face. should I be satisfied to stay behind, when my 
 friends are gone ? help me to look after them with a 
 steadfast eye, and cry, Lord, how long? 
 
 heavenly Father, draw me after Jesus ; for none can 
 come to him without thine aid. Father, draw me up 
 there where he is, and I will mount up as on eagles' wings. 
 draw me ; and when thou seemest to fly from me. Lord, 
 enable me to follow hard after thee. 
 
 thou who rememberedst the dying thief, when on the 
 
20 DYING- EJACULATIONS. 
 
 way to thy kingdom, remember me now thou art seated 
 in thy kingdom, and say to my soul when I am dying, 
 " This day shalt thou be with me in paradise." 
 
 Lord, I am called to the work I never did ; give me the 
 strength I never had. strengthen me like Samson for this 
 once, when at death, to pull down the stronghold of sin in 
 me. Lord, wash away my sins in the blood of Christ, and 
 then my soul shall not sink in the ocean of thy wrath. 
 
 ' what is my life but a vapor ; a sand-glass of sixty or 
 seventy years I how fast does it run down I vain love 
 of life I give me grace to overcome the love of life, and 
 the fear of death. for more patience and less fretting. If 
 the damned had hope of being saved from hell after a thou- 
 sand years of my pain, how willingly would they endure it ! 
 Blessed be God, my pains are no hell, their state is not 
 mine. 
 
 Lord, draw near to me ; my body is full of trouble, and 
 my life draws near to the grave. But, Lord, thy loving- 
 kindness is better than life. make thy loving-kindness 
 sure to me, and I will willingly part with this dying life. 
 
 that I could make all the world see the beauty of my 
 precious and adorable Saviour. 
 
 Nothing but an interest in Christ can give peace in 
 life, or comfort in death. He is the chief among ten thou- 
 sand, and altogether lovely. My body is in part dead, but I 
 know I cannot die eternally while Jesus lives. I must go 
 down to the grave ; but what is the grave ? it is but a refining 
 pot. Since my Saviour lay in it, it is but a bed of roses. 
 "He is the rose of Sharon, and the lily of the valley." 
 
 It was his free grace that drew me and made me willing 
 in the day of his power ; no desire, no merit in me ; it was 
 all free and undeserved. 
 
 let the chastisement of my body be the medicine of my 
 soul, to cure me of sin and bring me to sincere repentance for 
 it; for Christ was wounded for our transgressions, he was 
 
DYING- EJACULATIONS. 21 
 
 bruised for our iniquities : the chastisement of our peace was 
 upon him. 
 
 Lord, remember the chastisement of Christ for sin, and 
 let my pains be the chastisement of a father, and not the 
 wounds of an enemy. Let Christ's sufferings mitigate 
 mine. 
 
 I rejoice in the prospect of that glorious inheritance 
 reserved in safety. I could not comfortably enter e,ternity 
 any other way but in and through this God-man Mediator : 
 if he was not God as well as man, I could not be supported ; 
 but he is God. 
 
 Oh, this precious Saviour, he is my all in all ; he is my 
 all-sufficient good, my portion, and my choice ; in him my 
 vast desires are fulfilled, and all my powers rejoice : I am trav- 
 elling through a wilderness to a city of habitation, whose - 
 builder and maker is God. 
 
 Oh, delightful thought I that I, who was going on in sin, 
 should be plucked as a brand out of the burning. Oh, how 
 will they lie on a death-bed who have nothing but their 
 own works to fly to ? with only this to depend upon, I should 
 be the most miserable of all creatures ; but the long white 
 robe of my Redeemer's righteousness is all my desire. They 
 are truly blessed, they alone are happy, who are enabled to 
 exult in the garment of celestial glory which never waxeth 
 old — in the illustrious robe of a Saviour's consummate right- 
 eousness, which is incorruptible and immortal. This is a robe 
 which hides every sin, of thought, word, or deed, that I have 
 committed. Oh, how unspeakably happy are they who are 
 justified by this all-perfect righteousness of the Lord Jesus 
 Christ, and who therein can constantly triumph and glory I 
 
 Lord, I live upon Christ, I live upon his righteousness, 
 I live upon his blood and merits; yea, I die also leaning 
 wholly upon this Rock and Corner-stone. It is not past 
 experiences or manifestations I depend upon; it is Christ, a 
 present all-sufficient Saviour, and perfect righteousness in 
 
22 DYING WORDS OF THE AUTHOR. 
 
 him, I look to. All my attainments are but loss and dung 
 beside him. 
 
 When I find myself polluted, I go to this fountain for 
 cleansing. Lord, give me delight in approaching to thee, 
 delight to be at a throne of grace. that I could make my 
 bed there. He, and die there. 
 
 The kingdom of heaven suffers violence, and the violent 
 take it by force. for strength to offer a holy violence by 
 faith |ind prayer. 
 
 Thus the author died as he lived, testifying the power of 
 religion upon himself; and that at a time when men have 
 most need of its comforts. . - . 3 
 
 DYING WORDS OF THE AUTHOR 
 
 TO HIS WIFE AND CHILDREN, FOUND AMONG HIS PAPERS AFTER 
 HIS DEATH, DATED NOV. 10, 1749. 
 
 TO MY WIFE. 
 
 My Dear — My distress calls me to think of parting with 
 you ; the will of the Lord be done. I thank you for your 
 tender care of me; may the Lord bless and reward you for 
 it, and sanctify your own tenderness, and support you under 
 it. As you have studied to live a life of faith and prayer all 
 your days, so I hope and believe you will continue to the end. 
 In all your difficulties and fears, encourage yourself in the 
 Lord your God. Commit your ways to him ; trust Him that 
 is faithful and true. I resign you, my dear, to the Husband 
 of husbands, our dearest Lord Jesus Christ. 
 
 TO MY CHILDREN. . 
 
 Dear Children — Your earthly father must leave you : 
 your heavenly Father is immortal. 0, cleave fast to him. 
 Trifle not about your souls' concerns in time of health ; mind 
 these things as the one thing needful ; this you will not repent 
 
DYING WORDS OF THE AUTHOR. 23 
 
 of when you come within a near view of death, and endless 
 eternity. press for clear views of your interest in Christ, 
 the only Surety and Saviour of sinners. Among other evi- 
 dences of it, live by faith on him, and study holiness in heart 
 and life. Dear children, think how you will be able to stand 
 before Christ your Judge at the last day, unless you have 
 Christ's image on you, and be made new creatures. The 
 Lord make you all such, and bless you with his best blessing. 
 My blessing be upon you all. What means God gave me, I 
 have bestowed them on you, or left them to you. Be kind 
 and careful of your mother while you have her. And let 
 none of you forget, that though I go before you to the dust, 
 you must all quickly follow me. that we may all meet 
 together at the right hand of our Redeemer, to see his face, 
 and sing his praise. The time is near, be ye therefore also 
 ready. 
 
 Now, my dear wife and children, remember what is 
 above, as the words of your affectionate husband, and loving 
 father, who, being dead, yet hereby speaketh to you for your 
 eternal good and happiness. May they sink into your heart. 
 
 So prayeth 
 
 JOHN WILLISON. 
 
THE 
 
 AFFLICTED MAN'S COMPANION. 
 
 INTRODUCTION. 
 
 Man, when he first came from his Maker's hand, was 
 holy and innocent, pure from sin, and consequently free from 
 sickness and trouble, enjoying uninterrupted health and 
 prosperity, both in body and soul. But no sooner was he 
 tainted with sin, than he became liable to all sorts of mise- 
 ries, temporal, spiritual, and eternal ; his soul being the res- 
 idence of sins and lusts, his body turned the receptacle of 
 sickness and diseases. And seeing God's own children have 
 the reUcs of sin and corruption in them, while in this world 
 they are not to expect exemption from such afflictions ; and 
 the infinitely wise God sees meet to make use of bodily 
 diseases to correct the corruptions, and try the graces of his 
 people, and to promote both their spiritual and eternal advan- 
 tage. Hence it is said of Lazarus, " Behold, he whom thou 
 lovest is sick." John 11 : 3. He was beloved, and yet 
 sick. It is no rare thing for the dearest of God's saints to 
 be put to chatter like cranes and mourn like doves, by rea- 
 son of sore sickness, as Hezekiah did. Isa. 38 : 14. Sanc- 
 tified and healthy souls may be matched with weak and 
 sickly bodies, as was Gaius. 3 John, 2. Still, the case 
 is sometimes most trying, even to the best of God's people ; 
 and they are never more ready to .question God's love, or 
 quarrel with his providence, than under heavy sickness and 
 
 Aff. Man'» Comp. ^ 2 
 
26 APFLICTED MAN'S COMPANION. 
 
 bodily distress. It is therefore highly the concern of all, 
 whether families or private persons, to inquire how they 
 ought to behave under or after afflicting sickness ; and how 
 they shall provide for such an evil time before it comes. 
 And for the help of all that desire instruction in this matter, 
 I have written the following directory, which, for method's 
 sake, I shall divide into several chapters. 
 
 1. General directions to all families and persons visited 
 with sickness and affliction. 
 
 2. Particular directions to those who are sharply afflicted 
 with sore sickness and long trouble. 
 
 3. Directions to the children of God under sickness. 
 
 4. Directions to unregenerate persons under sickness. 
 
 5. Directions to the people of God when recovered from 
 sickness. 
 
 6. Directions to unrenewed persons recovered from sick- 
 ness. 
 
 7. Directions to those sick persons who are, apparently, 
 in a dying condition. 
 
 8. Directions to the relations, acquaintances, and neigh- 
 bors of the sick, who are themselves in health for the 
 time. 
 
 N. B. Let it be remembered, that what I say to those 
 visited with sickness, is likewise applicable to all other 
 afflicted persons, whatever their distress be. - ^ , ' 
 
GENERAL DIRECTIONS. 27 
 
 CHAPTER I. 
 
 GENERAL DIRECTIONS TO ALL FAMILIES AND PERSONS 
 VISITED WITH SICKNESS. 
 
 Direction 1. Diligently inquire into the ends and designs for 
 ■which God usually sends sickness and afflictions upon men. 
 
 An infinitely holy and gracious God hath various and 
 wise ends in afflicting the children of men, whether they be 
 converted or unconverted, which ought to be duly consid- 
 ered by all, and especially by those who are visited with 
 sickness ; some of which I shall mention. 
 
 1. God visits with sickness, to cause careless sinners to 
 bethink themselves concerning their soul's estate, who, per- 
 haps, never had a serious thought about it before. There 
 are many who, when in health and strength, are so intent 
 upon the pleasures and profits of the world that they mind 
 nothing else ; all the warnings, exhortations, and counsels 
 of ministers, teachers, and friends, are lost upon them ; they 
 cannot endure to entertain a thought of God, of the soul, 
 of death, of heaven, of hell, or of judgment to come, till 
 God doth cast them into some sickness or bodily distress ; 
 and then sometimes they begin, with the prodigal, to come 
 to themselves, and bethink themselves concerning their 
 souls and a future life. . Now, this is God's desiga : " If 
 they bethink themselves in the land whither they are car- 
 ried captives, and repent." 1 Kings, 8 : 47. By sickness, 
 God gives a man that before was wholly diverted from 
 the care of his soul by business, company, and pleasures, 
 occasion to bethink himself. The man is now confined 
 to his chamber, is deprived of his former company and 
 diversions, and so gets time and leisure to commune with 
 his own heart, and reflect on his former ways, and to hear 
 what conscience speaks concerning a judgment-day, and a 
 world to come, and his need of a Saviour. And so, by the 
 
28 AFFLICTED MAN'S COMPANION. 
 
 blessing of God upon such afflictions, not a few have begun 
 their first acquaintance with God and Christ, and serious 
 rehgion. Nay, it is in the furnace that Christ has usually 
 formed the most excellent vessels of honor and praise. " I 
 have chosen thee in the furnace of affliction." Isa. 48 : 10. 
 Manasseh, the prodigal, Paul, and the jailer, were all chosen 
 there. 
 
 2. God visits us with sickness, in order to instruct and 
 teach us things we know not. Psa. 90 : 12. It was the 
 saying of Luther, Via crucis est via lucis — The path of the 
 cross is the path of light. And indeed the school of afflic- 
 tion is the place where many of Zion's scholars have made 
 good proficiency in spiritual and experimental knowledge. 
 Now, there are several remarkable lessons which God would 
 teach us by the rod. 
 
 One is the knowledge of God. It is said of Manasseh, 
 " When he was in affliction, then Manasseh knew that the 
 Lord was God." 2 Chron. 33 : 12, 13. Though Manasseh 
 was well educated, and early taught the knowledge of God, 
 yet till now he knew not the Lord ; but now he knew him 
 in his power and greatness, his holiness and hatred of sin ; 
 now he knew God in his goodness and mercy, and wondered 
 that he had kept him so long out of hell. 
 
 Another lesson is the knowledge of ourselves. In time 
 of health and prosperity, we are apt to forget ourselves and 
 our mortality ; but sickness causeth us to know that we are 
 but men, and frail men. Psalm 9 : 20 — that God hath an 
 absolute sovereignty over us, and can as easily crush us as 
 we do a moth. 
 
 He teacheth us the emptiness of the world. How vain 
 a help is that which fails a man in the time of his greatest 
 need ; and ofttimes we see, that worldly means and friends 
 can neither give the least ease to the bodies, nor comfort to 
 the souls of persons imder sickness and distress. 
 
 Another lesson is the great evil of sin, which is the cause 
 
GENERAL DIRECTIONS. 29 
 
 of all sickness and diseases whatsoever. " For this cause 
 many are weak and sickly among you." 1 Cor. 11 : 30. 
 Ah, what a root of bitterness must that be, which brings 
 forth such bitter fruit I 
 
 He showeth us the preciousness and excellency of Christ 
 and his promises, which alone can enable a Christian to 
 rejoice in tribulation, and be calm under the greatest pains 
 and diseases. There are many who are indifferent about 
 Chrifet in time of health, who, when sickness comes, through 
 the blessing of God do change their note, and cry, for an 
 interest in Christ above all things I 
 
 3, God sends such trials and distresses, in order to mor- 
 tify and kill sin in us. "By this shall the iniquity of Jacob 
 be purged, and this is all the fruit to take away his sin." 
 Isa. 27 : 9. And indeed sickness and affliction have a ten- 
 dency to weaken and subdue our prevaiHng sins and lusts. 
 man, is thy heart turned hard, so that thou art not sensible 
 of thy OAvn sins or of others' sufferings ? God sees meet to 
 try the fire of affliction, to see if it will melt thy frozen 
 heart. Hast thou undervalued health, and slighted thy 
 mercies ? Now God removes them from thee, that by the 
 want of them thou mayest know the worth of them. Art 
 thou turned proud and self-conceited ? God sends thee a 
 thorn in the flesh to prick the swollen bladder of pride, that 
 thou mayest not be puffed up above measure ; God lays thee 
 low upon thy bed, that thou mayest be lowly in thy heart. 
 Doth love to the world prevail in thee ? God sends affliction 
 to discover its emptiness, and wean thee from it. Art thou 
 fallen secure, dead, and formal ? God sends affliction to 
 awake thee, that thou mayest not sleep the sleep of death. 
 
 4. God sends sickness to awaken in us the spirit of 
 prayer and supplication, and make us more earnest and 
 importunate in our addresses to the throne of grace. There 
 is a great difference between our prayers in health and in 
 sickness, between our humiliations in prosperity and in adver- 
 
30 AFFLICTED MAN'S COMPANION. 
 
 sity. In prosperity we pray heavily and drowsily ; but 
 adversity adds wings to our desires. " Lord, in trouble have 
 they visited thee; they poured out a prayer when thy 
 chastening was upon them." Isa. 26 : 16. Though they 
 were backward enough to prayer before, yet they pour it out 
 most freely now. The very heathen mariners cried aloud 
 to God in a storm. What a famous prayer did Manasseh 
 make when he was under his iron fetters. We find it thrice 
 mentioned. 2 Chron. 33 : 13, 18, 19. And the voice of 
 fervent prayer is what the Lord desires to hear. 
 
 5. Another end is, to loosen our hearts from the things 
 of this world, and cause us to look and long for heaven. 
 When we enjoy health and ease in this world, we are apt 
 to say with Peter on the mount, "It is good for us to be 
 here;" but when distress cometh, God's people will turn 
 their tongue, and say with the Psalmist, " It is good for me 
 to draw near to God." Psalm 73 : 28. When things here 
 go well with-us, we are apt to think ourselves at home ; but 
 when trouble ariseth, we begin to say. Arise, let us depart, 
 this is not our rest. Though heaven was much out of sight 
 and out of miiid before, yet, when afflicting sickness comes, 
 the poor believer will sigh, and say with David, " that I 
 had wings, like a dove : for then would I fly away and be 
 at rest. I would hasten my escape from the windy 
 tempest." Psalm 55 : 6. 
 
 6. God designs to make the world bitter, and Christ 
 sweet to us By such afflictions, he lets men see that the 
 world is nothing but vanity and vexation of spirit — that 
 riches avail not in the day of wrath ; then it is that they 
 may see the insufficiency of the \i'orld to relieve them — that, 
 as one saith, " A velvet slipper cannot cure the gout, a 
 golden cap cannot drive away the headache, nor a bed of 
 down give ease in a fever." And as the world turns bitter, 
 so Christ grows sweet to the believer. In time of ease and 
 health, Christ is often very much neglected and forgot. As 
 
GENERAL DIRECTIONS. . 31 
 
 the disciples, while the sea was calm, suffered Christ to 
 sleep with them in the ship, thinking they might make their 
 voyage well enough without his help ; but when they are 
 ready to be drowned, then they see their need of Christ, 
 they awake him, crying, "Master, save us, or we perish ;" 
 so the best of saints, when all is easy about them, are prone 
 to suffer Christ to sleep within them, and thus neglect the 
 lively actings of faith on Christ ; but when the storm of 
 affliction begins to rise, and they are ready to be overwhelmed 
 with distress, then they cry, " None but Christ, none but 
 Christ." 
 
 7. Gad visits with sickness and distress, in order both to 
 prove and improve his people's graces. Deut. 8:2; Rev. 
 2:10, Grace is hereby both tried and strengthened. 
 
 Such afflictions do prove both the truth and strength 
 of our graces, as they serve to try if we love God for him- 
 self — if we can endure and hold out in serving him, waiting 
 and depending upon him, notwithstanding discouragements. 
 That faith will suffice for a little affliction, that will not 
 suffice for a great one. Peter had faith enough to come 
 upon the sea at Christ's call ; but as soon as the waves 
 began to swell, his faith began to fail and his feet to sink, 
 till Christ mercifully caught hold of him, saying, "0 thou 
 of little faith, wherefore didst thou doubt ?" Matt. 14 : 31. 
 Little did Peter think his faith was so weak till now. 
 
 They tend to improve our graces also, by quickening 
 and strengthening them. They serve as a whetstone to 
 sharpen faith, so that the soul is made to renounce earthly 
 shelters, and to clasp about God in Christ, as its only refuge 
 and portion. They excite to repentance and serious mourn- 
 ing for sin ; for, like the winter frost and snows, they make 
 the fallow-ground of our heart more tender. They prompt 
 us to heavenly-mindedness, self-denial, and patient waiting 
 on God. Yea, the experience of God's people can attest 
 ^ -it, that grace is never more lively than under affliction. 
 
32 AFFLICTED MAN'S COMPANION. 
 
 David never found himself better, a^ to his spiritual state, 
 than when he was persecuted and hunted as a partridge on 
 the mountains ; and hence he says, "It is good for me that 
 I have been afflicted." Psa. 119 : 71. 
 
 8. God's aim is, to awaken us to redeem time, to pre- 
 pare for flitting, and clear up our evidence for heaven. In 
 the time of health we are apt to trifle away time, to loiter 
 on our journey, and forget that we are pilgrims on the 
 earth; wherefore God sends sickness as his messenger, to 
 remind us thereof. 
 
 Now it highly concerns us, when sickness attacks us, to 
 consider and meditate upon these ends for which God brings 
 on distress, and pray earnestly that they may be accomplished 
 in us ; and so our sickness shall not be unto death, spiritual 
 or eternal, but to the glory of God and the good of our souls. 
 
 Direction 2. Let all who are visited with sickness or distress, 
 search for the Achan in the camp, and inquire diligently what 
 is the ground and cause of God's controversy with them. 
 
 It hath been the practice of God's people in scripture 
 times, to inquire into the cause and meaning of God's rods 
 which have been laid upon them. So David, when the land 
 of Israel was three years under the stroke of famine, inquired 
 into the meaning of it. 2 Sam. 21 : 1. So Job is exceed- 
 ingly desirous to know why God set him up as a mark for his 
 arrows. Job 7 : 20. And hence it is that he makes that peti- 
 tion which is most suitable for every man in distress, " Show 
 me wherefore thou contendest with me." Job 10 : 2. 
 
 I grant, indeed, that God sometimes visits his people with 
 affliction, for the trial and exercise of their grace and for 
 their spiritual instruction, more than for the correction of 
 sin. But sin being the origin and foundation of all affliction, 
 it is safest, when it is our own case, and most acceptable to 
 God, to look on sin as the procuring cause. Or if our sins 
 have not immediately procured the present affliction, yet 
 
aENERAL DIRECTIONS. 33 
 
 the best of God's children must own that they have at 
 least deserved it. We see the sin of the Corinthians is 
 mentioned as the cause of their sickness : " For this cause 
 many are weak and sickly among you." 1 Cor. 11 : 30. 
 The Psalmist concludes the very same thing : " Fools, be- 
 cause of their transgression and their iniquities, are afflict- 
 ed ; their soul ahhorreth all manner of meat, and they draw 
 nigh unto the gates of death." Psa. 107: 17, 18. But, 
 ordinarily, by sickness the Lord points at some one sin in us 
 more than another — some Jonah . in the ship, that hath 
 raised the storm, which the Lord would have us to search 
 out and throw overboard without delay. 
 
 GluESTiON. But how shall we discover the particular sin 
 for which God afflicts us with sickness or distress ? 
 
 Answer. 1. Study the Lord's word, and the chastise- 
 ments there recorded, which he hath inflicted upon people 
 for their sins, and inquire if you be guilty of the like. 
 Observe what hath been God's mind to his people, and what 
 sin he hath pointed out to them when they have been 
 brought under such a rod, and so you may learn his mind 
 to you. " For whatsoever things were written aforetime, 
 were written for our learning." Rom. 15:4. 
 
 2. Consider what is the sin of which conscience doth 
 most of all accuse thee, in thy most serious and solitary 
 hours. Conscience is God's deputy and thy bosom-monitor, 
 whose voice, perhaps, thou hast little regarded in the day 
 of thy health ; wherefore God hath sent a sharper messenger 
 to second the voice of conscience. Hear now the voice of 
 the rod, for it is the same with the voice of conscience. In 
 the day of prosperity, carnal profits and pleasures made 
 such a noise that the voice of conscience could not be 
 heard ; wherefore God hath brought on thee the silent night 
 of adversity, that his deputy may obtain an audience. 
 Well, then, give ear — what saith conscience now ? May 
 you not hear it saying, as Reuben to his brethren in distress, 
 
 2* 
 
 0? THl 
 
34 AFFLICTED MAN'S COMPANION. 
 
 Spake I not to you in the day of health, do not commit such 
 a sm, and do not delay repenting for such a sin ; but you 
 would not hear. man, let conscience get a hearing at 
 last, as it got with the patriarchs, when they were brought 
 to distress in Egypt, and made to confess their sin in selling 
 Joseph : " We are verily guilty concerning our brother, in 
 that we saw the anguish of his soul when he besought us, 
 and we would not hear ; therefore is this distress come 
 upon us." Gen. 42:21. 
 
 3. Consider what are tTie evils that others have observed 
 in you, whether they be friends or foes. Hearken to what 
 a Christian friend noticeth in you, either when speaking to 
 you, or to others about you. " Let the righteous smite me," 
 saith David, "and it shall be a kindness." Yea, do not 
 disregard what enemies say of you; as David got good by 
 the malicious reproaches of Shimei, in the day of his afflic- 
 tion, so may you in the time of distress : for sometimes 
 malice itself will speak truth. Enemies are sharp-sighted 
 to spy out our faults, and so may, through the divine 
 blessing, prove monitors to us, both with respect to sin and 
 duty. 
 
 4. Consider the nature and circumstances of thy distress. 
 Ofttimes the affliction is so suitable to the transgression, that 
 we may clearly read our sin written on the forehead of our 
 punishment, as in the case of Adonibezek and many others. 
 Judges 1 : 6, 7. And also you may be helped to find it out 
 by the Lord's timing of the rod to you. Was it sent when 
 you were under much formality in duty ; or when you were 
 eagerly pursuing the things of the world ; or when you 
 were under the power of some prevailing lust ? then the 
 rod comes to reprove you, and awake you to see the evil 
 thereof. 
 
 5. Consider what is the sin that hath been formerly most 
 affrighting to thy thoughts, and perplexing to thy conscience, 
 when thou hast been in the immediate view of death and 
 
GENERAL DIRECTIONS. 35 
 
 judgment. It is very likely, if thou hast not truly repented 
 of it, that is the sin which God now intends to awaken thee 
 to see the evil of, that thou mayest sincerely mourn for 
 and turn from it, looking to God in Christ for pardon and 
 mercy. 
 
 Objection. Ah, saith one, it is my lot to lie under a 
 dumb and silent rod ; I do not understand its language, I 
 cannot hear its voice, I cannot find out the sin that is pointed 
 at by it ; what course shall I take ? 
 
 Answer. 1. Be deeply humbled under this trial, and 
 bewail thy case before the Lord ; for it very much aggra- 
 vates the affliction to God's people, when they know not 
 the language of it. Hence was it that Job lamented so 
 heavily that his way was hid, and he knew not the reason 
 of God's contending with him. Job 3 : 23. 
 
 2. A believer's case may be sometimes so dark that it 
 requires a great deal of spiritual wisdom to enable him to 
 hear the voice of the rod, and understand its language. 
 Hence it is said, " The man of wisdom shall see thy name" 
 upon it. Micah 6:9. Now, this wisdom can only come 
 from above; therefore, 
 
 3. Go to God, and earnestly beg for wisdom, that you 
 may know his mind, and the meaning of the rod. Do as 
 Rebecca did, when she went to inquire of the Lord, saying, 
 " Why am I thus ?" Gen. 25 : 22. Cry to God to give 
 you his Spirit, to teach and enlighten you to see sin in its 
 evil, and the particular evils you are guilty of This was 
 Job's course in his affliction: " Show me wherefore thou 
 contendest with me. That which I see not, teach thou me. 
 Make me to know my transgression, and my sin." There 
 is no better way for a prisoner to know the reason of his 
 confinement, than to ask the magistrate who committed him. 
 God is a wise agent, and can give the best account of his 
 own actions. 
 
 4. If thou canst not find out the particular sin for 
 
36 AFFLICTED MAN'S COMPANION. 
 
 which God afflicts thee, then labor to repent of every known 
 sin, and cry for pardon of every unknown and forgotten sin 
 also. Do that out of wisdom which Herod did out of 
 malice, who, because he could not fmd out the babe Jesus, 
 killed all the little ones of Bethlehem that he might be sure 
 to kill Jesus among them. Let us seek the utter ruin and 
 death of all our sins, that we may be sure to destroy that 
 sin for which God afflicts us. 
 
 5. Study to exercise a strong faith, and a humble sub- 
 mission, while God keeps you under the silent rod. Believe 
 firmly that God is just, though you know not for what he 
 contends. And however long he thinks fit to make you 
 walk in the dark, resolve humbly to wait on him and com- 
 mit yourself to him, who has many times guided the blind 
 in a way they knew not. 
 
 Direction 3. When any fit of sickness attacks you, think 
 seriously upon death, and make diligent preparation for it. 
 
 I do not mean that any man may delay the work of 
 preparation for death till sickness cometh. No, no ; this 
 should be the great and absorbing business of every man in 
 the time of his health and strength. But sickness and dis- 
 eases being the harbingers of death, and messengers sent 
 from God to warn us of its coming, every man is thereby 
 called to renew the work of preparation for death with all 
 earnestness and application. God's voice by every fit of 
 sickness is that in Deut. 32 : 29 : "0 that they were wise, 
 that they understood this, that they would consider their 
 latter end." God knows our folly arid readiness to forget 
 this great work in the day of health ; and therefore, in his 
 mercy, he sends sickness and affliction to teach us so to 
 number our days that we may apply our hearts to this 
 piece of heavenly wisdom, of making preparation for death. 
 And here I shall present some motives to press this duty, 
 and some advice for the doing of it aright. 
 
GENERAL DIRECTIONS. 37 
 
 1. For MOTIVES, consider these things : 
 
 (1.) Consider God's mercy and patience towards you, in 
 giving you so many warnings, and so many years to prepare 
 for death, and in sending his messengers and warnings so 
 gently and gradually to excite you to this work, when many 
 younger and stronger than you are hurried into eternity, 
 and little or no time given them to think where they are 
 going. Have you not been spared many years, in the midst 
 of dangers, while you have seen that bold archer, death, 
 shooting his arrows, and killing thousands of your neighbors 
 and friends round about you ? Sometimes the arrow hath 
 glanced over your head, and slain some great man, your 
 superior ; sometimes it hath alighted at your feet, and cut 
 off a child or a servant, your inferior ; sometimes it hath 
 gone by on your left hand, and killed your enemy ; at other 
 times it hath passed on your right hand, and killed your 
 near relations. So that you have seen friends and foes, 
 superiors and inferiors, relations and strangers, dropping 
 down dead around you ; and all this f<5r a long time, to give 
 you warning to prepare for death. let the goodness and 
 forbearance of God towards you lead you to repentance, 
 and persuade you to flee speedily to Christ for refuge and 
 protection from wrath. 
 
 (2.) Consider how terrible death will be if it meet you 
 in an unprepared state, in a Christless and impenitent 
 condition. What a fearful change will it bring upon you ! 
 A change from earth to hell, from hope to despair, from 
 pleasure to pain, from comforts to terrors ; a change from 
 the offers of grace to the revelation of wrath ; a change 
 from probabilities to utter impossibilities of salvation. 
 Death will cut off all your hopes and expectations of mercy 
 for ever. Job 27 : 8. There is no coming back to amend 
 what hath been done amiss here ; and there is no work nor 
 device in the grave, whither you go. As the tree falls, so 
 it will lie, through all eternity. 
 
38 AFFLICTED MAN'S COMPANION. 
 
 2. I come now to give some advices, in order to the 
 right preparation for death, 
 
 (1.) ^et about self-examination work. Inquire whether 
 you are in Christ or not — whether you are yet far off from 
 God, or have been brought near by the blood of Jesus. 
 And see that you be impartial in this search, and willing 
 to find out the truth on this important question. Be not 
 foolishly tender of yourself, and apt to believe that you are 
 safe, when it is not so ; for in this way, thousands do ruin 
 themselves. But be earnest to know the worst of your 
 case, and thoroughly to understand your soul's danger, that 
 you may be moved to take the right way to escape it. 
 Wherefore take a view of the marks of Christless and 
 unconverted persons laid down in God's word, and judge 
 yourself by them ; and consider also the signs of true grace 
 there recorded, and see whether they are applicable to you 
 or not. 
 
 (2.) If> after inquiry, you find your state is bad — that you 
 have been a lover of the world more than of God, have 
 minded your body more than your soul, have lived in the 
 neglect of precious Christ, and* allowed yourself in known 
 sin, then be convinced of your inability to help yourself, 
 and your need of Christ to help you. Labor to be deeply 
 humbled before God, under a sense of your sin and folly. 
 *' Ah, how foolishly, how rebelliously, how unthankfully 
 have I lived ! I have abused God's mercies, and left undone 
 the work for which I was made and preserved, and enjoyed 
 the gospel. Oh, I had all my time given me, to make 
 preparation for eternity, and I have never minded it till 
 now that sickness, the harbinger of death, is come upon me ; 
 and now what shall I do to be saved?" Then, in order to 
 convince and humble you the more, cast back your eyes 
 upon the sins of your nature, and of your past life ; view 
 them in their nature, number, aggravations, and deservings. 
 0, do not so many years' sins need a very deep humiliation ? 
 
GENERAL DIRECTIONS. 39 
 
 0, do you not stand greatly in need of such a person as 
 Christ, to be your Saviour and Ransomer from such a vast 
 number of sins ? 0, but their w^eight will press you eter- 
 nally down to the lowest hell, if left to yourself with them 
 upon your head. 
 
 (3.) 0, sinner, art thou deeply humbled, and desirous of 
 mercy upon any terms ? Believe then that thy case is not 
 remediless, but that there is a sacrifice provided for your 
 sins, and an able and all-sufficient Saviour offered to you. 
 Believe that the Lord Jesus Christ is the Son of God, and 
 became flesh to be a surety for you ; that he is both able 
 and willing to save to the uttermost all that come unto God 
 by him. Though your sins, your danger, and your fears 
 were never so great, yet he is able and willing to save. 0, 
 flee to this refuge city, whose gates are open to receive you. 
 Trust your souls upon Christ's sacrifice and meritorious 
 blood for mercy and salvation. Apply humbly to him, that 
 he may teach you the will of God, reconcile you to his 
 Father, pardon your sins, renew you by his Spirit, and save 
 you from eternal wrath. 
 
 (4.) Give yourself up to God in Christ, by way of cove- 
 nant and solemn resignation. * ^ Give a cordial and vol- 
 untary consent to the covenant of grace. Acquiesce cheer- 
 fully in the gospel way of salvation through Christ and his 
 righteousness, and accept of God in Christ as thy portion. 
 Make choice of God the Father, as thy reconciled Father in 
 Christ ; and God the Son, as thy Redeemer and Saviour ; 
 and God the Holy Ghost, as thy sanctifier, guide, and com- 
 forter. And likewise give up thyself, soul and body, and 
 all that thou hast, to be the Lords; engaging, in Christ's 
 strength, to live for God, and walk with him in newness 
 of life. And study to do all this deliberately, unfeignedly, 
 and cheerfully. Though perhaps you have done this hyp- 
 ocritically, at former times ; though you have profaned 
 God's covenant, and behaved unsteadfastly and perfidiously 
 
40 AFFLICTED MAN'S COMPANION. 
 
 therein, yet now endeavor to be sincere with God for 
 once. 
 
 (5.) Live daily in the exercise of faith and repentance : 
 renew the acts thereof frequently, in proportion to your 
 renewed sins and guiltiness. Cleave close to glorious Christ, 
 your high-priest and surety, and be ever washing in his 
 blood. As long as you are in the world, you will have need 
 to wash your feet. John 13 : 10. Come death when it 
 will, let it find you at the fountain, always looking to and 
 making use- of Jesus Christ. You have great need of Christ 
 every day of your life, more especially in sickness, but most 
 of all at a dying hour. what need will you have of 
 Christ as an advocate with God, when the question is to be 
 determined where your mansion is to be assigned through 
 all eternity, whether in heaven or hell. then, be looking 
 always to Christ, with the eye of faith. Live in the constant 
 thoughts of this blessed Mediator. Let him be first in your 
 thoughts in the morning, and last in your thoughts at 
 night. 
 
 (6.) Strive to mortify every sin and lust, both outward 
 and inward. Die to sin daily, that so you may not die for 
 sin eternally. that sin may be daily losing its strength 
 and dying in you, so that it may be certainly dead before 
 you. Pray earnestly that your sins may die before you die ; 
 for if they die not before you, but outlive the dying body, 
 they will live eternally to sting and torment the never-dying 
 soul. 
 
 Direction 4. Be not anxious for recovery to health, but leave 
 the issue of your present sickness to the will and pleasure of 
 the infinitely wise God. 
 
 Remember, man, thou art the clay and God is the 
 potter ; he is absolute Lord of thy life and times : therefore 
 learn to adore his sovereignty over thee and all thy enjoy- 
 ments. David did so, when he said, " Lord, my times are 
 in thy hand." Psalm 31 : 15. And indeed they are only 
 
GENERAL DIEECTIONS. 41 
 
 best in his hand, for he best knows how to dispose of them. 
 The prophet saith, " The Lord is a God of judgment ; blessed 
 are all they that wait for him." Isa. 30 : 18, Judgment 
 there signifies wisdom. The Lord is a God of wisdom, and 
 will order and time all things well ; and therefore it becomes 
 us quietly to wait for his pleasure, saying, " The will of the 
 Lord be done." It is taken notice of as a great sin in the 
 Israelites, that they waited not for his counsel, but limited 
 the Holy One of Israel. Psalm 78 :41. What an unac- 
 countable folly and presumption is it, for the worms of the 
 earth to seek to stint and limit the Sovereign of heaven to 
 their measures I It becomes us at all times, but especially 
 in sickness and affliction, to have low, submissive thoughts 
 of ourselves, and high, exalted thoughts of God's sovereignty, 
 such as Nebuchadnezzar had : " And all the inhabitants of the 
 earth are reputed as nothing ; and he doeth according to his 
 will in the army of heaven, and among the inhabitants of the 
 earth : and none can stay his hand, or say unto him, What 
 doest thou ?" Dan. 4 : 35. We should therefore refer all to 
 his wise determination, and be willing to die or Hve, as he 
 shall be pleased to appoint. I remember to have read of a 
 godly woman who, in her sickness, being asked whether she 
 was most desirous to die or to live ; answered, " I have no 
 choice in that matter, but refer myself to the will of God.", 
 "But," said the other, " suppose God should refer it to you 
 whether to die or to live; which would you choose?" "If 
 God," rephed she, " should refer it to me, I would even refer 
 it back again to him." It becomes thee, man, to be 
 entirely resigned to the will of thy Maker, and to stand like 
 a sentinel in thy station, ready to move as thy great Gene-"- 
 ral and Commander shall give order concerning thee. It 
 would be pleasant and acceptable to God, to see thee more 
 desirous to be delivered from sin, than from sickness. Sin 
 is a far worse disease than any sickness in the world ; beg 
 importunately that the great Physician may cure this woful 
 
42 AFFLICTED MAN'S COMPANION. ^ 
 
 soul-disease, and let him do with the body what he pleaseth. 
 This was David's practice in his affliction : " Look upon 
 my affliction and my pain, and forgive all my sins." Psa. 
 25 : 18.% As for his pains and afflictions, he asks no more 
 but that God would look upon them, and do with them as 
 he thought fit ; but as for his sins, no less will satisfy him 
 than a pardon, and blotting them entirely out, so that they 
 might be remembered no more. 
 
 Direction 5. Bind yourself with holy purposes and resolu- 
 tions, in Christ's strength, to be more watchful against sin, 
 more diligent in duty, and to improve the time of health better, 
 if God shall be pleased to restore it again to you. 
 
 When God is visiting your iniquities with rods, and 
 pleading a controversy with you for your omissions and 
 slackness in duty, he expects that you will return from 
 your backslidings, and set about a serious reformation and 
 change of life. " I will go, and return to my place, till they 
 acknowledge their offence, and seek my face: in their afflic- 
 tion they will seek me early." Hosea 5:15. See then 
 that you open your ear to discipline ; study to answer God's 
 call and expectation, and in his strength resolve to enter 
 upon a new life. " Surely now it is meet to be said unto 
 God, I have borne chastisement. I will not offend any 
 more. That which I see not, teach thou me; if I have 
 done iniquity, I will do so no more." Job 34 : 31, 32. Now 
 is the season you should say with Ephraim, "What have I 
 to do any more with idols ?" Hosea 14:8. 
 
 Having duly examined yourself, and searched out your 
 sins, you ought to put a bill of divorce into the hands of 
 every one. Deliberately resolve against all your sins, whether 
 secret or open ; and especially resolve against your darling 
 and beloved sins, the sins which do most easily beset you. 
 Resolve also against all temptations to sin, and particularly 
 against the snares of bad company, whereby you have been 
 formerly enticed; say now with David, "Depart from me, 
 
GENERAL DIRECTIONS. 43 
 
 ye evil-doers ; for I will keep the commandments of my 
 God." Psa.ll9:l]5. 
 
 You must not only purpose to forsake all sin, but also to 
 mind every known duty ; that you will make religion your 
 one thing needful, and the pleasing of God the chief busi- 
 ness of your life ; that you will set the Lord always before 
 you, give him your heart in all duties, aim at nearness and 
 communion with God in every one of them, and press forward 
 to the full enjoyment of God in heaven through eternity. 
 
 Resolve also, through grace, that you will in a special 
 manner mind secret duties, which the eyes of men do not 
 observe, and those duties which conscience doth rnost chal- 
 lenge you for neglecting. And you that are heads of families, 
 resolve to make more conscience of family retigion, of wor- 
 shipping God with your families, both morning and evening ; 
 instructing your children and servants in the knowledge of 
 Christ ; and recommending religion and godliness to all about 
 you, whether relations or strangers. 
 
 And if you would have your resolutions effectual, see that 
 they be accompanied with a deep sense of your insufficiency 
 to perform them in your own strength. Bear always in mind 
 the corruption and deceitfulness of your own heart, and make 
 all your resolutions in humble dependence on the sufficiency 
 of Jesus Christ your Surety. Observe the apostle Paul's 
 advice to his son Timothy : " Be strong in the grace that is 
 in Christ Jesus." 2 Tim. 2:1. All your stock, believer, 
 is in his hand, so that without him you can do nothing; 
 but, through Christ strengthening you, you are able to do 
 all things. 
 
 Direction 6. Set your house in order, by making your will, 
 and settling your domestic and secular affairs, while you 
 have freedom and capacity for doing it. 
 
 After the heart is set in order, the next work is to set your 
 house in order, according to God's counsel to Hezekiah, Isa. 
 
44 AFFLICTED MAif'S COMPANION. 
 
 38:1. It is recorded of the patriarch Abraham, that he was 
 careful to settle the affairs of his family before his death. 
 Gen. 25:5,6. He disposed of his estate, to Isaac, and leg- 
 acies to the sons of his concubines. It is too general a fault* 
 that men delay and put off' making their wills, as they do 
 their repentance, to the very last, and so too frequently never 
 make them at all. Consider the evil of deferring or neglect- 
 ing this necessary affair ; for if you, upon whom God hath 
 bestowed means, shall die intestate, your estate may descend 
 otherwise than you intended ; much of it may be spent in 
 tedious and expensive lawsuits ; such differences may fall 
 out among relations, who should live in friendship and mutual 
 affection, as cannot be. healed ; some of them may be reduced 
 to extreme -w^nt, when a small legacy might have put them 
 in the way of a living : and many such inconveniences may 
 follow. Now, if your neglect should bring on these evils, and 
 involve your posterity in endless strifes and contentions, may 
 you not justly fear that the guilt thereof will pursue you into 
 another world, whose wretched carelessness was the occasion 
 of all that mischief? 
 
 Pray, what is the reason that men put off* this duty ? Is 
 it not because they do not incline to think so seriously on death, 
 as this will occasion them to do ? Doth not this neglect savor 
 of abominable earthly-mindedness, as if a man desired all his 
 portion in this life, and cared not for a better ; and that he 
 is so far from preparing for death, that he cannot endure to 
 think of it ? Alas, that this worldly disposition should so far 
 prevail among us. But surely there is no wise man will say 
 that the putting off' the thoughts of death will keep death at 
 the greater distance ; or that preparing for death and making 
 our wills will bring on death the sooner. 
 
 It were surely best to arrange our affairs in good time ; 
 yea, do it in time of health, rather than delay it unto a sick- 
 bed, or a death-bed ; for either you may be snatched off" 
 suddenly, and have no time for it; or you may be taken 
 
GENERAL DIRECTIONS. 
 
 45 
 
 with such a disease as shall seize your tongue, so that you 
 cannot express your mind; or seize your understanding, so 
 that you cannot rationally dispose of your effects. And though 
 none of these should happen, yet certainly it proves a great 
 disturbance to a dying man, to be casting up, ordering, and 
 settling the affairs of his family, when he should be securing 
 a heavenly mansion for his soul and clearing up his evidences 
 thereto. It is great wisdom to attend to this affair in time, 
 that you may have as little to do with the world as may be, 
 and that all occasions of distraction to your immortal soul 
 may be prevented, when it is near to its entering into an 
 eternal and unchangeable state. 
 
 Moreover, in settling your secular affairs, observe these 
 following ADVICES : 
 
 1 . Make your wills cheerfully, and freely lay down what- 
 ever you enjoy, when God calls you to it. Praise God that 
 you had these things while you needed them ; and when you 
 have no longer use for them, leave them without repining to 
 those that come after you. Look not back to Egypt, when 
 you are upon the border of Canaan. 
 
 2. See that you deal justly, in providing for your family, 
 paying all your just debts, and making restitution if you 
 have wronged any. Abhor all designs of defrauding any of 
 your lawful Creditors, for if your last act should be unjust, 
 you leave a blot upon your name here ; and since you cannot 
 repent of this wickedness, it being among your last deeds, you 
 expose yourself to a fearful doom in the world whither you 
 are going. 
 
 3 . In settling your estate, see that God and good uses be 
 not forgotten nor left out. When you are leaving the world, 
 and can glorify God no longer here by your words or actions, 
 see that you honor the Lord with your substance, by leaving 
 some part thereof to pious and charitable uses. It is a work 
 of charity to give for maintaining the bodies of the poor, and 
 especially the poor of God's people, who belong to his family. 
 
46 AFFLICTED MAN'S COMPANION. 
 
 But it is much more pious and charitable to leave some- 
 what for propagating Christian knowledge in dark places, 
 for educating poor children to read the Scriptures, and in- 
 structing ignorant souls in the knowledge of Jesus Christ. 
 It is much to be lamented that so many rich men 
 among us die, and leave but little to such pious uses. 
 The liberahty of papists on their death-beds, may give a 
 sharp challenge to many professed Protestants. what a 
 shame it is to the professors of the doctrine of grace, that 
 the false doctrines of merit and purgatory should produce so 
 many donations and mortifications among the papists, and 
 the faith of Chri.st's most glorious gospel should not do the 
 like among true believers I Shall the prpud conceit of merit, 
 and the imaginary fear of purgatory, prompt men to do more 
 this Avay, than the certain persuasion of the love of God in 
 Christ, and the well-grounded hope of eternal life through 
 the alone merits of Jesus Christ? -w^hat a reproach is 
 this to our holy religion I 
 
 • 4. It might be much to the glory of God and the good of 
 souls, that our wills should contain many solemn charges and 
 exhortations and blessings to our children, or those to whom 
 we bequeath any legacy ; so that they could never open our 
 wills, but they might see something adapted to make imjpres- 
 sions on their souls, , fdr their spiritual edification, and for 
 quickening them to the diligent practice of both family and 
 personal godliness. 
 
PARTICULAE. DIRECTIONS. 47 
 
 V CHAPTER II. 
 
 PAETICULAU DIRECTIONS TO THOSE WHO ARE SHARPLY 
 AFFLICTED WITH SICKP^SS, OR LONG TROUBLE. 
 
 Direction 1 . Justify God in the greatest afflictions which befaU 
 you. 
 
 Though God should condemn you, see that you acquit 
 him, and say he is righteous in all his dealings. When the 
 church was under the heaviest distress, she found cause to 
 justify God. "The Lord is righteous, for I have rebelled 
 against his commandment." Lam. 1 : 18. So doth godly 
 Nehemiah: "Howbeit thou art just in all that is brought 
 upon us ; for thou hast done right, but we have done wick- 
 edly." Neh. 9 : 33. The same doth holy David acknow- 
 ledge: "I know, Lord, that thy judgments are right, and 
 that in faithfulness thou hast afflicted me." Psa. 119 : 75. 
 Now, in order to bring you to this agreeable frame, and to 
 convince you of the equity and justice of God in his dispen- 
 sations, however heavy and long your distress be, I shall lay 
 before you the following considerations. 
 
 1. Consider the infinitely holy and righteous nature of 
 that God who smiteth thee. ** Righteous art thou, Lord, 
 and upright are thy judgments." Psa. 129 : 137. We pre- 
 sume it of a righteous man, that he will do righteous things ; 
 and shall we not much more believe so of a holy and righteous 
 God ? We cannot be infallibly certain that a righteous man 
 will always do so, because a righteous man may leave his 
 righteousness, for the creature is mutable : but God is immu- 
 tably righteous ; so that we may be confident that the Judge 
 of all the earth will do right, for it is impossible he can do 
 otherwise. " The just Lord is in the midst thereof; he will 
 not do iniquity." Zeph. 3 : 5. He will not, he cannot ; for 
 it is contrary to his nature. 
 
 2. Consider that God never brings on any affliction 
 
48 AFFLICTED MAN'S COMPANION. 
 
 without a cause. "For this cause many are sick." 1 Cor. 
 11:30. He hath just ground for the heaviest affliction, from 
 thy sins and provocations, and may always say to thee, as to 
 Israel, " Hast thou not procured this unto thyself, in that thou 
 hast forsaken the Lord thy God, when he led thee by the 
 way? Thine own wickedness shall correct thee, and thy 
 backslidings shall reprove thee ; know therefore and see that 
 it is an evil thing and bitter, that thou hast forsaken the Lord." 
 Jer. 2 : 17, 19. There instill ground enough for affliction to 
 be found in the best of God's people ; and therefore it is said, 
 "He doth not afflict wilHngly, nor grieve the children of 
 men." Lam. 3 : 33, No, it is our sins that oblige him to it. 
 As Christ whipped the sellers of oxen and sheep out of the 
 temple, with a whip, as is generally thought, made of their 
 own cords ; so God never scourgeth us but with a whip made 
 of our own sins. " His own iniquities shall take the wicked 
 himself, and he shall be holden with the cords of his sins." 
 Prov. 5 : 22. If we consider the mighty God as a Lord dis- 
 pensing grace, then we find he acts sovereignly, and accord- 
 ing to his will and pleasure. " Even so. Father, for so it 
 seemed good in thy sight." Matt. 11 : 26. But if we con- 
 sider him as a Judge dispensing judgments, he never doth 
 it without a previous cause on the creature's part. God's 
 treasure of mercy is always fuU, and ready to be let out to 
 them that seek it; but his treasure of wrath is empty till 
 men fill it by their sins. " Thou treasurest up unto thyself 
 wrath against the day of wrath." Rom. 2:5. We always 
 provide fuel for God's wrath before it kindles and breaks out 
 upon us. 
 
 3. Consider farther this instance of God's equity, that 
 when there is a cause given, God doth not instantly punish, 
 but continues to threaten oft and warn long, before he exe- 
 cutes the sentence of his word. He sends light strokes as 
 warnings of heavier, if we repent not ; and he repeats his 
 warnings many times, both by his word and providence. 
 
PARTICULAR DIRECTIONS. 49 
 
 before he smites. Yea, even when repeated warnings are 
 slighted, he delays a long time, and waits to be gracious. 
 Tsa. 30 : 18. And when men's obstinacy and incorrigible- 
 ness arrive to such a height that he can spare no longer, yet 
 how loath is he to give them up to severe judgments. " How 
 shall I give thee up, Ephraim ? How shall I deliver thee, 
 Israel ? How shall I make thee as A dm ah ? How shall I 
 set thee as Zeboim ? Mine heart is turned within me, my 
 repentings are kindled together." Hos. 11 : 8. When the 
 Lord hath sinners in his hand, ready to give them up to 
 severe judgments, yet he makes a stand and would fain be 
 prevented before he proceed to his "strange work;" for so 
 he calls his acts of judgment. Isa. 28 : 21. Acts of mercy 
 are conatural, most agreeable, and pleasant to God. " He 
 delighteth in mercy," Micah 7 : 18; but judgment is his 
 strange act, and his strange work. 
 
 4. Consider, that when at last he sends strokes on us, they 
 are always short of the cause ; he exacts not the debt that 
 sinners owe to his justice, as Ezra doth acknowledge : '' Thou 
 hast punished us less than our iniquities deserve." Ezra 
 9:13. The stroke he there is speaking of, was a most heavy 
 judgment : fearful ruin and desolation came upon Jerusalem 
 and the whole land of Judah; the city and temple were 
 burnt to ashes, the people carried captive to a strangp land 
 and treated as bondslaves among the heathen ; yet the holy 
 man saith, " Thou hast punished us less than our iniquities 
 deserve." As if he had said, "It is true we have been car- 
 ried to Babylon, but in justice we might have been sent to 
 hell ; our houses were burnt, but our bodies might have been 
 burnt too ; we have been drinking water, but we might have 
 been drinking blood ; we have had grievous burdens on earth, 
 but we might have been groaning in hell ; we were banished 
 from the temple, but we might have been eternally banished 
 from God's presence." We think it a great favor among 
 men when any punishment is mitigated, when the sentence 
 
 AS. Man's Comp. 3 
 
50 AFFLICTED MAN'S COMPANION. 
 
 of death is changed into banishment, or when banishment is 
 turned into a fine, or a great fine is made smaller; and will 
 you think that God deals severely or rigorously with you in 
 laying you on a sick bed, when he might justly have laid you 
 in hell and poured out all his wrath upon you there ? You 
 but taste of the brim of the cup, when God might cause you 
 to drink of the very dregs thereof 
 
 Have you not cause then to acknowledge God's justice, 
 nay, even his mercy too, in his dealings with you, however 
 rough they seem to be ? May you not with good reason say, 
 Any thing less than hell is a mercy to such an ill-deserving 
 creature as I am ? If even a hard-hearted Pharaoh, under 
 distress, went so far as to own the justice of God, "I have 
 sinned, the Lord is righteous," Exod. 9 : 27 ; shall any pro- 
 fessed Christian fall short of that obstinate Egyptian? 
 
 Direction 2. Labor to be sensible of God's hand under heavy 
 affliction^ and beware of stupidity and unconcern under it. 
 
 It is a sin to faint under heavy affliction, but it is a duty 
 to feel it. "My son, despise not thou the chastening of the 
 Lord, nor faint when thou art rebuked of him." Heb. 12 : 5. 
 The apostle there cautions us against two extremes, which 
 every Christian under the rod should be careful to avoid : 
 these are, despising or making light of affliction, and sinking 
 or desponding under it. We are in great hazard of running 
 unto the one or the other. We may be said to despise the 
 chastening of the Lord when we do not observe God's hand 
 in our affliction, so as to abandon the things whereby he is 
 displeased ; or when we resolve to abide the trial by the 
 strength of our own resolution and stout-heartedness, without 
 looking to God for supporting grace ; or when we turn stupid 
 and insensible under the heavy and long-continued rod. This 
 despising and slighting of the rod is not patience, but stupid- 
 ity ; it is not Christian magnanimity, but a stoical temper of 
 mind, most sinful and provoking to God, We see how angry 
 God is with sinners when his strokes are not felt. " He hath 
 
PARTICULAR DIRECTIONS. 51 
 
 poured upon him the fury of his anger, and it hath set him 
 on fire round about, yet he knew it not ; and it hath burned 
 him, yet he laid it not to heart." Isa. 42 : 25. " Thou 
 hast stricken them, but they have not grieved; thou hast 
 consumed them, but they have refused to receive correction : 
 they have made their faces harder than a rock ; they have 
 refused to return." Jer. 5:3. There is little hope of a 
 scholar's minding his lesson, that is regardless of whipping. 
 It is a dreadful sign to be like Pharaoh, sleeping in our sins 
 when God is thundering in his wrath. He that will sleep 
 when his house is on fire, or lie still in bed, as if he was not 
 concerned, may assuredly expect to be consumed in its flames. 
 As David could not bear it, when the messengers he sent to 
 the Ammonites out of good will, were afironted and despised ; 
 neither will God endure it, when the messengers he sends to 
 sinners are slighted ; for he that slights a messenger, affronts 
 his master. Those who make light of affliction, make light 
 of God who sends it, and of sin that procures it. 
 
 Men are suitably concerned under a heavy rod, when they 
 see God's hand, hear God's voice, are anxious to know his 
 mind, desirous to do those things he requires, and forsake 
 those things he is displeased with. Remember, every afflic- 
 tion is a messenger from God, and deserves a hearing from 
 you. It comes to thee with such a message as Ehud did to 
 Eglon : "I have a message from God unto thee, king." 
 Judges 3 : 20. I have a message from God to thee, Chris- 
 tian, sinner. Well, lend an ear, and hearken with rever- 
 ence and attention to this errand : say, " Speak, Lord, for 
 thy servant heareth ; what wouldst thou have me do ?", 
 Believe it that God speaks as really to you by his rod, as by 
 his word; therefore he says, "Hear ye the rod." God spake 
 as truly by his ten plagues to Egypt, as he did by his ten 
 precepts to Israel. And if the calm voice of the word were 
 more regarded, we should hear less of the rough voice of the 
 rod. As Gideon took briers and thorns of the wilderness, 
 
52 AFFLICTED MAN'S COMPANION. 
 
 and with them taught the men of Succoth, who would not 
 be taught by fairer means, Judges 8:16; so God takes the 
 sharp prickles of sore afflictions to teach you his statutes, 
 when you will not be taught by softer methods. Beware 
 then of grieving God's Spirit, by turning stupid and insen- 
 sible under sharp or long- continued trials; but the more pains 
 God takes with you by his rod, hearken the more carefully 
 to his voice, and labor to make the greater proficiency in the 
 school of affliction, where he thinks fit to continue you, that 
 SQ you may inherit this blessing : " Ble^ed is the man whom 
 "thou ehastenest, Lord, and teachest him out of thy law." 
 Psa. 94: 12. 
 
 Direction 3. Beware of misconstruing God's dealings towards 
 you, and of charging him foolishly. 
 We are apt to believe Satan's suggestions under heavy 
 trials, and to entertain wrong thoughts of God and his dis- 
 pensations. Now these you ought to guard against. For 
 instance, 
 
 1 . Beware of harboring atheistical thoughts, as if there 
 were no Providence, no vdse Governor of this lower world, 
 no distinction between the good and the bad ; and that it is 
 to no purpose to be religious, like those mentioned in Mai. 
 3 : 14 : " Ye have said. It is vain to serve God; and what 
 profit is it that we have kept his ordinances, and walked 
 mournfully before the Lord of hosts ?" Yea, even the 
 psalmist, when he begins to compare his own sharp trials 
 with the ease and prosperity of the wicked, is tempted to 
 think all religion in vain, and say, "Yerily I have cleansed 
 my heart in vain, and washed my hands in innocency. For 
 all the day long have I been plagued, and chastened every 
 morning." Psa. 73: 13, 14. But these are nothing but the 
 hellish suggestions of Satan, that irreconcilable enemy of Gud 
 and precious souls, against which we should closely stop oiir 
 ears. 
 
 2. Beware of charging God in your hearts with rigor or 
 
PARTICULAR DIRECTIONS. 53 
 
 injustice in his dealings, like those reproved in Ezek. 18 : 25: 
 "Yet ye say, The way of the Lord is not equal." How 
 highly unjust and injurious are such thoughts to him who is 
 the Judge of all the earth, and cannot but do right I 
 
 3. Beware of thinking that heavy afflictions always 
 speak wrath in Grod against thee. No ; sometimes they 
 speak forth love, and God may be carrying on a love-design 
 thereby to thy soul, namely, to subdue thy strong lusts, and 
 draw thee nearer unto himself As for those who think that 
 the smarting rod and divine love cannot dwell together, let 
 them read that passage, " And ye have forgotten the exhor- 
 tation that speaketh unto you as unto children. My son, 
 despise not thou the chastening of the Lord, nor faint when 
 thou art rebuked of him. For whom the Lord loveth he 
 chasteneth, and scourgeth every son whom he receiveth." 
 Heb. 12:5,6. 
 
 4. Beware of desponding and distrustful thoughts of 
 God, under sharp afflictions. Some are ready to raze the 
 foundation, quit their interest in God and the promises, and 
 cast away their hope and confidence, saying with Gideon, 
 " Oh, my Lord, if the Lord be with us, why then has all this 
 evil befallen us ?" Judges 6:13. So David was ready to 
 draw a hasty conclusion : "I said in my haste, I am out off 
 from before thine eyes." Psahn 31 : 22. But this was the 
 effect of unbelief; for he that belie veth will not make 
 haste. 
 
 Direction 4. Under sore trouble and distress, labor to exercise 
 a strong and lively faith. 
 It was a noble and heroic resolution in that holy man 
 Job, under his singular trials, "Though he slay me, yet I 
 will trust in him." Job 13 : 15. Let his strokes be never 
 so sore and heavy, yet I will not let go my hold of his word 
 and promises ; I will not raze these foundations of my hope. 
 It was in this way the psalmist kept himself from sinking 
 under his heavy burdens: "I had fainted unless I had 
 
54 AFFLICTED MAN'S COMPANION. 
 
 believed to see the goodness of the Lord in the land of the 
 living." Psa. 27 : 13. Consider hut a little the noble influ- 
 ence that faith hath to strengthen and support the soul 
 under sore trials : 
 
 1. Faith grasps the great gospel promise of salvation in 
 and through Jesus Christ, and so secures the soul's main 
 interest through eternity ; which may make the soul happy 
 in every lot. 
 
 2. Faith views God in Christ at the helm in the great- 
 est storm, and so the believer endures " as seeing Him who 
 is invisible." Heb. 11 : 27. 
 
 3. Faith casts the soul's anchor on the Rock of ages, and 
 stays itself on God and the faithful promises, whereby the 
 soul is eased and disburdened of its fears and melancholy 
 apprehensions. Psa. 22 : 4; Isa, 50 : 10. 
 
 4. Faith brings new strength and auxiliary supplies of 
 grace from heaven, when the former supply is exhausted and 
 spent ; whereof David had the sweet experience. Psa. 27 : 13 
 As God doth plant and actuate grace in the soul, so he is 
 pleased to come in with seasonable supplies and reinforce- 
 ments to the weak and decayed graces of his people, accord- 
 ing to their present exigencies ; and thus he doth from time 
 to time feed the believer's lamp with fresh oil, Jbestowing 
 more faith, more love, more hope, and more desire ; and 
 hereby he gives more power to the faint, and strengthens 
 the things which remain, when ready to die. 
 
 5. Faith keeps the soul from sinking under heavy trials, 
 by bringing in former experiences of the power, mercy, and 
 faithfulness of God to the afflicted soul ; hereby was the 
 psalmist supported in distress. Psa. 13 : 6 ; 87 : 4. 0, saith 
 faith, remember what God hath done both for thy outward 
 and inward man ; he hath not only delivered thy body when 
 in trouble, but he hath done great things for thy soul : he 
 hath brought thee out of the state of black nature, entered 
 into a covenant-relation with thee, and made his goodness 
 
PARTICULAR DIRECTIONS. 55 
 
 pass before thee ; he hath helped thee to pray, and many 
 times hath he heard thy prayers and thy tears. Hath he 
 not formerly brought thee out of the horrible pit and out of 
 the miry clay, and put a new song in thy mouth, and made 
 thee resolve never to give M^ay to such unbelieving doubts 
 and fears again ? And how unbecoming it is for thee now 
 to sink in trouble. 
 
 6. Faith supports the soul, by giving it a pleasant view 
 and prospect of a happy release from all trouble, when it 
 shall be admitted to see and dwell with Christ hereafter. 
 Thus was Job supported in his greatest distress. " For I 
 know that rhy Redeemer Uveth, and that he shall stand in 
 the latter day upon the earth : whom I shall see for myself, 
 and mine eyes shall behold." Job 19 : 25, 27. A believing 
 view of the soul's meeting with its Redeemer, and receiv- 
 ing a crown of glory from him at last, is an excellent support 
 to a Christian under the heaviest affliction ; and so was it to 
 Paul. 2 Tim. 4:7,8. 
 
 7. Faith gives great support, by the encouraging repre- 
 sentations it makes of Christ, and of his present concern for 
 the believer while under affliction. For example, 
 
 Faith represents Christ to a believer under trials, as 
 sympathizing with him under his distress, feeling his pain, 
 hearing his groans, bearing his burdens, and ready to relieve 
 him in his own appointed time, which it well becometh him 
 to wait for. 
 
 Faith represents Christ as putting his almighty arm 
 under the believer's head, and conveying invisible strength 
 to support and hold him up under his greatest burdens. 
 
 Faith represents Christ as pleading the afflicted believ- 
 er's cause with God, and answering all the charges of the 
 law, the challenges of conscience, and accusations of Satan 
 against him. 
 
 Faith represents Christ as standing by the furnace,' as a 
 refiner where his gold is melting, carefully overseeing the 
 
56 AFJ"LICTED MAN'S COMPANION. 
 
 trials of his people, that they may work for their good, and 
 ready to bring them out thereof, when they are sufficiently 
 purified from their dross. 
 
 Faith represents Christ as smiling on his people under 
 the cross, whispering peace into their ears, and saying, 
 "Well done, good and faithful servant." 
 
 Direction 5. Labor to bear with patience whatever load of 
 trouble the Lord appoints for you. 
 
 You will perhaps observe some who are strangers to relig- 
 ion, contentedly enduring very painful evils; and this they 
 may do by virtue of a natural hardness and resolution which 
 some are endowed with, or by the aid of arguments furnish- 
 ed by human prudence. This is only patience as a moral 
 virtue, which some attain to. But it is patience as a spiritual 
 grace, or a fruit of the Spirit, which we must aim at under 
 our trials, that we may bear them contentedly from divine 
 principles, to divine ends. Now this grace of patience we 
 must earnestly beg from God, under heavy afflictions, for it 
 is only he that must work it in us ; and therefore he is called 
 the God of patience. Rom. 15:5. And in order to your 
 attaining of this grace, I shall lay before you the following 
 considerations, which may be useful, through the Lord's 
 blessing, for that end. 
 
 1. Consider the patience of our Lord Jesus Christ under 
 sufferings inexpressibly greater than yours. When it pleased 
 the Lord to bruise him and to put him to grief, how patiently 
 did he bear all, according to that remarkable word, " He was 
 oppressed, and he was afflicted, yet he opened not his mouth j 
 he is brought as a lamb to the slaughter, and as a sheep 
 before her shearers is dumb, so he opened not his mouth." 
 Isa. 53 : 7. Now Christ suffered as an example of patience, 
 though it was not his chief end; and surely all the members 
 of the body should study to imitate the head in patience. 
 Did your blessed Saviour patiently endure such agonies and 
 
PARTICULAR DIRECTIONS. 57 
 
 burdens of wrath for you ; and will you decline to undergo 
 some short pains or sickness in obedience to his command ? 
 
 2. Consider God's sovereignty over you. He is the great 
 Potter, and you are his clay ; and why may he not do with 
 you as he pleaseth ? If your children offend you, you punish 
 them, and perhaps do it soAietimes without reason ; yet how 
 ill do you take it when they refuse to submit. How will you 
 drive and spur your horses under you, and sometimes perhaps 
 unreasonably. Yet they bear all quietly, and make no re- 
 sistance. Shall they take blows from their master, and will 
 not you from your Maker, that has far more power over you ? 
 If any challenge you for cruelty to your children or. beasts, 
 you take it not well, because you think you may do what you 
 will with your own and no man hath a right to quarrel with 
 you. But hath not God a greater property in you, than you 
 in your children or cattle ? And will you not patiently sub- 
 mit to your wise and absolute Sovereign ? 
 
 3. Consider thy sins as the just cause of all thy afflictions, 
 however heavy they be. If thou hast right thoughts of thy 
 sins, and their aggravations, thy mind may be composed to 
 a patient submission to God's hand ; if sin be heavy on thee, 
 •all thy afflictions will be light. Luther gives this as a rea- 
 son why he slighted the rage of the pope and emperor, and 
 all his outward troubles : "They are all httle to me, because 
 sin is so weighty on me." Hence it was that Paul com- 
 plained not at all of his sufferings, great as they were, but 
 he cried out much of his sins : " wretched man that I am, 
 who shall deliver me from the body of this death?" Rom. 
 7 : 24. The sense of sin doth swallow up the sense of 
 affliction, as the ocean doth little brooks. For with whom 
 shouldst thou quarrel but thyself, when thou bringest 
 troubles on thyself? This consideration should bring thee 
 to resolve and say with the prophet, " I will bear the indig- 
 nation of the Lord, because I have sinned against him," 
 Micah7:9. 
 
 3* 
 
58 AFFLICTED MAN'S COMPANION. 
 
 4. Consider, that however sharp the pains are you are 
 called to bear, yet they fall infinitely short of what you 
 have justly deserved at God's hands. It is of his infinite 
 mercy that death and everlasting destruction have not been 
 your portion long since, and that you are not now wail- 
 ing under the extremity of his indignation in the bottomless 
 pit, together with the devil and his angels. And conse- 
 quently, whatever falls short of this is truly a great mercy, 
 and is so far from being a ground of quarrelling, that the 
 greatest sufferer on this side of hell hath just cause to 
 admire God's clemency, in dealing more favorably with him 
 than he hath deserved. 
 
 5. Compare thy case with others that have been, or now 
 are in distress. Do not say there is no one so hardly dealt 
 with as thou art, for thou knowest not the affliction of others. 
 Consider duly the trials of that eminent saint Job, in all the 
 circumstances thereof, and see if you can say that your sor- 
 row is near so great as his was. Again, compare your case 
 with that of the damned in hell, who lie in endless and 
 ceaseless flames, so that they have no rest day nor night, but 
 the smoke of their torment ascends for ever ; and think what 
 a blessing it is that you are yet in a state of salvation, and< 
 not delivered over to these everlasting burnings, which were 
 the due deserts of your sins, and to which you would long 
 ago have been justly condemned, had it not been for the 
 patience and long-siiffering of Almighty God, who waiteth 
 to be gracious to guilty sinners. When you consider these 
 things, instead of being dissatisfied with the divine dispen- 
 sations, you have cause to bless God that matters are not 
 worse with you, and that you are kept out of hell to this 
 day, where thousands, no more guilty than you, are even now 
 groaning in endless desperation. 
 
 Unto these considerations I shall subjoin some few helpiS 
 or advices, in order to the attaining of patience under sore 
 troubles. ^ ■ r , ■ 
 
PARTICULAR DIRECTIONS. 59 
 
 6. Labor to get pardon of sin and peace with God 
 secured to thy soul, and this will enable you to bear the 
 heaviest cross with patience. Hence it was that Luther 
 cried, " Smite, Lord, as thou wilt ; I take it all in good part, 
 seeing my sins are pardoned. Oh, pardon of sin is the crown- 
 ing blessing, therefore will I bear any thing ; I will swallow 
 up quarrelUng into admiring ; I will welcome the pruning- 
 knife, seeing there is no fear of the bloody axe to fell me 
 down." 
 
 7. Labor to see God's hand in thy affliction. Do not, 
 like the dog, snarl at the stone, but look up to the hand that 
 throws it. And surely a view of the hand of a holy God 
 may serve to calm all the boisterous waves of thy corruption ; 
 so did it with David : " I was dumb, I opened not my mouth, 
 because thou didst it." Psa. 39 : 9. When he looked to the 
 instruments and second causes of his afflictions, his heart 
 waxed hot, and the fire of his inward passion began to burn 
 and break out ; but when he once espied God's hand and seal 
 to the warrant for his correction, he became silent, and pa- 
 tiently submitted to the divine will. 
 
 8. Get a humble and self-denied frame of spirit, that you 
 may have low thoughts of yourself, and of all your attain- 
 ments whatsoever. A proud man cannot think of submitting 
 to the divine will, but will break before he bow. Hence we 
 see a vast difference between a proud Pharaoh and an humble 
 Eli, under the rod : the one says, "Who is the Lord, that I 
 should obey him?" but the other saith, "It is the Lord; let 
 him do what seemeth him good." 
 
 9. Get love to Jesus Christ. Love is an enduring prin- 
 ciple. 1 Cor. 13:7. It endureth all things. It makes the 
 soul, like the kindly child, draw nearer to Christ, the more 
 it is beaten. Interpret God's ways and dealings with you 
 always in the best sense ; and be earnest in prayer that God 
 may conquer your rebellious will, and subdue those mutinous 
 risings of heart within you against himself 
 
60 AFFLICTED MAN'S COMPANION. 
 
 Direction 6. Beware of envying wicked men, when you see 
 them in health and prosperity. 
 The psalmist, when he was chastened every morning, and 
 in great adversity, fell into this error. " I was envious at the 
 foolish, when I saw the prosperity of the wicked." Psa. 73:3. 
 Corrupt nature doth strongly incline us to this sinful dispo- 
 sition, especially in the day of sore affliction; for "the spirit 
 that dwelleth in us lusteth to envy." James 4 : 5. But, did 
 we rightly consider the state of wicked men, we would see 
 greater ground to pity than to envy them in their most pros- 
 perous condition. Why? "The prosperity of fools shall de- 
 stroy them." Prov. 1 :32. It makes them forget God, and 
 turn hardened and secure in sin, which hastens their ruin. 
 Who would envy a malefactor's going up a high ladder, and 
 being mounted above the rest of the people, when it is only 
 for a little, and in order to his being turned over and hanged ? 
 This is just the case of wicked men who are mounted up 
 high in prosperity ; for it is so only that they may be cast 
 down deeper into destruction. "Fret not thyself because of 
 evil-doers, neither be thou envious against the workers of 
 iniquity ; for they shall soon be cut down like grass." Psa. 
 37 : 1, 2. "When the wicked spring as the grass, and when 
 all the workers of iniquity do flourish, it is that they shall be 
 destroyed for ever." Psa. 92 : 7. It would be a brutish thing 
 to envy an ox his rich pasture, when he is only thereby fitted 
 for the day of slaughter. Who would have envied the beasts 
 of old the garland and ribbons with which the heathen adorn- 
 ed them when they went to be sacrificed ? These external 
 ornaments of health, wealth, pleasures, and preferments, with 
 which wicked men are endowed, cannot make their state 
 happy, nor change their natures to the better. Whatever 
 appearance these things make in the eyes of the world, they 
 are but like a noisome dunghill covered with scarlet, as vile 
 and loathsome in God's sight as ever. How quickly is the 
 beauty of earthly things blasted I " The triumphing of the 
 
PARTICULAR DIRECTIONS. 61 
 
 wicked is shert." Job 20 : 5. " They live in pleasure on the 
 earth," for a while; but God sets them in slippery places, 
 from whence they soon slide into perpetual pain and anguish. 
 They have a short time of mirth, but they shall have an 
 eternity of mourning. The longer their prosperity is, their 
 sins are the greater, and their sufferings will be more griev- 
 ous. But, Q believer, it is in mercy to thee that God doth 
 hedge up thy way with thorns, that thou mayest not find thy 
 paths ; while he turns the wicked loose, and suffers them to 
 stray and wander whither they will, to their eternal ruin. 
 God takes this method with you, to make you meet for an 
 inheritance, and prepare you for a crown of glory ; but he 
 takes a contrary way with the wicked, to fit them for de- 
 struction : therefore you ought not to be fretful under his hand, 
 but thankful. We read of queen Elizabeth, when she was 
 in prison, how she envied the poor milk-maid she saw pass- 
 ing by, and would have thought herself happy to have been 
 in her condition ; but had that afflicted princess known the 
 glorious reign of forty-four years she was soon to enter upon, 
 she would not have repined at the happiness of so mean a 
 person. But 0, afflicted believer, it is not a glorious reign 
 for a set number of years, that is provided for thee; it is 
 ^ven a reign with glorious Christ thy Redeemer for ever 
 and ever : and hast thou any ground to be discontented or 
 envious ? 
 
 Direction 7. Guard against repining and murmuring against 
 the providence of God, under heavy sickness and affliction. 
 
 We see that murraurers and complainers are classed with 
 those that walk after their own lusts. Jude 16. I know 
 the people of God are liable to murmuring and impatience 
 also under affliction ; but there is a great difference between 
 them and the wicked. I shall have occasion to speak of 
 believers' murmurings afterwards, when I come to speak of 
 their case in particular; but here I shall handle the sin of 
 
62 AFFLICTED MAN'S COMPANION. 
 
 murmuring in general, and as it appears mainly in the unre- 
 generate, under heavy afflictio^. 
 
 This sin of murmuring is the froth of impatience, and 
 scum of discontent ; it is first cherished by repining thoughts, 
 and then vented by unsuitable complaints and expostulations, 
 taxing the administration of providence, as if God dealt too 
 hardly with us. Our very thoughts are audible with God, 
 yea, as loud in his ears as words are in ours ; but it is yet worse 
 when repining thoughts are not crushed, but suffered to break 
 out into words tending to the dishonor of God. 
 
 Observe here that humble complaints are not murmur- 
 ings, nor sinful in themselves ; otherwise there would be no 
 room for prayer, and for spreading out our distressed case 
 before the Lord. We find God's children making complaints 
 in affliction, but then they do not complain of God, but to 
 God, with an humble inquiry into the cause and meaning of 
 his dispensations, and laying all the blame upon themselves, 
 as did Job. " I will leave my complaint upon myself; I will 
 speak in the bitterness of my soul, I will say unto God, Do 
 not condemn me ; show me wherefore thou contendest with 
 me." Job 10 : 1, 2. Thus the blessed Son of God himself 
 did in his distress, when he cried, "My God, my God, why 
 hast thou forsaken me?" But there we may observe, he 
 complains to God, not of God ; he hath not a hard word or 
 thought of God, but expresseth a holy confidence in God : 
 "My God, my God;" he hath two words of faith for one 
 word of fear ; he humbly inquires into the cause of the dis- 
 pensation, and desires to bring up his will to God, not that 
 God should bring down his will to him. " If it be possible," 
 says he, "let this cup pass;" however, glorify thy name, pro- 
 vide for thy own glory, and do with me what thou pleasest. 
 In this matter our Lord doth set himself as an example of 
 patience to us, teaching us to beware of impatient murmur- 
 ing and quarrelling with God's providence in our afflictions, 
 which many times we are guilty of, either when we harbor 
 
PARTICULAR DIRECTIONS. 63 
 
 harsh thoughts of God's dealings, or break forth into rash 
 and unadvised speeches ; when we charge God foolishly, and 
 complain either of too much severity, Ezek. 18 : 2, 25, or of 
 too long delay, Isa. 49 : 14, or when our complaints are 
 mixed with unbelief and distrust, Psa. 78:19, or when we 
 complain more of our punishment than we do of our sin, and 
 nothing will satisfy us but deliverance from trouble. 
 
 Now, to deter you from these murmurings and complaints 
 in trouble, I shall lay before you the following considera- 
 tions : 
 
 1. They who deserve worst commonly complain and 
 murmur most, and are most ready to think they are hardly 
 dealt with. The unthankful Israelites were always mur- 
 muring ; ambitious Absalom was discontented ; bloody Ha- 
 man, in the midst of all his greatness, cries out, " What doth 
 all this avail me?" But humble Jacob saith he is not 
 worthy of the least of all the mercies and truth which God 
 had showed him. And holy Job blesses God and patiently 
 submits, when he took from him as well as when he gave 
 him. 
 
 2. Murmuring is a sin that God takes special notice of, 
 and looks upon as an injury and affront done immediately 
 against himself. " I have heard the murmurings of the 
 children of Israel, which they murmur against me." Num. 
 14 : 27. He that gives ear to the " groanings" of his own 
 Spirit, doth also hear the grumblings of thine, and will reck- 
 on with thee for them 
 
 3. It cannot benefit or relieve us in distress. I may say 
 of sinful complaining, as Christ did of sinful care, Which of 
 you by complaining can add one cubit to his stature ? 
 What ease or relief can you get by contending with God ? 
 Nay, instead of easing you of your burden, it will make it 
 the heavier : as the more a child struggles with his parents, 
 the more he is beaten. The Israelites were once within 
 eleven days' journey of Canaan ; but by their murmurings 
 
64 AFFLICTED MAN'S COMPANION.' 
 
 they provoked God to lead them forty years' march in the 
 wilderness before they could reach it. 
 
 4. Whatever be your distress, there is no just ground for 
 complaints while thou hast thy life for a prey. Remember 
 that word of the afflicted church, " "Wherefore doth a living 
 man complain, a man for the punishment of his sins?" 
 Lam. 3 : 39. A man living, a man upon the earth, a man 
 out of hell, has no cause to complain, whatever be his afflic- 
 tion. For, let him compare his sin and punishment together, 
 he will find there is no proportion ; sin is a transgression 
 against the infinite God, punishment is but an affliction upon 
 the finite creature ; sin strikes at the very being of God, but 
 temporal punishment only at the comfort of the creature. 
 So that whatever your punishment be, you have more cause 
 to give thanks than to complain, and to say with Ezra, 
 "Thou hast punished us less than our iniquities deserve." 
 It would have been a thousand times worse if strict justice 
 had been the rule. "It is of the Lord's mercies we are not 
 consumed." 
 
 5. When you murmur under sickness, you quarrel with 
 the messenger of that sovereign God who gave you your life 
 and can take it again when he thinks fit ; and we know mes- 
 sengers ought not to be maltreated or abused, whatever be 
 their commission, and far less when they are sent upon a 
 good design. Now, if you consider the design of this mes- 
 senger and his errand to you, instead of fretting and quarrel- 
 ing at his coming, you ought rather to bless God that sends 
 such a suitable harbinger and forerunner to tell you that 
 death is approaching, and that he vouchsafes to take so 
 much pains with you to wean you from the world and make 
 you willing to be gone by long-continued trouble, when he 
 might have seized you in a violent manner and driven you 
 away by main force, without using any means to. obtain 
 your consent. Have not many, who at the beginning of a 
 sickness were most unwilling to die, been brought by the in- 
 
PARTICULAR DIRECTIONS. 65 
 
 crease and continuance of it to be well satisfied to leave the 
 world and long to be with Christ ? And was not this for 
 their advantage ? 
 
 .6, Consider the great evil and sinfulness of impatient 
 murmurings, complaints, and quarrellings under affliction. 
 
 Murmuring hath in it much unbelief and distrust of 
 God. "They believed not his word, but murmured in their 
 tents." Psalm 106 : 24, 25. They could not believe that 
 the wilderness was the way to Canaan, that God would 
 provide and furnish a table for them there, and relieve them 
 in all their straits. So it is with us in trouble : we quarrel 
 with God's providence because we. do not believe his prom- 
 ises ; we do not believe that this can be consistent with love, 
 or can work for good in the end. 
 
 It hath in it unthankfulness. While we complain of 
 one affliction, we overlook a thousand mercies. The Israel- 
 ites murmured so for what they had not, that they unthank- 
 fuUy forgot all they had ; whereas a thankful person is so far 
 from fretting that God doth not give him every thing, that 
 he wonders that God should give him any thing. "I am 
 less than the least of all thy mercies," said Jacob. "We 
 are perplexed," said Paul, "but not in despair:" we have 
 God to go to, which is matter of praise. But the mur- 
 murer unthankfuily overlooks all his present, and forgets 
 all his former mercies, and gives not God thanks for any 
 thing. Because God removes his comforts, his health and 
 strength and ease for a time, all the years he formerly en- 
 joyed them, though most undeservedly, are quite buried in 
 oblivion. 
 
 It implies much pride and self-coTiceit. He that com- 
 plains of God's dealings, secretly applauds his own deserv- 
 ings. Only by pride comes contention. When men have a 
 conceit of themselves, they pick quarrels with God's provi- 
 dence, being apt to think they deserve better treatment at 
 his hands ; whereas the humble soul is sensible he deserves 
 
66 AFFLICTED MAN'S COMPANION. 
 
 nothing but wrath, and therefore lays his hand on his mouth 
 when the Lord afflicts him. 
 
 It involves men in rebellion against God. When God 
 strikes men for sin, murmurs fly in his face, and they kick 
 against his strokes like bullocks unaccustomed to the yoke. 
 They in some respect resemble that desperate apostate Jul- 
 ian, ^f whom it is written that he shot up his darts against 
 heaven when he was in distress. They fulfil that word of 
 holy writ, " The foolishness of man perverteth his way, and 
 his heart fretteth against the Lord." Prov. 19:3. The re- 
 pining heart boils with rage against God and his dispensa- 
 tions, like those wicked Jews when hungry and distressed : 
 "They shall fret themselves, and curse their king and their 
 God, and look upward." Isaiah 8:21. 
 
 It imports much impenitency and unhumbledness for 
 sin, and that we have seen little of the intrinsic evil of sin, 
 and of our ill-deservings for it. Can we truly believe that 
 our sins deserve hell-fire, and yet impatiently repine at sick^ 
 ness and lesser strokes upon our bodies ? 
 
 It includes much atheism and blasphemy against God, 
 and his infinite perfections, in several respects. 
 
 By our impatient murmurings, we either virtually deny 
 that things here below are governed by God's providence ; or 
 else, 
 
 We tax his providence with unrighteousness in the man- 
 agements thereof; as if God did withhold from us what is 
 due, or inflict on us what we have not deserved. 0, what 
 atheism is this ; shall not the . Judge of all the earth do 
 right? May he not, upon the justest ground, answer every 
 murmurer, "Friend, I do thee no wrong?" Matt. 20 : 13. 
 
 We in efi^ect grasp at the sovereignty and usurp the 
 throne of the most high God, and would have the disposal 
 of things in our hands ; yea, we presume to summon God to 
 our bar to give account of his administration, when we take 
 upon us to quarrel with any of his dispensations. Alas, we 
 
PARTICULAR DIRECTIONS. 67 
 
 little remember the woe that is pronounced against so doing : 
 "Woe unto him that striveth with his Maker ; shall the clay- 
 say to ,him that fashioneth it, What makest thou ? or thy 
 work, He hath no hands ?~ Isa. 45 : 9. 
 
 We on the matter take sin's part against God ; we either 
 justify it, or extenuate its evil, and allege, by our murmur- 
 ings, that God is unrighteous to punish such small sins with 
 such heavy afflictions. 
 
 We virtually question God's power to reach us a greater 
 blow. When we enter the lists with God, and contend with 
 our Maker, is it not in effect to say, we know how to reduce 
 him to our terms, or make our party good against him ? 
 
 We disparage his wisdom, and take upon us to be his 
 counsellors, as if we could instruct him better in the man- 
 agement of affairs, and teach him what is fit to be done 
 with his creatures. Hear what the Lord saith. Job 40 : 2 : 
 " Shall he that contendeth with the Almighty, instruct him ? 
 He that reproveth God, let him answer it." Murmuring is 
 a reproving of God, and a charging him with ill-conduct, 
 saying, in effect, with Absalom, "There is none that takes 
 care to order men's affairs : that I were king of the 
 world ; then should things be better ordered than they now 
 are." So blasphemous is the language of our impatient 
 murmurings. Let us therefore be ashamed of them, and 
 abhor ourselves in dust and ashes for our foolishness in cen- 
 suring the actions of the only- wise God. Shall a poor igno- 
 rant passenger, that understands not the use of the compass, 
 be angry that the skilful pilot will not steer the vessel ac- 
 cording to his pleasure ? 
 
 We hereby slight and undervalue the riches of diviiie 
 goodness, of which we have formerly shared, and do still 
 partake : as foolish and pettish children, if they cannot have 
 their will, or get some things they want, do presently throw 
 away the things which they have, saying, with unthankful 
 Haman, "All this availeth me nothing." 
 
68 AFFLICTED MAN'S COMPANION. 
 
 This sin hath some resemblance to hell itself; for there 
 the damned do continually vex and torment themselves with 
 their fretting and impatient thoughts, which cause them to 
 break out in fearful rage and blasphemy against God. 
 
 GluESTioN. But how shall we prevent such discontented 
 murmurings ? for sometimes trouble is so great we cannot 
 bear it patiently. 
 
 Answer. God hath given you reason to bear rule over 
 passion, and furnished you with strong arguments to prevail 
 against discontent. Why then should you be so brutish as 
 to dethrone reason, and suffer sense and passion to govern in 
 you? Are you not Christians, and sworn to live according 
 to the rules of the gospel of Christ ? Why then do you act 
 so contrary to your profession and engagements ? 
 
 Besides what I have already said, I shall add some few 
 remedies more for the cure of this murmuring distemper. 
 
 1. Look on thy murmurings as worse than all thy pains 
 and troubles whatsoever ; those are but afflictions from God, 
 but these are sins grievous and provoking unto God. 
 
 2. Remember the judgments which murmuring hath 
 brought down from heaven upon sinners. Miriam was 
 smitten with leprosy for it ; Dathan and Abiram were swal- 
 lowed up alive ; fiery serpents, plagues and exclusion from 
 Canaan, were Israel's judgments for this sin. "Neither 
 murmur ye, as some of them also murmured, and were de- 
 stroyed of the destroyer." 1 Cor. 10:10. The arrows 
 which murmurers shoot up against heaven quickly return 
 upon their own heads. 
 
 S. Whatever thy sufferings are for the present, yet still 
 believe thy case might be worse. The troubles that light 
 upon the body are nothing so terrible as those that light 
 on the soul. "A wounded spirit who can bear?" Prov. 
 18 : 14. They are nothing to what thy innocent Saviour 
 suffered upon the cross ; yea, nothing to what some martyrs 
 have endured for the truths of the gospel. 
 
PARTICULAR DIRECTIONS. 69 
 
 4. Get very low thoughts of yourself, and a deep sense 
 of your ill-deservings for sin. 0, should a firebrand of hell 
 murmur for temporal afflictions ? 
 
 5. Be employed in examining thyself, rather than in 
 censuring God. Doth God seem to neglect thee ? say, then, 
 Alas, it is most just ; have not I neglected him, and given a 
 deaf ear to his calls many a day ? 
 
 6. Bear in mind that these troubles will not last : there 
 is a great change near ; they will issue either in life or in 
 death. If in life, you will be ashamed you had no more pa- 
 tience when sick. If in death, then if you belong to Christ, 
 it will give a finishing stroke to all troubles and complaints, 
 and heaven will make amends for all. But if you be not 
 in Christ, whatever your afflictions be now, troubles a thou- 
 sand times worse are abiding you in another world : death 
 will turn thy crosses into pure unmixed curses ; and then, 
 how gladly wouldst thou return to thy former afflicted state, 
 and purchase it at any rate, were there any possibility of such 
 a return. You now- fly out in a passion, and say you are 
 not able to bear what you complain of. But consider, if you 
 will not obediently bear God's rods now, you will then bear 
 more, whether you will or not; and God will make you 
 able to bear more, when there will never be any hopes of 
 relief. 
 
 7. Study to give vent to thy sorrows in a way of prayer 
 and praise. An oven stopped, is the more hot within ; but 
 the breath of prayer or praise gives ease. If we complained 
 more to God, we should complain less of God. What a 
 mercy is it that you still have God to go to. Improve the 
 privilege, confess your unworthiness, and beg the grace of pa- 
 tience and submission out of Christ's full treasures. Praise 
 God also for mercies received ; and however bad thy case is, 
 bless God you are not in hell; you are in the land of hope. 
 
70 AFFLICTED MAN'S COMPANION. 
 
 CHAPTER III. 
 
 SPECIAL DIRECTIONS TO THE CHILDREN OF GOD WHEN 
 UNDER SICKNESS, OR ANY OTHER AFFLICTION. 
 
 Direction 1 . Let believers especially guard against fainting or 
 desponding under God's afflicting hand. 
 
 This is an exhortation which God in a special manner 
 directs to his children: " My son, despise thou not the chas- 
 tening of the Lord, nor faint when thou art rebuked of him." 
 Heb. 12:5. There are two extremes mentioned, despising 
 and fainting. I have spoken of the first in Chapter II., Di- 
 rection 2. It is a duty to feel our affliction, but a sin to 
 faint under it. God's people may be said to faint under 
 their trials when they sink or despond, or give way to 
 fretting or repining under them. In the preceding direc- 
 tion, I spoke of the evil of murmuring in general ; here I 
 shall speak of believers' faintings in particular, and inquire 
 whence their fainting under affliction doth proceed, bring 
 some arguments and helps against this evil, and answer 
 some objections of fainting believers. 
 
 I. Whence these faintings in believers proceed. 
 
 1. They proceed from the grievousness of their affliction 
 and the heaviness of their burden, which is ready to amaze 
 and stagger their thoughts, and sink their spirits with fear 
 and despondency. Hence did the psalmist complain, "Thou 
 hast showed thy people hard things : thou hast made us to 
 drink the wine of astonishment." Psalm 60 : 3. "I sink 
 in deep mire, where there is no standing; I am come into 
 deep waters, where the floods overflow me." Psalm 69 : 2. 
 
 2. From the smallness of their spiritual strength, and 
 particularly the weakness of their faith : "If thou faint in 
 the day of adversity, thy strength is small." Pro v. 24 : 10. 
 Whence was it that Peter fainted and began to sink in the 
 waters, but from the weakness of his faith ? Matt. 14 : 30, 
 
BELIEVERS IN AFFLICTION. 71 
 
 31. We know not our strength till it is tried. Sometimes 
 we have such a conceit of it, that we think, like Peter, we 
 can walk upon a sea of trouble ; but soon, behold, some sud- 
 den blast assaults our confidence, and then we faint, or cry 
 out with him, "Help, Lord, or we perish." Peter reckoned 
 only upon the sea, he did not think of the boisterous wind ; 
 and he looked to dangers more than to the power that was 
 to carry him through them. 
 
 3. From their impatience of delay. "When deliverance 
 is long in coming, it is not easy to wait God's leisure, and 
 to keep the heart from desperate conclusions. " I said in my 
 haste, I am cut off from before thine eyes." Psa. 31 : 22. 
 
 4. From the power of Satan's temptations, and furious 
 assaults. When Satan is let loose in time of affliction to 
 throw in his fiery darts, the believer is ready to faint and 
 say, *' Will the Lord cast off for ever ; and will he be favor- 
 able no more ? Is his mercy clean gone for ever ; doth his 
 promise fail for evermore ? Hath God forgotten to be gra- 
 cious? Hath he in anger shut up his tender mercies?" 
 Psalm 77 : 7-9. 
 
 5. From their wearisome conflicts with a body of death 
 and an ill heart. These, in time of trouble, add affliction 
 to the afflicted. 
 
 6. From long and great desertions. When God hides 
 his face from the believer in affliction, his soul faints under 
 it. " Zion hath said, the Lord hath forsaken me, and my 
 Lord hath forgotten me." Isa. 49 : 14. 
 
 7. From the consciousness of their guilt and ill-desert 
 before God, on account of old sins, abuse of m.ercies, and not 
 walking humbly before God. Affliction doth revive old sins, 
 as with Job : " Thou writest bitter things against me, and 
 makest me to possess the iniquities of my youth." Job 
 13 : 26. His old sins, and the guilt of his youthful follies, 
 now revived upon him and sat close to his conscience, which 
 occasioned his fainting under his burden. 
 
72 AFFLICTED MAN'S COMPANION. 
 
 8. Great afflictions frequently cloud believers' graces and 
 evidences for heaven, and disclose their corruptions, where- 
 by they are made to sink under their trials. They see more 
 unbelief, impatience, distrust^ and enmity to God in them- 
 selves, than they saw before ; they see more of their weak- 
 ness of grace, and of their want of faith and love, than be- 
 fore ; whereby they are sometimes tempted to raze the foun- 
 dation, and say, all their former attainments were but delu- 
 sions, and their professions but hypocrisy. These things 
 make afflictions sometimes very heavy and sinking to the 
 people of God. 
 
 II. For preventing and helping this evil of fainting un- 
 der affliction, let believers consider, 
 
 1 . These heavy trials are all needful for you. Deep wa- 
 ters are not more needful to carry a ship into the haven, than 
 great afflictions are to carry the vessels of our souls into the 
 port of bliss. Strong winds and lightning are frightful, but 
 they are necessary to purge the air. One of the sharpest 
 calamities that ever befell Israel, was the Babylonish captiv 
 ity": yet even this was in mercy to them ; for the Lord saith, 
 " I have sent them out of this place into the land of the 
 Chaldeans for their good." Jer. 24:5. Strange I of free- 
 men to be made prisoners, and that in a strange land, among 
 the heathen — ^to be removed far from their own houses, 
 vineyards, friends, nay, from the temple of God and his ordi- 
 nances ; and yet all this for their good I Why ? They were 
 hereby effectually weaned and broken off from their darling 
 sin of idolatry. 
 
 2. Consider that your affliction, however heavy it be, 
 will soon have an end. " For I will not contend for ever, 
 neither will I be always wroth ; for the spirit should fail 
 before me, and the souls which I have made." Isa. 57 : 16. 
 The goldsmith will not let his gold lie longer in the furnace 
 than until it is purified. The wicked have a sea of wrath 
 to drink ; but, drooping believer, take comfort, you have 
 
BELIEVERS IN AFFLICTION. 73 
 
 but a cup of affliction, which will soon be exhausted. The 
 time is near when all thy trials shall have an end : in 
 heaven there is no cross, no complaint, no tears nor sorrows 
 for ever. 
 
 3. Faint not, child of God, for these affhctions are all 
 the hell which thou shalt have ; thou hast nothing to fear 
 hereafter. Judas had two hells, one in time, by terror in 
 his conscience, another after this life, which shall endure to 
 eternity ; but all the hell that a believer hath is but this 
 light affliction, which is but for a moment. 
 
 4. Desponding or murmuring in affliction is evil in any, 
 but in none is it so bad as in the children of God. It doth 
 very ill become their covenants, their privileges, their hopes. 
 Have they resigned and given up themselves and all they 
 have to God by a solemn covenant, and will they fret when 
 he disposeth of them? Didst thou not say, believer, in 
 the day when thy heart was stung with sin, and the terrors 
 of God made thee afraid, let me have Jesus Christ for my 
 Saviour and portion, and I will be content, though I should 
 be stricken with boils like Job, or beg my bread like Laza- 
 rus. Now, God tries thee if thou wilt stand to thy word : 
 beware of retracting. Hath not that soul enough, who 
 hath an all-sufficient God for his portion ? If God be thine 
 in covenant, that comprehends all things. 
 
 5. It doth discompose and unfit the soul for any duty. It 
 is ill sailing in a storm ; so it is ill praying when the heart 
 is in a storm of disquiet and despondency. 
 
 6. Your fainting under affliction, and acting as if the 
 consolations of God were small, is enough to stumble others 
 at religion, and make them call the truth of it in question. 
 When they see those fainting that profess religion, and have 
 often declared that their rejoicing is in Christ Jesus as their 
 portion, may they not be tempted to say, " Where is the 
 truth of religion ? Where are those divine supports and con- 
 solations we have often heard of?" 
 
 Am. MaM',r,,i,p. 4 
 
74 AFFLICTED MAN'S COMPANIOK. 
 
 7. then seek to get faith revived and strengthened, 
 and resolve with Job to trust in God, though he should slay 
 you. This would be of noble use to keep the heart fronl 
 sinking under the pressure of affliction, as the psalmist found 
 it to his sweet experience : "I had fainted, unless I had be- 
 lieved to see the goodness of the Lord in the land of the liv- 
 ing." Psa. 27 : 13. 
 
 III. I come to answer some objections or excuses of faint- 
 ing believers, which they commonly allege as the ground of 
 their discouragement in their afflictions. 
 
 Objection 1 . 0, saith one, my afflictions are not ordinary ; 
 they are sore burdens I lie under, and of various kinds too. 
 
 Answer 1. believer, God hath taken the ordering of 
 your lot in his own hand, and he knows what is fittest for 
 you. Should a man be left to carve out his own portion, it 
 would soon appear he would be his own greatest enemy. 
 We would all be for the dainties of pleasure and prosperity, 
 which would not be for our soul's health — as children think 
 green fruit the best diet, because it pleases their taste : but 
 their parents are wiser to keep it from them. 
 
 2. God may see you have many and strong lusts to be 
 subdued, and that you need many and sore afflictions to bring 
 them down. Your pride and obstinacy of heart may be 
 strong, your distempers deeply rooted, and therefore the med- 
 icine must be proportioned to them, as with the Israelites : 
 " Because they rebelled against the words of God, and con- 
 temned the counsels of the Most High, therefore he brought 
 down their heart with labor." Psa. 107 : 11, 12. be- 
 liever, your God and Father, that hath the mixing of your 
 cup and portion, is a wise and skilful Physician, who knows 
 your constitution and your need. "If need be, you are in 
 heaviness through manifold temptations." 1 Pet. 1 : 6. And 
 as he knows your need, so he understands your strength. 
 " God is faithful, who will not suffer you to be tempted above 
 that ve are able." 1 Cor. 10 : 13 . . , ., - 
 
BELIEVERS IN AFFLICTION. 75 
 
 3. God sends great and sore troubles, that you may have 
 the more experience of his wisdom and mercy in your sup- 
 port and deliverance : " Thou which hast showed me great 
 and sore troubles, shalt quicken me again, and shalt bring 
 me up again from the depths of the earth." Psa. 71 : 20. 
 
 Objection 2. But, saith another, my affliction is singu- 
 lar, there was never any in my condition. 
 
 Answer 1. It is very common for a man in great dis- 
 tress to reckon his case singular, because he feels best what 
 is nearest to himself, but is a stranger to what his neigh- 
 bor feels. 
 
 2. This suggestion is one of Satan's devices, that he may 
 tempt the child of God to question his Father's love ; but he 
 is a liar, and not to be credited in what he saith ; for others 
 of your brethren have been afflicted in the same kind and 
 degree, if not worse : " Knowing that the same afflictions 
 are accomplished in your brethren that are in the world." 
 1 Pet. 5:9. 
 
 3. Whatever your case be, you must own your sufferings 
 are not so great as your sins. The trials of God's people 
 in Babylon were singular ; yet Ezra owns, *' Thou hast pun- 
 ished, us less than our iniquities deserve." Ezra 9:13. If 
 our provoked Judge shall in his clemency send us to Babylon 
 instead of hell, we have no cause to complain. 
 
 4. But, child of God, however thou complainest of the 
 singularity of affliction now, all such complaints will be 
 taken out of thy mouth ere long ; and the time is near when 
 thou shalt be made to wonder at the wisdom of God in guid- 
 ing so many sons and daughters ta glory, through such a 
 variety of trials, exercises, afflictions, and temptations ; and 
 you shall be made to say, like those in Mark 7 : 37, *' He 
 hath done all things well." 
 
 Objection 3. But, saith one, my affliction is loilg con- 
 tinued, and I see no way of escape ; and how can I but 
 faint under it ? 
 
76 AFFLICTED MAN'S COMPANION. 
 
 Answer 1 . It is not so long as your sins deserve : for 
 injustice it might be for ever; it might be "the worm that 
 never dieth, and the fire that is never quenched." 
 
 2. Your sufferings on earth are not so long as your 
 reward in heaven. " For I reckon that the sufferings of this 
 present time are not worthy to be compared with the glory 
 which shall be revealed in us." Rom. 8 : 18. 
 
 3. No length or continuance of affliction here should 
 hinder a beUever's comforts. If we take a view of our head 
 and pattern Jesus Christ, how long did his afflictions con- 
 tinue I No end was put to them, till he cried with a loud 
 voice, and gave up the ghost. Though he was the Son of 
 God, yet from the hour of his birth to the moment of his 
 death, from his manger to his cross, his afflictions still in- 
 creased, and he ended hi^ days in the midst of them. Now, 
 Christ is the Head of the church, and your great Represent- 
 ative, believers, into a conformity with whom you are 
 predestinated ; be content, then, to be like your Head and 
 Pattern, and have no ease or rest from afflictions till you lie 
 down in the grave. It is "there the wicked cease from 
 troubUng, and there the weary be at rest." Job 3 : 17. 
 
 4. Remember, that your afflictions are a' part of Christ's 
 cross, which your loving Redeemer hath contrived for your 
 good, and hath appointed you to take up and bear with him. 
 Now, love to Christ should keep you from wearying to bear 
 a part of Christ's cross, especially when he himself bears the 
 heaviest end of it ; nay, bears you and your cross both. It 
 is said of Jacob, that " he served seven years for Rachel, 
 and they seemed to him but a few days, for the love he had 
 to her." Gen. 29 : 20. And shall we not endure a few years' 
 affliction for our Lord Jesus Christ, who lived a life of sor- 
 rows, and died a cursed death for our sakes ? Had we more 
 love to Christ, his cross would not be so irksome to us. 
 
 5. Should it not be good news to thee, that there is a 
 deliverance for thee at death from all thy troubles,. and that 
 
BELIEVERS IN AFFLICTION. 77 
 
 this time is hastening, and very near ? Be not anxious- for 
 dehverance here in tim^, for that savors too much of unbe- 
 lief and love to the world. Doth it not seem to say, that 
 you would be better content to be turned back again to the 
 stormy tumultuous sea of this world, than to be safely landed 
 at your rest above ; that you would be happier of a few tem- 
 poral mercies on earth, than to enter upon your eternal in- 
 heritance with Christ ? 
 
 Objection 4. No wonder, saith one, that I faint under 
 my affliction, for I want those consolations and supports 
 which God useth to reserve for afflicted saints. 
 
 Answer 1 . If God be now chastening you for your sins, 
 you must be content to feel the bitterness of sin, before you 
 can taste of the sweetness of God's consolations. 
 
 2. Can you say that your afflictions have duly humbled 
 you, and fitted you for comfort ? Have they yet brought 
 you to a willingness to quit and renounce all your beloved 
 siiis, and even to part with all your earthly enjoyments and 
 comforts at God's call, and be content with God in Christ 
 alone for your happiness and portion ? If this be not done, 
 your afflictions have not had their due effect to prepare you 
 for comfort, and till then you cannot expect it. You are in 
 the hands of a wise and skilful Physician, who will not too 
 hastily heal and bind up your sores, so as to let them spoil 
 and fester at the bottom. 
 
 3. Though you should have no sensible consolations from 
 God in your present trials, yet you must still labor to keep 
 in the way of duty, and live by faith on his promises. Be- 
 lieve firmly that God is good to them that love hjm, and 
 that there is forgiveness with him for the penitent sinner. 
 And if all stars withdraw their hght while you are in God's 
 way, then assure yourself the sun is near the rising. 
 
 Objection 5. But my affliction is such that it disables 
 me from duty, and makes me useless and unprofitable ; and 
 this makes me faint under my burden. 
 
78 AFFLICTED MAN'S COMPANION. 
 
 Answer 1. God sends afflictions not to unfit, but to 
 quicken you for the performance of duty — to make you re- 
 pent more thoroughly, pray more fervently, flee to Christ 
 more earnestly, and mind heaven more intensely. 
 
 2. If it be your duty to others that your affliction inca- 
 pacitates you for, then remember, if God in his providence 
 disable you for that, it is no longer a duty incumbent on you, 
 and you must not grudge if God take you off", and put others 
 in your room. God is a free and sovereign agent, and will 
 be tied to no means or instruments whatsoever for carrying 
 on his work. 
 
 Direction 2. Let the children of God be exemplary in patience 
 and submission to God under their affliction. 
 
 1 treated of patience, and gave some motives and helps 
 to it, to all afflicted persons in general, Chapter II., Direction 
 5. But here I shall bring some special arguments to Chris- 
 tian patience and submission proper for believers. You for 
 whom God hath done so much beyond others, ought to shine 
 in this grace of patience, and be examples to others in it 
 when God chastens you, though it be with very sore afflic- 
 tion. 
 
 1 . Study patience under affliction ; for it is the common 
 path and beaten road to heaven that all the saints have 
 trod, who have gone thither before you. Behold the print 
 of the footsteps of all the cloud of witnesses in this road ; 
 and would you be singular, and choose a way of your own ? 
 When God solemnly renewed his covenant with Abraham, 
 and he had prepared the sacrifice whereby it was to be rati- 
 fied and confirmed, God made a smoking furnace to pass 
 between the pieces of the sacrifice, Gen. 15 : 17, to let him 
 know that there was a furnace of affliction attending the 
 covenant of grace and peace, and all that entered thereinto. 
 God has appointed that all the stones of this spiritual and- 
 heavenly building shall be hewed and polished by affliction 
 
BELIEVERS IN AFFLICTION. 79 
 
 here ; and we are not to think that G,od's ordinary way will 
 be changed for us. We must not think to walk on roses 
 when so many worthies have marched through briers and 
 thorns to heaven. 
 
 2. Consider, that the greatest afflictions you meet with are 
 consistent with the love of Grod, nay, spring from his love to 
 you. Every sanctified rod is a gift and royal donation sent 
 by the hand of God to you. " To you it is given, in behalf of 
 Christ, not only to believe on him, but also to suffer for his 
 sake." Phil. 1 : 29. Now surely, if we look on the cross 
 as a gift, an honor, an advantage, and blessing, we should 
 bear it patiently. " Blessed is the man whom thou chasten- 
 est, Lord." Psa. 94 : 12. believer, thy temporal cross 
 • comes from the same love that thy eternal crown comes 
 from, according to Rev. 3 : 19, 21. Men will not take pains 
 to correct stubborn servants, but will turn them out of doors ; 
 but love constrains them to chastise their sons. God lets 
 many a sinner go unpunished in this world ; for why should 
 he prune or dress the tree which he will cast into the fire ? 
 The malefactor that is condemned to the gallows escapes 
 scourging. " The wicked is reserved to the day of destruc- 
 tion ; they shall be brought forth to the day of wrath." 
 Job 21 : 30. But it is far otherwise with the children of 
 God. That is a strange word which Job hath, chap. 7 : 17, 
 18, "What is man, that thou shouldest magnify him; and 
 that thou shouldest set thy heart upon him ; and that thou 
 shouldest visit him every morning, and try him every mo- 
 ment?" Now, if we compare this place with others in the 
 context, we shall see how he acknowledgeth that the most 
 overwhelming distress proceeds from the love and care of 
 God, yea, from his fixing his heart on a man, to magnify 
 him and do him good ; and that for this end he doth chasten 
 him every morning and try him every moment ; and that 
 with such afflictions as for the present are so far from being 
 joyous, that they give the soul no rest, but even make the 
 
80 AFFLICTED MAN'S COMPANION. 
 
 man weary of his life — as he expresseth what effect his 
 affliction had on himself Yea, it may be observed in the 
 providence of God from the foundation of the world, that 
 those who have had most affliction, have had most grace 
 and the most eminent testimonies of acceptance with God. 
 Jesus Christ the Son of God had the most afflictions of any, 
 and yet the Father always loved him and was well pleased 
 with him. 
 
 3. Consider the bright examples of patience which God 
 sets before you in his word. Besides that of his dear Son 
 the Lord Jesus Christ, of which I spoke before, consider the 
 patience of Job, when he was stript of all earthly comforts, 
 and laid under the greatest afflictions ; yet, he calmly falls 
 down and worships God, and says, "Naked came I out of 
 my mother's womb, and naked shall I return : The Lord 
 gave, and the Lord hath taken away ; blessed be the name 
 of the Lord. In all this Job sinned not, nor charged God 
 foolishly." Job 1:21, Consider the patience of David 
 when he was driven from his throne, from his house, and 
 from God's sanctuary, and all this by his own son ; yet how 
 submissive is he to God: "Behold, here am I; let him do 
 to me as seemeth good unto him." 2 Sam. 15 : 26. And 
 when Shimei cursed him and threw stones at him, he pa- 
 tiently bore it and would suffer no harm to be done him for 
 it, saying, " Let him alone, and let him curse, for the Lord 
 hath bidden him." 2 Sam. 16:11. Consider the patience 
 of holy Eli, when, though he heard such news as, like a sud- 
 den clap of thunder, made the ears of such as heard it to 
 tingle and their hearts to tremble, yet he calmly and quietly 
 submitted to it : "It is the Lord ; let him do what seemeth 
 him good." 1 Sam. 3:18. He doth not fly in God's face 
 in a passion, but falls down at his feet in humble submis- 
 sion. Observe also the wonderful patience of Aaron, when 
 God afflicted him very sore : he is silent and submissive 
 under the Lord's hand. "And Aaron held his peace." 
 
" .RELIEVERS IN AFFLICTION. 81 
 
 Lev. 10:3. If we consider the greatness of the punish- 
 ment, we shall see the more cause to commend the greatness 
 of his patience. Aaron lost his children — not his estate or 
 worldly sulDstance, but his children ; these are a part of a 
 man's bowels : other earthly losses are not comparable to 
 this; therefore it was that Satan, that cunning, enemy, 
 reserved the loss of Job's children to the last onset, as. his 
 great masterpiece and sharpest attack. How sadly did 
 Rachel lament and weep for her children. Matt. 2:18. 
 Yet Aaron held his peace. Aaron lost his two sons at once. 
 How pathetically did David bewail the loss of one son : " 
 my son Absalom I my son, my son Absalom I would God I 
 had died for thee, Absalom, my son, my son I" 2 Sam. 
 18 : 33. Yet Aaron lost both his sons together, and saith 
 not one word.: ^'He held his peace." Aaron lost them by 
 a sudden death, of which he had no warning. Sickness 
 usually prepare? men for the stroke that is coming by death ; 
 but Aaron met v^ith a surprising blo-vv, ye|; he held his peace. 
 Aaron's sons were not taken away by an ordinary stroke of 
 God's hand, but by a?! extraordinary supernatural rod ; 
 for it is said, " There went out fire from the Lord, and de- 
 voured them, and they died before the Lord." Lev. 10 : 2. 
 He lost them in such a manner as might speak forth God's 
 anger. Now a religious father had rather lose all his chil- 
 dren in the favor of God, than one child in his anger ; yet, 
 whatever were the bitter ingredients of this cup^ Aaron was 
 not impatient against God that mixed it for him, but held 
 his peace because God did it. 
 
 4. To engage you to patience under your trials, do but 
 compare your case with that of others. Do not say, there 
 are none afflicted as you are ; for there are many plunged 
 far deeper in the waters of Mara than you are : some are 
 still upon the rack, and spend their whole days and years in 
 continual fighting and struggling; as in Psalm 31 : 10 : 
 " My life is spent with grief and my years with sighing." 
 
 4* 
 
82 AFFLIOTEIi MAN'S COMPANION. 
 
 Have you sore distress in your body ? others have grievous 
 wounds in their souls. Do you bear the wrath of man ? 
 others bear the wrath of God. You have but one single 
 trial ; others have many twisted together. Some are stript 
 of all comforts ; you have comforts still remaining. You 
 may have many sad things in your trial, but you have not 
 ground as yet to complain as the psalmist doth: "All thy 
 waves and thy billows are gone over me." Psalm 42 : 7. 
 Take a view of what the Son of God, what the apostles, and 
 what the martyrs and other worthies have endured. They 
 had trial of cruel mockings, scourgings, bonds, and imprison- 
 ments : they wandered in deserts and mountains, and in 
 dens and caves of the earth, being destitute, afflicted, tor- 
 mented. They were tempted, they were crucified, stoned to 
 death, sawn asunder, slain with the sword, etc. And yet, 
 how well did they bear the cross!" Saith Paul, "We glory 
 in tribulation." Rom. 5:3. And what saith James? 
 " My brethren, count it all joy when ye fall into divers temp- 
 tations," James 1 : 2. As if he had said, Rejoice, aye, more 
 and more, that you are afflicted ; God is magnifying you, he 
 is visiting you, doing you good, taking the more pains with 
 you, and fitting you for glory. 
 
 5. The consideration of God's former mercies aiid kind- 
 nesses to you should engage you to patience in trouble, and 
 make you blush to take any thing ill out of God's hand. 
 Thus Job taught his impatient wife : " What- shall we re- 
 ceive good at the hand of God, and shall we not receive 
 evil ?" Job 2:10. believer, let not thy afflictions cause 
 thee to bury thy mercies in oblivion. Has not God brought 
 thee from Satan's family and put thee among his children ; 
 and will you forget or undervalue that honor? Hath he 
 struck off your fetters, taken off your prison-garments, and 
 set you at liberty ; and will you be unthankful ? Hath he 
 giveii you Christ for^our treasure and portion, entitled you 
 to his unsearchable riches; and will you be discontented? 
 
BELIEVERS IN AFFLICTION. 83 
 
 Hath he given you the graces of his Spirit, which are more 
 precious than rubies ; and will you quarrel when he smites 
 in some outward things ? Hath he made you an heir of 
 glory, and provided eternal mansions above for you ; and 
 will you be fretful for want of some trifles here ?, The view 
 Moses had of the recompense of reward in heaven, caused 
 him to choose to suffer affliction patiently with the people 
 of God. 
 
 6. The time of affliction is usually God's gracious season 
 of rneeting with his people, the time of their rarest comforts 
 and sweetest foretastes of heaven, according to 2 Cor, 1 : 5. 
 Paul a,nd Silas did never sing more joyfully than when they 
 were laid in the inner prison, with their backs torn with 
 scourges, and their feet fast in the stocks. Acts 16:24. 
 And when was it that Jacob saw the angels of God ascend- 
 ing and descending upon the ladder that reached between 
 heaven and earth, but at the time when he was in a desti- 
 tute case, forced to lie in the open field, having no canopy 
 but the heavens and no pillow but a stone ? When was it 
 that the three children saw Christ in the likeness of the Son 
 of God with them, but when they were in the furnace, and 
 that when it was hotter than ordinary ? When was it that 
 Ezekiel had a vision of God, but when sitting solitary by the 
 river Chebar in the land of his captivity ? . When tvas it 
 that John got a glorious vision of Christ, but when he was 
 an exile in the isle of Pat mos ? And when was it that 
 IStejphen saw the heavens opened, and Christ standing at 
 the right hand of God pleading for him, but when they were 
 stoning and bruising him to death ? So that the most 
 remarkable experiences of God's kindness that believers get 
 in this world, have been reserved to the time of affliction ; 
 and this consideration should move every Christian to wait 
 on the Lord, and bear his cross with patience. 
 
 7. When you are helped to Christian patience and sub- 
 mission under Ood's hand, it doth contribute much to the 
 
84 AFFLICTED MAN'S COMPANION. 
 
 credit of religion, and to the conviction of the world, that 
 there is a reality in the truths of the gospel, and a great 
 efficacy in the grace of God, which bears you up and carries 
 you through beyond the strength of nature.- ; / 
 
 8. believer, bear up with patience under the cross, for 
 thou hast not long to bear it. God's wrath abideth on the 
 church but for a moment, yea, a little moment, " Come, 
 my people, enter thou into thy chambers, and shut thy doors 
 about thee ; hide thyself as it were for a little moment, until 
 the indignation be overpast." Isa. 26 : 20. Surely a mo- 
 ment, a little moment, which is the smallest part of time, 
 will soon be over; and wilt thou not have patience for a 
 moment ? The psalmist supported himself with this consid- 
 eration: '^He will not always chide, neither will he keep his 
 anger for ever." Psalm 103 : 9. The time of indignation 
 will soon be overpast, and the time of consolation will suc- 
 ceed. believer, the end of all thy trials is near ; think on 
 it, and look for it. Is it bodily pain or sickness that is thy 
 affliction ? Then consider, the end of it will be either life or 
 death ; if death, then what thou sufferest is the last brunt, 
 bear it patiently. These enemies you now see, you will see 
 them again no more. In the mansions above there is no 
 pain nor crying : the inhabitants there shall never say they 
 are sick ; and one hour with them will make thee forget all 
 thy momentary afflictions. If the issue shall be life, you 
 will be ashamed, when well, that you had no more patience 
 while sick. 
 
 I shall close this direction with the words of the apostle 
 James : "Take, my brethren, the prophets who have spoken 
 in the name of the Lord, for an example of suffering afflic- 
 tion and of patience. Behold, we count them happy which 
 endure. Ye have heard of the patience of Job, and have 
 seen the end of the Lord ; that the Lord is. very pitiful, and 
 of tender mercy." Jas, 5 : 10, 11. '.^ >.v^'- '• ^ 
 
BELIEVERS IN AFFLICTION. 85 
 
 Direction 3. Let believers be much employed in the praises of 
 God, while they are under affliction by sickness or otherwise. 
 
 As we should bless the Lord at all times, and keep up 
 good thoughts of God on every occasion, so especially in the 
 time of affliction. Hence we are commanded to glorify the 
 Lord in the fires. Isa. 24 : 15. And this the three children 
 did in the hottest furnace. So Job blessed God when he 
 had taken away his greatest comforts. Job 1 : 21. And this 
 is agreeable to the command, " In every thing give thanks." 
 1 Thess. 5 : 18. I grant, indeed, we cannot give thanks for 
 affliction as affliction, but either as it is the means of some 
 good to us, or as the gracious hand of God is some way 
 observable therein towards us. In this respect there is no 
 condition on this side of hell, but we have cause to praise 
 God in it, even in the greatest calamities. Hence it was 
 that David, when he speaks of his affliction, Psa. 119 : 67, 
 adds presently, "Thou art good, and doest good." And 
 he declares, verse 65, "Thou hast dealt, well with thy ser- 
 vant, Lord, according unto thy word." Hence Paul and 
 Silas praised God when they were scourged and impris- 
 oned. Well then, believer, obey the command of thy 
 God, and imitate his worthies by praising God under thy 
 affliction. For, 
 
 1. This practice would be very pleasant and acceptable 
 to God : for as music is sweetest on the waters, so praise is 
 most agreeable to God from an afflicted soul on the waters 
 of trouble. It is a sign of a noble and generous spirit, to sing 
 the praises of God's goodness while his hand is afflicting us. 
 Distress and danger will make the most wicked man pray ; 
 but it is a principle of love and gratitude that makes the 
 troubled soul to praise. 
 
 2. It would bring credit to religion, to see saints thank- 
 ful and praising God under the cross : it would make people 
 say. Surely they find sweetness in God and his ways, that we 
 see not ; they have meat to eat that the world knows not of. 
 
86 AFFLICTED MAN'S COMPANION. 
 
 And this would invite strangers to come and try a religious 
 life. The joyful praises of the martyrs at the stakes and in 
 the flames, made people go home with love to religion in 
 their hearts. 
 
 3. If the issue of your affliction should be death, this 
 employment of praise would he a sweet preparative to fit 
 and dispose you for the work of heaven. Use yourself much 
 to this heavenly life, and be oft trying to sing the song. of 
 Moses and the Lamb in the time of sickness and trouble ; 
 and this would sweeten the thoughts of death, and make you 
 incline to be there, where praise is their constant work. 
 
 Question. What should be the subject of a believer's 
 thanksgiving and praise under atfliction ? 
 
 Answer 1. He hath ground of praise on account of God's 
 mercies to him through his past life. His mercies to thee, 
 believer, cannot be numbered : compare thy mercies with 
 thy crosses, and thou wilt soon see thy receivings are far 
 greater than thy sufferings. Thou hast had many days of 
 plenty for one day of scarcity, many days of liberty for one 
 day of straits^ many days of health for one day of sickness. 
 And are not these to be remembered with praise ? 
 
 2. And more particularly in thy greatest affliction, thou 
 hast ground to praise God, believer, that thou wast born 
 in a land of light, where thou hadst the means of conversion 
 to God and acquaintance with Jesus Christ ; and especially, 
 that God of his free grace made these means effectual to 
 work a saving change in you, when others were passed by. 
 Is not this matter of praise, that he opened your eyes and 
 humbled your soul and renewed your heart ; that he gave 
 you Christ, forgave your sins, and adopted you into his fam- 
 ily, and made you an heir of heaven ? Oh what a sad cas^ 
 would it be if you were yet in your sins, and in the bondage 
 of Satan — if you had the work of conversion to begin, if you 
 had your faith and justification and interest in Christ all to 
 seek, and all your preparation for heaven to make — if you 
 
BELIEVERS IN AFFLICTION. 87 
 
 had all this to do with a sick and pained body, and a disor- 
 dered mind that cannot command one sett^led thought, with 
 the terrible views of death and eternity before your eyes: 
 this is the case that God in justice might have l$ft you to, 
 "Well, then, ought you not to praise God, that sent his -Holy 
 Spirit in time to determine your heart to close with Christ, 
 and be reconciled to that God before whom you are shortly 
 to appear ; and that the sins which now would have been 
 your terror, are all forgiven and washed away through the 
 blood of Jesus Christ ? 
 
 3. Is it not matter of praise in thy greatest trouble, that 
 thou hast a great High-priest, that is passed into the heavens 
 to provide a mansion with the Father for thee, and to re- 
 ceive thy soul when separated from the body ; that where 
 he is, there you may be also ? 
 
 4. You have cause to bless God that he sends such suit- 
 able harbingers as sickness and trouble to tell you that death 
 is approaching, and that he should take such pains with you 
 to wean you from the world, and make you willing to be 
 gone. Many of God's people, that at the beginning of a sick- 
 ness have been averse to dying, by the increase and continu- 
 ance of it have been brought to be well satisfied to depart, 
 that they may be with Christ. 
 
 5. You have ground to bless God for timing your afflic- 
 tions so well, that he sent them not till he saw you stood in 
 need of them. He saw a " need be" for them, as in 1 Pet. 
 1 : 6, and he would not let you want what was needful. 
 
 6. You ought to praise God that he mitigates your trials, 
 and proportions your burden for your back ; that when he 
 takes the rod to you, he hath not made it a scorpion; that 
 when he deprived you of one comfort and enjoyment, he did 
 not strip you of all, and leave you wholly comfortless ; that 
 when you suffer in one thing, he hath not made you to suffer 
 in every thing — ^in soul, body, estate, relations, and all to- 
 gether ; that instead of afflicting you for a few days, he hath 
 
88 AFFLICT^ED MAN'S COMPANION. 
 
 not made your whole life a scene of misery and affliction. 
 Bless God that he punisheth you less, unspealmbly less than 
 your iniquities deserve; that your sick-bed is not hell, your 
 fever is not everlasting burnings, your pain is not the gnaw^- 
 ing of the worm that never dieth." 
 
 7. You have cause to praise God that your affliction is 
 not so great as that of some others, and even of some that 
 were very dear to God, and had not grieved him so much 
 as you have done. Remember the trials, that some have 
 endured of whom the world was not worthy, which I men- 
 tioned before, as recorded Hebrews 11. Yours are nothing 
 to theirs, nothing to those of Job, that eminent .servant of 
 God. Observe the difference with thanksgiving and praise. 
 
 8. You have reason to bless God for the strength and 
 support he hath given you under affliction. You would soon 
 sink and succumb under a small burden, if he did not sup- 
 port you by his grace ; but when he bears you up, the heav- 
 iest trial shall not sink you. Have you not met with some 
 afflictions, which you thought at a distance you would never 
 be able to bear up under ; yet when they came, you have 
 found them light, by reason of the strength God bestowed 
 on you ? 
 
 9. You have ground of thanksgiving, because the ra^i^ 
 cies and blessings which God hath continued with you are 
 far greater than those he hath taken from you. For though 
 he hath taken this and that temporal blessing from you, yet 
 he hath not taken Christ from you, nor his Holy Spirit. He 
 hath not separated you from his love, nor cut you off from 
 all hopes of heaven. However great your trials may be, 
 yet still there is a mixture of mercy. in your lot, which 
 should be a matter of praise. , vn^iv^ i-* ;r^^;:..>-^-:< -- ,-,i;. \-^ . 
 
 10. You have cause, believer, ta bless God that all 
 the afflictions he brings on you are in love, and for your 
 profit. All his ways are mercy and trutli to you. If -he 
 smile, it is in mercy; and if he smite, it is in mercy. God 
 
BELIEVERS IN AFFLICTION. 89 
 
 may change his dispensations towards his children, but never 
 his disposition. His heart is still towards them, and the 
 cords wherewith he scourgeth them are cords of love. Their 
 profit is the great thing he aims at in all his chastisements. 
 Heb. 12 : 10. He designs thereby to reclaim them from 
 their wanderings, cut off provisions for their lusts, make 
 them pant and long for a better state, and cause them to 
 mend their pace towards it. Hence David saith, " It is good 
 for me that I was afflicted : for before I was afflicted I went 
 astray, but now have I kept thy word." Psa. 119 : 67, 71. 
 From all which it appears, that you have manifold grounds 
 of praise, even in time of affliction. 
 
 Direction 4. Let the children of God, when visited with sick- 
 ness, set about actual preparation for death and eternity. 
 Every believer hath his main work done, and is always 
 in a gracious state, by reason of his union with Jesus Christ, 
 his reconciliation with God through the merit of his blood, 
 and the universal change that is wrought in him by regen- 
 erating and sanctifying grace ; upon which account every 
 child of God hath habitual preparation for meeting with 
 death. Yet, because frequently when sickness cometh there 
 are many things out of ordt^r with them, that make death 
 frightful and undesirable, they must set about actual prep- 
 aration for death, and seek to have their souls made ready 
 for the bridegroom's coming. And here I shall show where- 
 in this actual readiness of believers doth consist, which should 
 be their proper work and exercise in time of sickness, espe- 
 cially when sickness is lingering and doth not destroy the 
 use of reason. But beware of thinking that this should be 
 delayed tfll sickness come. No, no ; the time of health is 
 the main working season, and all should be finished then 
 as far as possible. But seeing even the best generally find 
 much to do at the very last, I shall give the following ad- 
 vices for your actual preparation. 
 
 1. Seemg sickness is a means appointed of God for his 
 
90 AFFLICTED MAN'S COMPANION. 
 
 people's good, and particularly for fitting them for a better 
 world, labor earnestly to reap the benefit of sickness ; seek 
 God's blessing upon it, that thereby you may be helped to 
 discover more of the evil of sin, that you may hate and abhor 
 it the more, and that you may see more efiectually the vanity 
 and vexation of the world, and get your heart loosed from 
 all the things of time, and brought to a willingness to depart, 
 that you may be with Christ. 
 
 2. Seeing the time of sickness and death is the time of 
 your greatest need, beg earnestly of God, for your Redeem- 
 er's sake, such special assistance, influences, and operations 
 of his Holy Spirit, as he knows needful for you in your pres- 
 ent low and weak condition, in order to carry on and com- 
 plete your actual readiness for meeting with himself at death, 
 iand entering into the invisible world, and being unalterably 
 fixed in your everlasting state. 
 
 3. Renew the exercise* of repentance, and of faith in the 
 blood of Christ, for removing all grounds of quarrel and 
 controversy between God and your soul. And in order 
 thereto, review your past life, and look into your heart also, 
 and search out every predominant sin and idol of jealousy ; 
 for if there be any iniquity regatded in your heart and unre- 
 pented of by you, it may occasion no little anguish and bit- 
 terness of spirit in a dying hour. When thou hast discov- 
 ered sin, humbly confess and bewail it before the Lord, and 
 ask forgiveness for it through the blood of Jesus Christ the 
 Son of God, which cleanseth from all sin. Yea, make con- 
 fession of all thy own sins, and particularly reflect upon the 
 fountain and spring of them, thy original sin. Know the 
 plague of thine own heart, and mourn over it ; mourn for 
 the loss and misspending of much precious time. Mourn for 
 the unprofitableness of thy life. Now, when the axe is laid 
 to the root of the tree by sickness, it is high time to mourn 
 for your unfruitfulness under the grace and waterings of the 
 Holy Spirit. Mourn for your sinning against such light and 
 
BELIEVERS IN AFFLICTION. 91 
 
 love as have been many days displayed to you in the glori- 
 ous gospel ; and in a special manner mourn for your sins 
 of omission, which commonly are but little minded by us. 
 Thus mourn for all thy sins, till thou dofet water thy couch 
 with tears. It is most suitable that death should find every 
 man, even every child of God, in the exercise of mourning 
 and repentance; for they that thus sow in tears shall eter- 
 nally reap in joy. But see that your tears run much in the 
 gospel channel, and flow from believing views of a crucified 
 Christ, whom you have pierced by your sins. And in the 
 midst of your mourning, be still aiming to take faith's grasp 
 of the clefts of this rock, for sheltering thy soul from the 
 guilt of by -past sins ; say, " Lord Jesus, I have no refuge 
 but thy wounds, no fountain but thy blood, no covert but 
 thy righteousness. And seeing thou freely makest offer of 
 thy merits for my protection, and invitest even the chief of 
 sinners to come unto thee, saying, ' Look unto me, and be ye 
 saved,' Lord, I embrace the offer, and flee to thee to cover 
 me." believer, do this, not once or twice, but do it a 
 hundred tiriies over; do it as long as thou hast breath to 
 draw in the world. Be still breathing to the very last after 
 a crucified Jesus for^^elief against the guilt of sin, which 
 thou art always contracting, and wilt be till the earthly 
 house of this tabernacle be dissolved. 
 
 4. In order to your actual readiness to go forth to meet 
 the bridegroom, when coming to you by death, you must, 
 as the wise virgins did, arise and trim your lamps. Matt. 
 25 : 7. As it is not enough to have a fair lamp of a profes- 
 sion, so it is not sufficient to have only the oil of grace in 
 the lamp ; nay, to have it burning in some degree. There 
 is more requisite at this time, that the soul may be actually 
 ready ; the lamp must be trimmed : which imports, first, 
 a supplying it with more oil. You must seek to have your 
 grace increased, to have new strength and new supplies of 
 grace given you from God, to fit you for the last conflict 
 
92 AFFLICTED MAN'S COMPANION. 
 
 with your spiritual enemies, and especially the last enemy, 
 death. Secondly, it imports a stirring up of the oil, and 
 raising the wick higher. So there must be an excitation of 
 grace, which may be in a low, decUning condition ; you 
 must endeavor to stir and raise it up to a more lively exer- 
 cise, and more elevated acts. " Stir up the gift that is in 
 thee ;" make the oil burn clear and shine bright. Bring 
 faith, love, repentance, and holy desires to a lively exercise. 
 Thirdly, this trimming imports the cleansing of the lamp, 
 by taking away the dead ashes that hinder the light, or pre- 
 vent its burning so clearly as it otherwise would. So you 
 must labor to take away the dead ashes of corruption, that 
 hinder the shining of grace ; remove all unbelief, earthli- 
 ness, deadness, self-seeking, and formality, and whatever 
 else doth suppress the exercise of faith, love, and heavenly- 
 mindedness : let all these dead ashes be snuffed away by 
 repentance and mortification. As you ought to strive ear- 
 nestly against all these heart evils in time of health, so now 
 labor to give them a deadly stroke when death's harbinger 
 gives you a summons. 
 
 5. Be diligent in gathering and summing up all your 
 evidences for heaven and eternal life, that so you may not 
 venture into the dark valley at an uncertainty. The com- 
 fort of dying will much depend on the clearness of your evi- 
 dences. It is therefore your wisdom to examine them care- 
 fully, and see if you can say, "I know in whom I have be- 
 lieved ; I have consented with my soul to the method of 
 salvation laid down in the covenant of grace. I am desirous 
 that the glory of it should be eternally ascribed to the free 
 grace of God, and the creature be wholly abased in his sight ; 
 I have chosen God for my portion, and Christ for my only 
 Saviour ; and the happiness which I aim at, is to enjoy God 
 in Christ for ever. And in order thereto, I depend on the 
 Holy Spirit to apply the redemption which Jesus Christ hath 
 purchased for me, and to sanctify me perfectly. There is 
 
BELIEVERS IN AFFLICTION. 93 
 
 no sin but what I hate, and desire to part with. I would 
 rather have more holiness, than to have health and all the 
 pleasures in the world. I earnestly desire the flourishing 
 of Christ's kingdom, and prefer Jerusalem's good to ray 
 chiefest joy." If these your evidences be clear, you may 
 cheerfully take death by the cold hand, and welcome its 
 grim messengers, and long to be gone that you may be with 
 Christ. You may say, "Yea, though I walk through the 
 valley of the shadow of death, I will fear no evil, for thou 
 art with me," Psalm 23 : 4. You may go off the stage 
 with the psalmist's words in your mouth, "Into thy hand I 
 commit my spirit ; thou hast redeemed me, Lord God of 
 truth." Psalm 31 : 5. 
 
 6. Labor earnestly to overcome the love of life and the 
 fear of death, so as to be content to part with all things here 
 at God's call. believer, what is there in this earth to 
 tempt thee to hang back, when God calls you to depart? 
 While you are here, you may lay your account with many 
 losses, crosses, disappointments, griefs, and calamities of aU 
 sorts. Friends will fail you, enemies will hate you, lusts 
 will molest you, Satan will tempt you, and the world will 
 deceive you. Death is the way that the dearest of God's 
 saints and all the cloud of witnesses have gone before you ; 
 yea, the Lord Jesus your Head hath trod this path, and hath 
 taken the sting out of death, and hath paved a way through 
 the dark valley that his people may safely follow him. 
 Hath the Captain of your salvation gone before you, and will 
 any of his soldiers shrink to follow him ? Are you content 
 to remain always at the same distance from him, and to 
 enjoy no more of his presence than now you have ? Are 
 you satisfied to live for ever with no more holiness or 
 heavenly-mindedness than at present you have ? Do you 
 not groan under your remaining ignorance, deadness, wan- 
 derings, pride, passion, unbelief, selfishness, worldliness, and 
 other sins and lusts that here beset you ? And are you not 
 
94 AFFLICTED MAN'S COMPANION. 
 
 desirous to go to the place where you will be eternally free 
 from them all, and where you shall never complain of a 
 dull, dead, and senseless frame of heart, or of any- heart- 
 weariness or wandering in duty any more ? For the heart 
 shall then be as a fixed pillar in the temple of God, and shall 
 go no more out : the eternal adoration and praises of God 
 shall be the soul's delight and element for ever. By such 
 considerations strive to conquer the fears of death and desires 
 of life, which are often great clogs to the people of God in 
 their preparations for the eternal world. 
 
 7. Be oft meditating upon the heavenly glory which all 
 believers will shortly see and enjoy. Be much in the con- 
 templation of the glorious company above ; behold Christ 
 upon his glorious throne at the right hand of God, and Abra- 
 ham, David, Peter, Paul, and all the rest of the faithful ones, 
 with their crowns of righteousness, triumphing in the pres- 
 ence of their Redeemer, Think, believer, how happy that 
 day will be, when thou shalt meet with thy father and breth- 
 ren, and shalt see thy elder Brother on the throne ready to 
 pass sentence in thy favor. With what melody will that 
 sentence sound in thy ears : " Come, ye blessed of my Father, 
 inherit the kingdom prepared for you from the foundation of 
 the world." What frame wilt thou be in, when he sets the 
 crown of glory on thy head ? "0 eternally free love," thou 
 wilt cry, "0 Saviour, thou didst wear a crown of thorns, 
 that I might wear a crown of glory ; thou didst groan on 
 the cross, that I might now sing. Wonderful free love, that 
 chose me when thousands were passed by ; that saved me 
 from ruin, when my companions in sin must burn in hell 
 for ever." Think how ravishing it will be to meet with 
 your godly acquaintances in heaven, with whom you pray- 
 ed, praised, and conversed here. Will you not then cry out, 
 " my brethren, what a change is here ; this glorious place 
 is not like the poor dwellings we had on earth ; this body, 
 this soul, this state, this place, our clothes, our company, our 
 
BELIEVERS IN AFFLICTION. 95 
 
 language, our thoughts, are far unlike those we had then. 
 The bad hearts, the body of death, the corruptions and 
 temptations we then complained of, are all gone. We have 
 no more fear of death or hell, no more use for repentance or 
 prayer, faith or hope ; these are now swallowed up in im- 
 mediate vision, eternal love, joy, and praise." And for thy 
 help, believer, in meditating on these things, read some 
 parts of the book of Revelation, or cause them to be read to 
 you ; and suppose with yourself that you had been a com- 
 panion with John in the isle of Patmos, and had got such a 
 view of the glorious majesty, the bright thrones, the heav- 
 enly hosts, and shining splendor which he saw — the saints 
 in their white robes, with crowns on their heads and palms 
 in their hands — and heard them singing the song of Moses 
 and the Lamb, and trumpeting forth their eternal hallelu- 
 jahs ; what a heavenly rapture wouldst thou have been in. 
 Well, believer, thou shalt shortly have clearer and sweeter 
 sights than all these which John or any of the saints ever 
 saw here upon earth. Surely that heavenly glory is a sub- 
 ject worthy of thy thoughts, and most suitable for thee to 
 meditate on in time of sickness, and when in the view of 
 death. 
 
 8. It would be also very suitable at this time, in order 
 to your actual readiness for death, to be frequently looking 
 out and longing for Christ's coming. As Abraham stood in 
 his tent door, ready to go forth to meet the angels that were 
 sent unto him, so should the believer keep hhnself in a wait- 
 ing posture at this time. He should be like the loving wife, 
 that longs and looks for the cqming of her absent husband, 
 according to his letters to her. By this time, thinks she, he 
 will be at such a place, and against such a time he will be 
 at another place, and so in a few days I shall see him. It 
 is a character given of believers, they are such as. love his 
 appearing. 2 Tim. 4 : 8. They desire his coming. *' Make 
 haste, my beloved." Cant. 8 : 14. " Even so, come. Lord 
 
96 AFFLICTED MAN'S COMPANION. 
 
 Jesus, come quickly." Rev. 22 : 20. Believers should look 
 upon themselves as pilgrims here, wandering in a wilderness, 
 absent from home, and at a distance from their father's 
 house ; and in time of affliction it is very proper for them to 
 be crying as David doth, " that I had wings like a dove, 
 for then would I fly away, and be at rest ; I would hasten 
 my escape from the windy storm and tempest." Psalm 
 55 : 6, 18. " when shall the time of my pilgrimage, and 
 the days of my banishment be finished, that I may get home 
 to my country and friends above ? 0, my Lord is gone, my 
 Saviour hath left the earth and entered into his glory ; my 
 friends and brethren are gone to their blessed rest, where 
 they see God's face and sing his praise for ever: and how 
 can I be willing to stay behind, when they are gone ? Must 
 I be sinning here, when they are serving God above ? Must 
 I be groaning and sighing, when they are triumphing and 
 dividing the spoil ? Surely I will look after them and cry, 
 Lord, how long ? when may I be with my Saviour and 
 my God ?" 
 
 Direction 5. Let believers in time of sickness endeavor all they 
 can to glorify God, and edify those that are about them, by 
 their conversation and behavior. 
 
 If ever a child of God be active to promote the honor 
 and glory of God, it should be in time of sickness, and when 
 death may be approaching. And there is good reason for 
 it : for, ■ . , -* * . > 
 
 1 . This may be the last opportunity that ever thou shall 
 have to do any thing for God on earth ; and therefore thou 
 shouldst study to improve it to the uttermost. Heaven, to 
 which thou art going, is the place where thou shalt receive 
 thy reward ; but thou canst have no access there to advance 
 God's glory, by commending God and Christ and religion to 
 sinners or weak believers. Upon this account many of God's 
 children have been content to suspend their heavenly hap- 
 piness for a while, and to stay upon the earth for some longer 
 
BELIEVERS IN AFFLICTION. 97 
 
 time. I have read of a certain martyr who, when going to 
 suffer, expressed some sorrow that he was going thither, 
 where he should do his God no more service ; that is, in the 
 sense above explained. And of another that said, *' If it were 
 possible there could be place for any grief in heaven, it would 
 arise from the Christian's considering that he did so little for 
 God while he was upon earth*" Now is the working season ; 
 believer, be busy while it lasts, according to the example 
 of thy blessed Saviour : " I must work the work of Him that 
 sent me, while it is day : the night cometh, wherein no man 
 can work." John 9:4. This consideration should make 
 thee bestir thyself with the greatest activity, like Sampson 
 before his death ; who, when he could have no more oppor- 
 tunity to serve God and his church, cried to God and said, 
 " Lord God, remember me, I pray thee, and strengthen me 
 only this once." Judges 16 : 28. And then he bowed him- 
 self with all his might to pull down the pillars of Dagon's 
 temple, being willing to sacrifice his life to the ruin thereof. 
 2. The holy language and conduct of dying believers 
 may, through the blessing of God, make a deep impression 
 upon the hearts of unregenerate men that are witnesses to 
 them. Many who have derided the people of God for the 
 strictness of their lives, and despised their counsels and re- 
 proofs as proceeding from ill-humor or preciseness, have be- 
 gun to notice their words and actions when they have seen 
 them on sick-beds and on the borders of eternity, and to have 
 other thoughts of religion and holiness than formerly they 
 had. Now, they think, the man is in good earnest, and 
 speaketh the thoughts of his heart ; and, if ever he can be 
 believed, it must be now. It is most convincing to carnal 
 persons to see believers bearing up with patience in their 
 sickness ; to hear them speaking good of God, commending 
 his ways, and rejoicing in God as their portion in the midst 
 of their sharpest pains : to see them behaving as those that 
 are going to dwell with Christ ; smiling and praising God, 
 
 Affl. Man's Cpinpanlon. 5 
 
98 AFFLICTED MAN'S COMPANION. 
 
 when friends are sighing and weeping about them. This 
 inclines them to think, surely there must be a reality in re- 
 lio-ion ; there is a visible difference between the death of the 
 righteous and that of the wicked. Hence a wicked Balaam 
 wished to die the death of the righteous, and to have his last 
 end like his. It left a conviction upon that young -man's 
 conscience, who said to his loose companion, after they had 
 visited godly Ambrose on his death-bed, and seen how cheer- 
 ful he was and triumphing over approaching death, "0 that 
 I might live with thee, and die with Ambrose." Nay, such 
 sights might draw them not only to desire to die the death 
 of the righteous, but also to resolve to live their lives. If 
 carnal men saw believers going off the stage with such con- 
 fidence and joy as becomes those that are entering into 
 eternal rest with Christ, and those that are going out of a 
 howling wilderness to a glorious Canaan, it might be a 
 powerful invitation to them to go and seek after the same 
 felicity. 
 
 3. This likewise would be very edifying and confirming 
 to all that fear God. How much would it contribute to es- 
 tablish them in the practice of holiness, and to quicken them 
 in their diligence in obeying and glorifying God in the days 
 of their health, to hear a dying believer say, "Of all the 
 time which I have lived, I have no comfort now in reflect- 
 ing upon one hour but what I spent in the service of God. 
 Were I to begin my life, I would redeem time more carefully 
 than ever. One hour in communion with God is far sweeter 
 than many years spent in worldly pleasures. Come here, 
 then, all ye that fear God, and I will tell you what he hath 
 done for my soul. taste and see that God is good." 
 
 4. Consider the examples of God's children in former 
 ages, how useful and edifying their words have been at such 
 a time to all around them. But this head I intend to treat 
 more fully afterwards, 
 
 GtuESTioN, But how shall I behave so as to glprify God 
 
BELIEVERS IN AFFLICTION. 99 
 
 and edify others when I am sick or dying ? I would have 
 some particular directions for it. 
 
 Answer 1. You may do this by your patience under pain 
 and submission to God's will with respeict to the event, 
 whether life or death. It is a stumbling-stone to others to 
 see believers fretful in trouble, and unwilling to leave the 
 world when God calls them. But it is most convincing 
 and confirming to see them frankly resigning themselves to 
 God's disposal, saying, "Let God himself choose for me ; he 
 is wise, and knoweth best what is needful and proper for 
 me ; I have no will but God's will." For any man to de- 
 sire to live when God calls him to die, or to desire to die 
 when God calls him to live, is equally a sin of cowardice ; 
 for he that desires to live is afraid to look death in the face, 
 and he that desires to die would flee from some calamity 
 and take shelter in death. But he is the most valiant man 
 that can die willingly when God would have him die, and 
 live as willingly when God would have him live. This is 
 true Christian valor. 
 
 2. By pious exhortations and warnings to those that are 
 about you. It may be the last occasion you may have of 
 glorifying God this way. do not lose the season which 
 may be usefully improved for the good of souls. For thus a 
 beUever may bring more honor to God, and more advantage 
 to precious souls by his sickness and death, than ever he did 
 by all his health and life in the world ; for his words have 
 more weight with the people at such a time than at any 
 other. Hence the patriarchs, knowing the prevalency of 
 such words, urged Joseph with Jacob's dying charge : " And 
 they sent a messenger unto Joseph, saying, Thy father did 
 command before he died, so shall ye say unto Joseph, For- 
 give, I pray thee now, the trespass of thy brethren." Gen. 
 50 : 16, 17. And as we ought to be ready to give good coun- 
 sel to all when we lie on sick-beds, so especially we should 
 be concerned for our children and near relations ; they are 
 
100 AFFLICTED MAN'S COMPANION. 
 
 more affected than others with our sickness, and so will 
 they be with our sayings ; our admonitions may do them 
 good when we are rotting in the dust. 
 
 Question. What ought to be the subject of our remarks 
 and exhortations to others at such a time ? 
 
 Answer 1. It is very proper to be much in commend- 
 ing the Master you have served, and the excellency of his 
 service, to those that are about you. Tell them of the equity 
 and goodness of the laws which you have obeyed ; of the 
 bounty and faithfulness of that Lord whom you have wor- 
 Bhipped, loved, and praised ; and of the greatness and eter- 
 nity of that reward you are going to possess. Let the chil- 
 dren of God extol their Father, and his care of them and 
 kindness to them. Let the ransomed of the Lord magnify 
 their Redeemer, and his wonderful love and sufferings for 
 them. Tell others what sweetness and satisfaction you 
 have found in your own experience in attending God's or- 
 dinances, and in secret duties ; what comfort you have 
 found in Christ and the promises of his covenant. And 
 thus let your last breath be spent in exalting and com- 
 mending Christ and religion to others. 
 
 2. Warn others of the vanity of the world and all its 
 wealth and pleasures. Tell them that they may see by 
 your case that those things which people are bewitched 
 with in the day of their health, can signify nothing to a sick 
 or dying man; they cannot ease us in our pains, they can 
 afibrd no peace to a troubled soul ; they cannot lengthen 
 our life one hour, and far less can they save from the wrath 
 of an angry God. "Oh," may you say, "what a miserable 
 case had I been in at this time, if I had no better portion 
 than this world, and nothing else to look to but to its riches 
 and pleasures. Wherefore, sirs, set not your hearts upon it, 
 but forsake it before you be forsaken by it, and make choice 
 of that which will support you in the evil day." 
 
 3. Warn them of the evil of sin, and what mischief and 
 
BELIEVERS IN AFFLICTION. 101 
 
 deccitfulness you have found in it. Tell them that "though 
 the devil and the flesh would tempt you to look on sin as a 
 harmless thing, yet the pleasure will soon be gone, and a 
 sharp sting will be left behind. Sin will appear no light 
 matter when the soul, is going hence into the awful presence 
 of a holy God. You would give a thousand worlds then 
 for Christ and the blood of atonement to answer for your 
 sins." 
 
 4. Tell them the great difference between the godly and 
 the wicked man's choice. The godly man chooseth the good 
 part that cannot be taken from him ; he lays up his treasure 
 in heaven where none can reach it, so that it yields hira rich 
 Supplies when sickness and death come upon him. But 
 how foolish is the wicked man's choice, that for a moment's 
 fleshly pleasure, doth lose his immortal soul and everlasting 
 happiness. Warn them to mind the one thing needful in 
 time, and not pamper their body for the worms, but to set 
 themselves immediately to close with the offers of Christy 
 and make sure an interest in his righteousness to cover them 
 in the evil day. 
 
 5. Tell them of the evil of sloth and negligence in the 
 work of their salvation ; and exhort them to mind it, and 
 to do it with all their might. For however some may cen- 
 sure and deride God's people now for their strictness, dili- 
 gence, and zeal in the matter of religion, yet when they come 
 to die, they will be ready to wish that they had been more 
 diligent in the work of salvation ; that they had loved God, 
 fled to Christ, and sought and served him with all their 
 hearts and souls ; and to cry, "0 for a little more time ; 
 if God would recover and try us once with health, how dil- 
 igent would we be." Tell them also, that those who have 
 been most serious and self denying in the work of salvation, 
 yet when they come to die, do much lament their sloth and 
 negligence ; yea, those that have been most reproached by 
 the world for their diligence and fervency, do often wish at 
 
102 AFFLICTED MAN'S COMPANION. 
 
 that time, "0 that we had been a thousand times more dil- 
 igent and laborious in God's service." 
 
 6. Labor to persuade others of the preciousness of time, 
 the wisdom of improving the season of youth and of health, 
 and the great folly of delaying repentance and of putting it 
 oft^to a sick-bed. Say to them, " I find now by experience, 
 that a time of sickness is a most unfit season to do any thing 
 to purpose for the soul ; my mind is so diverted and indis- 
 posed for spiritual Work by sickness and pain, that I cannot 
 attain to any suitable composure for it. And how miserable 
 were I, if I had all my work to begin at this time. take 
 warning, and improve precious time ; and especially the day 
 of the gospel, the time of the Spirit's striving, and the time 
 of youth, which is the most usual season of the conversion of 
 souls, and of bringing sinners into acquaintance with Jesus 
 Christ." 
 
 Direction 6. Let God's children, when sick or dying, feel and 
 manifest a great concern for the advancement of the kingdom 
 of Christj and of true religion among the rising generation. 
 
 Zeal for Christ's interests is very becoming his people In 
 all the periods of their life, but more especially at this time. 
 When Christ is ready to take you to his kingdom in heaven, 
 be not unmindful of his kingdom on earth. It would be 
 acceptable to God, and pleasant in the sight of men, to see 
 you expressing a warm concern for the rising age, and for 
 promoting the welfare of the souls of your children and others 
 that survive you ; and seeing you can be no longer useful to 
 those you leave behind, by your counsels, examples, or pray- 
 ers as formerly, do your utmost for them now. And this 
 concern the children of God in time of sickness may evidence 
 several ways. 
 
 1. By earnest prayers to God, both for the prosperity of 
 his church, and the flourishing of religion in general, and 
 also for your children and relations in particular, that they 
 may be a holy seed and a generation to serve God, and 
 
.B-ELIEVERS IN AFFLICTION. 103 
 
 show forth his praise in the world, when you are gone off 
 the stage. 
 
 2. By intrusting the care of your children's education to 
 such tutors and guardians as will be concerned for their 
 soulfe, and will set before them godly examples and instruc- 
 tions in their young and tender years. 
 
 3. By filling your Mails with pious advices and solemn 
 charges to your children and relations, with respect to their 
 serving God and worshipping him in their families and in 
 secret ; so that they can never look into your testaments, 
 and the legacies left to them, but they will see something 
 that may be affecting, arousing, and edifying to their souls. 
 
 4. By honoring the Lord with your substance, and leav- 
 ing something of what God hath blessed you with to pious 
 uses ; particularly for the religious education of the children 
 of the poor, for buying Bibles and other good books for them, 
 and for propagating Christian knowledge m ignorant places. 
 For by fatal experience Ave may observe that the most godly 
 parents do not know how their children will employ the 
 estate .they leave them, whether as fuel for their lusts, or as 
 oil to feed the lamps in God's sanctuary. It is proper for 
 themselves then, before they go off the stage, to dispose of 
 some part of their substance for the glory and service of that 
 God who gave it unto them. 
 
 5. It might contribute to promote piety, and make deeper 
 impressions upon the minds of your children and friends, if, 
 under the warnings of death, you should imitate the example 
 of the prophet Elijah, who in his lifetime made a writing, 
 which he procured to be delivered to king Jehoram after his 
 death. 2- Chron. 21 : 12. So in like manner you might 
 write letters and leave them in the hands of your friends 
 and executors, full of advices, charges, admonitions, consola- 
 tions, or threatenings, to be delivered to your children or 
 friends upon occasion either of their good or bad conversa- 
 tion after your death ; which probably would be more re- 
 
104 AFFLICTED MAN'S COMPANION. 
 
 garded by them than the counsels you gave them in the 
 time of your hfe ; for, in some respect, they would be receiv- 
 ed and read by them as if they were letters from heaven. 
 
 Direction 7. Let the children of God labor to fortify themselves 
 against all Satan's temptations and assaults, which they may 
 expect to meet with in time of sickness and affliction. 
 
 A time of affliction is commonly a time of temptation, 
 for the old serpent knows the fittest seasons for assaulting 
 the children of God ; and he will not be wanting to improve 
 this opportunity of advantage for falling upon the poor soul. 
 When Pharaoh heard that the people were entangled in the 
 wilderness, he pursued them ; so when Satan sees a soul 
 entangled with distress and trouble, he thinks it high time 
 to make an attack. He seeks to winnow and sift away the 
 believer's grace, and therefore he comes when the corn is 
 under a threshing by the rod. When Job was smitten in 
 his estate, health, and all other comforts, then this coward 
 falls upon him, and tempts him to impatience, murmuring, 
 and wrong thoughts of God. 
 
 At this time, believer, you have special need to be on 
 your guard, and look out. Reckon always, when sickness 
 or trouble cometh, the prince of this world cometh also. 
 Stand then to your defence, and put on your armor, espe- 
 cially the shield of faith, that you may be able to quench the 
 fiery darts of the devil. You have need at this time to put 
 in practice our Lord's direction, *' Watch and pray, that ye 
 enter not into temptation." Pray for wisdom and skill to 
 counteract the evil one, and that you may not be ignorant of 
 his devices, and pray particularly for grace to make you 
 proof against all his false representations of God and his 
 providence to you ; for he that durst represent Job falsely to 
 an all-seeing and all-knowing God, will with much boldness 
 represent God falsely to you, who see and know so little. 
 He will be ready to tempt you to think that God is angry 
 with you, and deahng with you as an enemy. Thus was 
 
BELIEVERS IN AFFLICTION. ' IGo 
 
 Job tempted : " Behold, he findeth occasions against me, he 
 counteth me for his Aiemy : he putteth my feet in the stocks, 
 he marketh all my paths." Job 33 : 10, 11. But observe 
 what Elihu answers: "In this thou art not just; God is 
 greater than man. Why dost thou strive against him ? for 
 he giveth not account of any of his matters." But seeing 
 I have spoken before of the wrong thoughts of God which 
 we are apt to harbor in time of affliction, Chapter II., Direc- 
 tion 3, I shall proceed to speak of some other temptations 
 wherewith Satan doth assault God's people when in distress, 
 and furnish some answers thereto. 
 
 Temptation 1. Saith the tempter, "Thou art nothing 
 but a hypocrite : all thy religious performances have been 
 done in hypocrisy, to be seen of men : thou never hast re- 
 pented or believed sincerely in the sight of God." 
 
 Answer. I acknowledge there hath been much hypoc- 
 risy in me, but I hope it is not allowed and reigning hypoc- 
 risy ; I always wrestled against it : wherefore I am not a 
 hypocrite. I regarded the esteem of men too much, but I 
 hope I value the esteem of God much more. My faith and 
 repentance are weak, but I hope they are sincere. And 
 whatever defects and shortcomings have formerly cleaved to 
 these graces in me, I do now unfeignedly repent of all my 
 sins, I look to Him whom I have pierced, and mourn. I am 
 heartily willing to be justified by the righteousness of Christ 
 alone, and to be cleansed and sanctified by his Spirit ; and 
 here I give up myself to Christ as my only Saviour. And 
 this I hope is, through grace, true repenting and believing, 
 which God will accept, for Christ's sake, whatever my former 
 defects have been. 
 
 Temptation 2. But saith the tempter, " Thy repentance 
 cannot be true ; for thy heart is not broken, and thine eyes 
 do not shed tears for sin." 
 
 Answer. It is my very great burden and constant com- 
 plaint to God, that I cannot attain to a greater measure of 
 
 6* 
 
106 AFFLICTED MAN'S COMPANION. 
 
 sorrow and contrition for sin ; but yet it is my comfort, that 
 repentance is not to be confined to sucfi degrees and symp- 
 toms of sorrow as some do win at. I hope I can say through 
 grace, that my heart is set against all sin, great and small; 
 and I would give up all I have in the world to be wholly 
 delivered from sin. 
 
 Temptation 3. Saith the tempter, " But thy day of grace 
 is past, it is too late for thee to think of repenting or believ- 
 ing : God will not accept of thee now." 
 
 ANS^VER. Nay, I hope it is not so with me, seeing God 
 gives me a heart that pants after him and Christ in the way 
 of commanded duty. The offers of salvation through Christ 
 are made to all who believe and repent ; and late penitents 
 are not excluded from the benefits of these gracious offers 
 more than others. 
 
 Temptation 4. But saith the tempter, " Thou art none 
 of God's elect, and if thou be not chosen to salvation, thou 
 canst not be saved." jiv/ At^.i. 
 
 Answer. Secret things belong to God, and it were pre- 
 sumption in me to pry into his secret decrees ; but one thing 
 I am sure of, that every soul that is chosen to faith and 
 repentance, is also chosen to salvation: I trust God hath 
 chosen me to the former, and therefore to the latter. 
 
 Temptation 5. But saith the tempter, "You overvalue 
 your graces and duties, and so they cannot be true and real." 
 
 Answer. Nay, I count them all but loss and dung in 
 comparison with Christ. I desire always to be deeply hum- 
 bled under a sense of my sinfulness and un worthiness, and to 
 abhor every motion that would carry me away from Christ 
 and his righteousness, and would tempt me to rely on my 
 grace and duties, or put them in the least in Christ's room. 
 
 Temptation 6. " The issue of thy sickness may be death ; 
 and thou art not ready, for thou hast no assurance of thy 
 salvation." 
 
 Answer. A perfect certainty is not to be expected here ; 
 
BELIEVERS IN AFFLICTION. 107 
 
 there will be still some questions, some doubts and fears ; 
 but these I resolve not to indulge now, but to break through 
 all, that I may embrace Christ and be found in him. The 
 desires of my soul are to Christ and the remembrance of his 
 name; and such I believe he will not suffer to perish. "I 
 believe; Lord, help my unbelief." 
 
 Temptation 7. " But thou art a stranger to the invisi- 
 ble world ; how wilt thou adventure into that world of spirits 
 with which thou hast so little acquaintance ?" 
 
 Answer. Christ, who is my head and best friend, is no 
 stranger to it; he is the Lord of that land, and provides 
 mansions for all his people there ; and he will receive every 
 one of them home, and lodge them safely. " The spirits of 
 just men made perfect," were once what my spirit now is ; 
 they were strangers to that world before they came to it, as 
 well as I ; but their Head being there, encouraged them to 
 go to it ; and now they rejoice in it as the kindly dwelling- 
 place of all the saints. 
 
 Temptation 8. "But thou art vile, and God is infinitely 
 pure and glorious ; how canst thou think of approaching so 
 near to him ?" 
 
 Answer. Though a weak eye be not able to look upon 
 the sun, yet I hope to be fitted and strengthened for that 
 glorious sight. Besides, God doth now appear to us in his 
 Son Jesus Christ, where his infinite glory is pleasantly veiled 
 so that saints may behold him. Those glorified souls above 
 were once vile as well as others ; but their Saviour did cleanse 
 them, and present them to the Father without spot or wrin- 
 kle. And whatever be my un worthiness, I am relieved by 
 considering my union with Christ, and looking on the glory 
 and dignity of my Head. Surely God will not despise the 
 members of his dear Son, nor trample on any that are his 
 flesh and bones. 
 
 Temptation 9. "But what will become of thy wife and 
 children when thou art taken from them?" 
 
108 AFFLICTED MAN'S COMPANION. 
 
 Answer. If 1 trust God so willingly with my soul and 
 my eternal concerns, why may I not trust him with my re- 
 lations also? Have I not seen how wonderfully he hath 
 provided for others ? Doth not every thing in the world de- 
 pend on his will and pleasure ? How easy is it then for God 
 to supply his own ? 
 
 Temptation 10. " But still, death is terrible to nature ; 
 he is even the king of terrors." 
 
 Answer. My Redeemer hath tasted death for me, and 
 taken out its fearful sting; he hath conquered death, and 
 keeps the keys of death and hell. Wherefore through him 
 will I sing, "0 death, where is thy sting? grave, where 
 is thy victory?" 
 
 Temptation 11. "But it is terrible to think of appearing 
 before God's tribunal to be tried and judged." 
 
 Answer. My friend and intercessor will be the Judge 
 there. Will Christ condemn the members of his own body 
 whom he hath so often comforted? 
 
 Besides these, a holy God may sometimes suffer the 
 tempter to assault his own people in time of their affliction 
 with his fiery darts and his fiercest battering engines, such 
 as temptations to atheism, blasphemy, and despair, whereby 
 their souls may be terribly shaken and sore amazed. 
 
 Your relief in this case is to look to your Head, and re- 
 member how he was himself buffeted by this enemy, and 
 assaulted with the most odious temptations, that he might 
 thereby get an experimental touch and feeling of your con- 
 dition, in order to his sympathizing with you, and relieving 
 you from this enemy whom he hath already conquered in 
 your naine. But for these things he will be inquired of by 
 the house of Israel. You must exercise faith in your ex- 
 alted Head. 
 
THE UNREaENERATE IN AFFLICTION. 109 
 
 CHAPTER IT. 
 
 SPECIAL DIRECTIONS TO UNREGENERATE PERSONS, WHEN 
 AFFLICTED BY SICKNESS OR OTHERWISE. 
 
 Direction 1. Take a serious view of the miserable condition of 
 a Christless person under sickness or heavy affliction. 
 
 Consider the vast difference between your case and that 
 of a true believer : he hath ground of consolation in the 
 greatest distress, but you have none. However sharp the 
 rod of correction be to him, yet it is in the hand of a Father : 
 but you have to do with an angry and sin-avenging God; 
 and who may staiid in his sight, if once he be angry? for he 
 commands both the first and Becond death, and he can cast 
 you both into the grave and hell at once : " Hell followed 
 the pale horse." Rev. 6 : 8. Death is the king of terrors, 
 but hell is a thousand times more terrible. When God 
 afflicts his children, he stands to them in the relation of "a 
 loving Father; but he deals with you as an incensed Judge. 
 Though he sees it necessary for their good to chastise them, 
 yet he doth it with a relenting hand ; yea, every stroke goeth 
 as it were to his heart. " In all their affliction he was af- 
 flicted." Isa. 63 : 9. But when he ariseth to punish his 
 incorrigible enemies, though they cry he hath no pity. "I 
 will laugh at your calamity, and mock when your fear 
 Cometh." Prov. 1 : 26. 
 
 2. If your sickness threaten you with death, what a 
 dark and melancholy prospect must you have of your ap- 
 proaching change. "Why, Christless soul, it is what you 
 are wholly unprepared for. The old house falls down about 
 your ears before you have another lodging provided. When 
 death casts you to the door, you have nowhere to lay your 
 head, unless it be on a bed of fire and brimstone. how 
 surprising and fearful will the change be that death will 
 
110 AFFLICTED MAN'S COMPANION. 
 
 make with you. A change from earth to hell, from light to 
 darkness, from comforts to terrors, from hope to despair, from 
 the offers of grace to the. revelation of wrath ; a change from 
 the society of saints on earth, to the company of the damned 
 in hell. Whatever fond hopes of salvation you have now, 
 your hopes shall lead you no further than to the king of 
 terrors, and then "your hope shall be cut off, and your trust 
 shall be a spider's web." Job 8:14. Though it costs you 
 much pains to weave and support this web now, it will 
 prove a weak and slender defence to your soul, when death 
 comes -vi^ith his besom of destruction and sweeps both you 
 and it away to hell. You will then be taken from all the 
 means of grace you have abused, and be for ever deprived 
 of an opportunity of buying the oil of grace : your lamp 
 shall go out at death, and never be lighted any more. 
 
 3. In this extremity you have no quarter to look to for 
 comfort. Christless sinner, what will you dp in the day 
 of visitation ? To whom will you flee for help ? Your 
 houses, your lands, your money, your honors, your compan- 
 ions, your relations will all be miserable comforters to you. 
 Every thing will look black and dismal round about you. 
 If you look without you for help, you may see your friends 
 weeping and lamenting your case ; but this will do nothing 
 but increase your vexation and misery. If you look within 
 you for relief, conscience, that before you would not suffer 
 to speak, will meet you with bitter stings and upbraidings. 
 It will bring to your view the sins you had forgotten, the 
 time you have misspent, the health you have misimproved, 
 the offers of grace you have refused, the great salvation you 
 have neglected. What folly was it for you to provoke God 
 and slight Christ for a little worldly profit, or a little brutish 
 pleasure! Can these relieve you^when the arrows of the 
 Almighty stick within you, and the terrors of God do set 
 themselves in array against thy soul ? In the mean time 
 the devil, that tempted you to your soul-ruining course, will 
 
THE UNREOENERATE IN AFFLICTION. HI 
 
 step in and represent your sins in their blackest colors and 
 aggravations, to render you altogether hopeless and despe- 
 rate. sinner, thou that refusest rest from Christ in the 
 day of health and grace, shalt find no ease from created 
 things in the day of sickness and death. Your sickness will 
 allow no rest to your body, and your sin will permit no ease 
 to your soul. You may expect the fulfilling of the threaten- 
 ing in Deut. 28 : 65—67 : "The Lord shall give thee a trem- 
 bling heart, and failing of eyes, and sorrow of mind. And 
 thy life shall hang in doubt before thee, and thou shalt fear 
 day and night. In the morning thou shalt say, Would God 
 it were even; and at even thou shalt say. Would God it 
 were morning," because of the pain of thy body and anguish 
 of thy spirit. 
 
 Direction 2. Let unregenerate persons carefully improve their 
 sickness and affliction as means to further their conversion, 
 and pray that God may bless it for that end. 
 
 Many have begun their acquaintance with God and with 
 themselves in the time of affliction ; the furnace is frequently 
 the Spirit's laboratory, where he forms his vessels of praise. 
 There are many who, while health and strength continue, 
 mind nothing but vain pleasures. One day they go to their 
 games and sports, another day to their cups and lascivious 
 company, another day to visiting their friends ; and thus 
 they spend the whole time of their health and prosperity in 
 sin and vanity. All the warnings, counsels, and exhorta- 
 tions of parents, friends, and ministers, do them no good , 
 they cannot endure to entertain a serious thought of God oi 
 of Christ, of death, of heaven, or of hell, or judgment to 
 come. But when God doth cast them into sickness or some 
 great affliction, they, through the blessing of God, begin to 
 come to themselves like the prodigal, and think of returning 
 again to their Father. Several instances to this purpose 
 might be given. The earl of Rochester is a late one, whose 
 life was notoriously lewd, profane, and atheistical, and who 
 
112 AFFLICTED MAN'S COMPANION. 
 
 had wickedly employed his wit and talents to ridicule all 
 religion ; yet when he was afflicted with pain and sickness, 
 and brought to the gates of death, he began to entertain 
 quite other apprehensions than he had done before ; he pro- 
 fessed he had serious and reverend thoughts of religion and 
 holiness, which before he laughed at ; he most earnestly and 
 affectionately warned others to abandon their evil courses, 
 and to live religiously and soberly, and to look upon religion 
 as the greatest reality in the world ; he retracted all his 
 impious and profane language wherewith he used to reflect 
 on the ways of godliness, and willingly attested all this 
 under his hand. 
 
 Pray then for the divine blessing on your sickness, that 
 it may contribute to the conversion of your soul, which it 
 doth in several ways : 
 
 1 . By opening men's eyes to get a true sight of things, 
 to behold religion in its true shape, and sin in its proper col- 
 ors ; hence the rod is said to give wisdom. Prov. 29 : 15. 
 They who have mocked at religion, and made light of sin 
 all their days, have been taught by bodily sickness to change 
 their tune. Then they begin to have an esteem of the Bible, 
 and to value and send for pious ministers, and to desire the 
 prayers of the people of God. Now they perceive sin to be 
 bitter as gall and wormwood, they loathe and abhor that 
 which they liked before ; now the word of God makes a 
 deep impression on them, and particularly such a word as 
 that in Jeremiah 2 : 19 : "Know therefore and see that it 
 is an evil thing and bitter, that thou hast forsaken the Lord 
 thy God." 
 
 2. Sickness helps to set the word preached home upon 
 the heart. When God speaks to us in the day of health and 
 prosperity, we often give him a deaf ear, Jer. 22 : 21 ; but 
 when distress comes, it brings the words of God and of his 
 ministers to our remembrance, as it brought Joseph to the 
 remembrance of his brethren. Gen. 42 : 21. 
 
THE UNREaENERATE IN AFFLICTION. 113 
 
 3. Sickness contributes to loosen a man's heart from the 
 world, and to cool his love thereto ; whereby a great hinder- 
 ance of conversion is removed out of the way, and the man 
 is made to say, "How vain and helpless are the world's 
 comforts to me now. Those things I delighted in formerly 
 are tasteless to me at this time. There is no portion can 
 suit my soul's needs but God himself" 
 
 4. It spurs a man on to prayer that formerly neglected 
 it. When the prodigal is brought to distress, he says, " I 
 will' arise and go to my father." He forgot his father before, 
 but now he will address him. " In their affliction they will 
 seek me early." Hosea 5 : 15. Thus the Lord frequently 
 begins and promotes the conversion of souls to himself And 
 sinner, if this be the fruit of thy sickness, it will not be 
 unto death, but to the glory of God. 
 
 Direction 3. Be careful to obey God's voice in the rod, and 
 beware of slighting it. 
 
 Every sickness hath a message from God, and his voice 
 you ought to hearken to with reverence and attention. 
 Micah 6:9. What saith he to you at this time ? sin- 
 ner, he saith, "Retire from the world, think on death and 
 eternity, abhor those lusts and idols which God is smiting 
 you for, flee speedily to the stronghold ; repent and be con- 
 verted, that your sins may be blotted out." This is God's 
 voice to you ; and consider how provoking it will be to him 
 if you slight it. 
 
 1 . You will provoke God to slight your voice when you 
 cry to him, and stop his ear against the voice of your sup- 
 plications. - Zech. 7 : 13. 
 
 2. You will provoke God to cease from being a reprover 
 to you, so that he will speak to you no more. 
 
 3. You will provoke him to bring heavier judgments on 
 you, yea, so to draw his sword of justice against you, that 
 he will sheathe it no more, as he threatens, Ezek 21 : 5. 
 
 4. God may break off all intercourse and correspond- 
 
114' AFFLICTED MAN'S COMPANION. 
 
 ence with you, as with those addressed in Ezek. 20 : 31 : 
 " As I live, saith the Lord God, I will not be inquired of 
 by you." 
 
 5. He may seal you up for ever under your sins, hard- 
 ness, and pollution, and say to you as to some we read of, 
 " Because I have purged thee, and thou wast not purged, 
 thou shalt not be purged from thy filthiness any more, till I 
 have caused my fury to rest upon thee." Ezek. 24 : 13 
 " Ephraim is joined to his idols ; let him alone." Hos. 4:17. 
 "He that is filthy, let him be filthy still." Rev. 22 : 11. 
 He that is hardened against the voice of my rods, let him be 
 hardened still. Well then, sinner, while God is speaking 
 with you, hearken to his voice, and obey it ; say, " Lord, 
 what wilt thou have me to do ?" 
 
 Direction 4. Cast back your eyes upon the sins of your past 
 life, and labor to be deeply humbled for them before the 
 Lord. 
 
 Seeing you are summoned to prepare for going to the 
 judgment-seat of God, where your soul is to receive its final 
 sentence, labor to prevent the terror of that appearance by 
 your judging yoiirself- beforehand. And this you must do, 
 by summoning yourself before the bar of conscience, exam- 
 ining carefully into your state, accusing and condemning 
 yourself for your sins. And see that you be impartial in 
 this work, willing to know the truth, and discover the worst 
 of your case. You must see and be duly sensible of your 
 danger ; otherwise you cannot think to escape. Take a 
 close view of your sins, in their nature, aggravations, and 
 deservings. And in order to this, if you have any measure 
 of strength for it, let the exposition of the ten command- 
 ments in the catechism be distinctly read to you. Make a 
 pause upon every question, and say within thyself, "Have, 
 I not omitted what is here required by God ; and have I 
 not committed what is here forbidden by God ? How oft 
 have 1 repeated those sins ; how long have I lived in the 
 
THE UNREaENERATE IN AFFLICTION. 115 
 
 practice of them. Oh, do not so many years' sins need a 
 very serious repentance, a very deep humiliation ? Oh, doth 
 not such a vile sinner as I stand greatly in need of Christ to 
 be my ransom for such a vast number of sins ; will not their 
 weight press me eternally down to the lowest hell, if they 
 remain unpardoned, and be laid upon my head ?" Where- 
 fore view them closely, and confess them particularly before 
 God. 
 
 1. Bewail thy original sin, the fountain of all thy ac- 
 tual transgressions, as did David: "Behold, I was shapen 
 in iniquity, and in sin did my mother conceive me." Psalm 
 51 : 5. 
 
 2. Acknowledge and mourn over the sinful outbreakings 
 of thy life, whereby thou hast dishonored God and grieved 
 his Holy Spirit; and especially sins against light. 
 
 3. Be humbled for thy sins of omission, for neglect of 
 commanded duties ; particularly for the neglect of prayer in 
 secret and of family religion. 
 
 4. Mourn for the loss of precious time. Alas, for the 
 time of youth misspent, the many Sabbath-days trifled 
 away. 
 
 5. Lament thy long slighting of Christ and salvation 
 through his righteousness, which hath been so pressingly 
 offered to thee in the gospel. 
 
 6. Bewail thy stifling the convictions and quenching 
 the motions of the Spirit, and thereby provoking him to 
 depart from you. 
 
 7. Mourn for thy unthankfulness to God for mercies and 
 deliverances, which might have allured you to repentance 
 and newness of life. 
 
 8. Confess tky stubbornness under former afflictions, 
 which hath provoked God to send new trials upon you. 
 
 9. Be humbled for thy earthly-mindedness, in that thou 
 hast all thy days been careful and cumbered about many 
 things, and hast neglected the one thing needful. 
 
116 AFFLICTED MAN^S COMPANION. 
 
 10. Mourn for the lateness of thy repentance, and thy 
 amazmg folly in delaying so long to bethink thyself and 
 turn to the Lord. " how unwisely have I acted, to mis- 
 spend the time of health, and delay so great a work till 
 now that I am laid on a sick-bed ; and now, if I die before 
 I am converted, I am lost for ever. Lord, I am ashamed 
 and confounded at my madness and folly, and have no ex- 
 cuse to plead for myself, but must stand afar off with the 
 poor publican, and smite upon my breast and cry, * God be 
 merciful to jne a sinner.' " 
 
 Direction 5. Flee immediately to Jesus Christ by a true faith, 
 and close with him as offered to you in the gospel. 
 
 Art thou sensible, sinner, of thy grievous guilt and 
 ill-deservings before God? Then do not despair; for Jesus 
 Christ, who hath offered to divine justice an all-sufficient 
 sacrifice for sin, is offering himself to thee, saying, " dis- 
 tressed sinner, look unto me and be saved. Turn unto me ; 
 why will you die? Come unto me, heavy-laden soul, and I 
 will give you rest. Him that cometh to me, I will in no- 
 wise cast out." Will not such gracious words, such moving 
 calls, melt thy heart within thee, and make thee cry to him, 
 " Lord Jesus, I flee to thee as my refuge for deliverance from 
 sin and protection from the wrath to come. I look to thy 
 wounds, I trust in thy righteousness, I depend on thy merit, 
 I lie at thy feet : and this I am resolved to do as long as I 
 have breath to draw in the world." 
 
 Direction 6. Call for the elders of the churchj that they may 
 pray over you in your sickness. 
 
 This is the apostle James' direction to the sick, James 
 5 : 14 ; he doth not say, if any be sick let him send for the 
 physicians, but for the elders or ministers. 
 
 It is true, physicians are to be called, but not in the first 
 place. It was Asa's fault that in his disease he sought not 
 to the Lord, but to the physicians ; and, alas, how many 
 
THE UNREaENERATE IN AFFLICTION. 117 
 
 follow his example. Ministers are only called for in the last 
 place, and very often when the time is past, the sick being 
 at the point of death and scarcely able to speak or hear. 
 But if you desire to reap benefit by the instructions and 
 prayers of ministers, call for them early, and open your case 
 to them ; seek their counsel and beg for their prayers. It is 
 their office to teach and pray for you, and they have author- 
 ity to offer salvation to you through Christ, and to minister 
 comfort to them that are cast down ; wherefore a blessing 
 may be expected on their ministrations and performances 
 more than others. Hence God said to Abimelech of Abra- 
 ham, "He is a prophet, and he shall pray for thee." Gen. 
 20 : 7. And to Job's friends concerning Job, " Go to my 
 servant Job, and he shall pray for you; for him will I ac- 
 cept ; lest I deal with you after your folly." Job 42 : 8. 
 
 And lastly, remember that as the apostle James enjoins 
 the sick to call for the elders to pray over them, so at the 
 same time he directs you to confess your faults one to an- 
 other, Christian to Christian, one friend to another; the peo- 
 ple to their minister. James 5:16. Not that this gives 
 any warrant to the papists for auricular confession to their 
 priests, which they force upon all men as a satisfaction for 
 sin, and whereby they rack their consciences, when they feel 
 no distress, to confess their most secret sins, to enumerate 
 them all under pain of damnation, and which they use as a 
 device to dive into the secrets of princes, states, and all pri- 
 vate persons. But, as Luther, Calvin, Beza, and many or- 
 thodox divines do teach, it is very profitable and necessary 
 for those that are inwardly troubled with a sense of their 
 sins, to ease and disburden their consciences by confession to 
 the faithful ministers of Christ, in order to receive from them 
 suitable counsels and consolations, such as Christ hath left 
 in his word for contrite-hearted penitents. 
 
 Thus let every man in sickness use all appointed means 
 for preparing his soul for a future state. Thy preparation 
 
118 AFFLICTED MAN'S COMPANION. 
 
 will by no means hasten death, but sweeten it to you. Death 
 must surely have a most formidable aspect to an unprepared 
 sinner: he may salute it as Ahab did Elijah, "Hast thou 
 found me, mine enemy?" Why? it brings heavy and 
 doleful tidings to him.' But a prepared soul may salute 
 death, Welcome, my friend, thou bringest me tidings of 
 great joy ; everlasting deliverance from sin and all the bitter 
 fruits of it. 1 shall never complain of these any more. 
 
BELIEVERS RECOVERED. 119 
 
 CHAPTER V. 
 
 DIRECTIONS TO THE PEOPLE OF GOD WHEN THE LORD IS 
 PLEASED TO RECOVER THEM FROM SICKNESS AND DIS- 
 TRESS. 
 
 Direction 1 . It is very proper, both under sickness and after it, 
 to examine if the affliction be sanctified to you, and hatli 
 come from the love of God. 
 
 It would be very comforting for us to know that the 
 afflictions which God visits us with, are not the punishment 
 of a judge, but the chastisement of a father — that they do 
 not proceed from wrath, but from love — that they are not 
 curses, but blessings to us. Now the best way of knowing 
 this, is by the effects which they produce in us, through the 
 blessing of God. 
 
 1. Canst thou say that thy affliction hath humbled thee 
 in the sight of God, and made thee confess and bewail thy 
 sins and str-ayings from God as the procuring cause thereof? 
 Hath it been like Moses' rod that smote the rock and drew 
 out much water ? Did you water your couch with tears, 
 and mourn humbly before God for all thy God-provoking 
 sins ? Then it is a good sign that sickness is sanctified. 
 
 2. Doth thy affliction drive thee nearer God, and cause 
 thee to aim at closer communion with God in duty than 
 formerly, saying, " However careless and formal I have 
 been in duty in time past, it is surely good for me now to 
 draw near to God?" Then thy sickness is a blessing to 
 thee. 
 
 3. Affliction is sanctified when the corruption and de- 
 ceitfulness of the heart is the more discovered and laid open 
 to the view of the soul, so that the man is made to abhor 
 himself in dust and ashes, and cry out like the leper, " 'Un- 
 clean, unclean !' I never could have thought my heart was 
 so wicked as now I see it." 
 
 4. It is a sanctified sickness, that purgeth the heart and 
 
120 AFFLICTED MAN'S COMPANION. 
 
 changeth the life, and gives a death-stroke to thy sins and 
 idols, and makes thee to loathe and abhor them more than 
 ever, saying with Ephraim, "What have I to do any more 
 with idols?" 
 
 5. It is a blessed rod when graces are more quickened 
 and stirred up thereby, and the man turns' more fruitful in 
 holy duties and good works ; then it is a budding and blos- 
 soming rod like to Aaron's. Numbers 17. It is recorded 
 there of Aaron's rod, that it brought forth buds, blooming 
 blossoms, and yielding almonds. So it is happy with us 
 when our rods and sickness, not only produce in us the buds 
 of a profession, and the blossoms of some beginnings of a 
 reformation, but even cause us to yield fruits savory to God. 
 Is conscience become more tender with respect to sin ? Are 
 we more jealous over our hearts ? Are we more fervent in 
 prayer, more lively in praise, more mortiJfied to the world, 
 more desirous of communion with God ? Then may we say 
 with David, " It is good for us that we have been afflicted ;" 
 and with Hezekiah, "Thou hast, in love to my soul, deliv- 
 ered it from the pit of corruption." 
 
 Direction 2. Make conscience of offering to God the sacrifice of 
 thanksgiving, upon his recovering thee from sickness or any 
 distress. 
 
 The psalmist gives us this direction from God, Psalm 
 50 : 14, 15 ; and he shows us that it was his own practice 
 in such a case. Psalm 116 : 17, and 103 : 1, 2, 3. The com- 
 mand is just, let us obey it; the example is excellent, let 
 us imitate it. Praise is comely for the upright. Here I 
 shall give some motives to thanksgiving. 
 
 1. God, who is the author of all thy mercies and deliv- 
 erances, gives you tongues for this very end, that you may 
 bless and praise him for these mercies. James 3:9. Hence 
 man's tongue is called his glory above the rest of the crea- 
 tures. Psalm 57 : 8. There is none in the earth so endued 
 and qualified for praising God as man is. Beasts have 
 
BELIEVERS RECOVERED. 121 
 
 tongues, but without speech or reason to use them ; but man 
 hath both reason and speech, that he may both admire God's 
 goodness, and with his tongue sound forth God's praise. 
 See then, believer, that you use your tongue to answer the 
 end of your creation. God expects his due revenue of praise 
 from his children, whom he hath formed for this end, and on 
 whom he hath bestowed many distinguishing favors. 
 
 2. The sacrifice of thanksgiving is most pleasing and 
 acceptable to God. He loves your tears and prayers, be- 
 liever, but much more your praises. How well pleased was 
 our Lord with the poor Samaritan leper that returned and 
 gave him thanks for curing his bodily distemper. Luke 
 17 : 19. He dismissed him with a special blessing, and 
 cured him of his soul's diseases as well as of his body's. 
 And therefore, 
 
 3. Consider that thankfulness for thy mercies received 
 is a most profitable course for yourself; for it is the way to 
 get more and better blessings bestowed upon you, according 
 to Psalm 67 : 5, 6 : "Let the people praise thee, God ; let 
 all the people praise thee. Then shall the earth yield her 
 increase ; and God, even our own God, shall bless us." 
 Thanksgiving for former mercies is a kindly way of petition- 
 ing for new favors, and God. will understand it in this sense. 
 
 4. God is so well pleased with the duty of thanksgiving, 
 that he honors it to be the eternal work of heaven ; whereas 
 other graces, such as faith, hope, and repentance, will then 
 be melted into love and joy for ever ; so other duties of wor- 
 ship, such as reading, hearing, and prayer, will then be 
 changed into that of praise and thanksgiving. The glorified 
 company above will never be weary of this work ; and shall 
 not we delight in it now, when God is calling us to it by so 
 many new mercies ? 
 
 And that thou mayest offer the sacrifice of thanksgiving 
 to God for thy recovery with gracious acceptance, I shall lay 
 before you the following advices : , - 
 
 Affl. Man's Comp. 6 ' ' 
 
 V. 
 
 invB 
 
 ^ZlPQ'S.t)^' 
 
122 AFFLICTED MAN'S COMPANION. 
 
 1 . See that your heart be touched with a sense of the 
 greatness of the mercy, and of the goodness of God mani- 
 fested therein. We must put a due value upon our mercies, 
 and have our hearts affected with God's kind deahng tow- 
 ards us in them, if we would be rightly thankful to God the 
 author of them. Hence it was that David called upon his 
 heart, and all within him, to bless the Lord for his benefits, 
 Psalm 103 : 1 ; and in Psalm 138 : 1, he saith, " I will praise 
 thee with my whole heart." As an instrument of music is 
 the sweeter the more full and rich its volume of sound, so 
 our praise is the more acceptable to God when the heart is 
 full of gracious affections. 
 
 2. Let your praise be the result of genuine faith and love 
 in your soul, otherwise it will be an empty sound. Faith is 
 necessary to draw the veil, and show us the perfections of the 
 invisible God, who is the spring and author of all our mercies ; 
 love gives a deep sense of his goodness, enlarges the heart 
 towards God, aiid opens the lips to show forth his praise. 
 
 3. Study to have a deep sense of your own unworthiness 
 and ill desert at the Lord's hand on account of your sins, 
 and ill improvement of former deliverances, saying with 
 Jacob, *' I am not worthy of the least of all thy mercies." 
 Gen. 32 : 10. 
 
 4. Look above instruments and second causes, and do 
 not ascribe your recovery to physicians or outward means, 
 but. to the Lord, the prime author of it, whose blessing 
 alone it is that gives efficacy and success to the appointed 
 means, and by whose mercy only we are spared, and brought 
 back from the gates of the grave. To this the apostle attrib- 
 utes Epaphroditus' recovery : " Indeed, he was sick nigh 
 unto death, but God. had mercy on him." Phil. 2:27. 
 Hence we' are told, "The Lord bringeth down to the grave, 
 and bringeth up." 1 Sam. 2 : 6. 
 
 5. Observe closely the remarkable circumstances of the 
 Lord's goodness, and the sweet ingredients of thy mercies. 
 
BELIEVERS RECOVERED. 123 
 
 As, for instance, how discernible the Lord's hand was in thy 
 dehverance, which obligeth thee to say, Surely this is the 
 iinger of God ; this is the Lord's doing, and it is marvellous 
 in mine eyes : how thy deliverance came to thee as the 
 return of prayer, that makes thee say. Surely he is a prayer- 
 hearing God : how deliverance came when there was but 
 little ground to hope for it, See how Hezekiah observed 
 this ingredient in his recovery from sickness : " I said, in the 
 cutting ofl' of my days, I shall go to the gates of the grave ; 
 I am deprived of the residue of my years. I said, I shall 
 not see the Lord, even the Lord, in the land of the living ; 
 I shall behold man no more with the inhabitants of the 
 world." Isa. 38 : 10, 11. "What shall I say? he hath 
 both spoken unto me, and himself hath done it," Yerse 15. 
 Sometimes God sends deliverances to his people when they 
 are most hopeless, and saying, with the captives of Babylon, 
 "Behold, our bones are dried, and our hope is lost; we 
 are cut off for our parts." Ezek. 37 : 11. Remember, also, 
 how the extremity of thy distress was God's opportunity of 
 sending relief. Abraham never forgot the season ableness of 
 God's appearing for him in his extreme need upon mount 
 Moriah, when he called the name of the place Jehovah- 
 jireh,^ for preserving the memorial of it : " In the mount of 
 the Lord it will be seen." So doth David, " I was brought 
 low, and he helped me." Psalm 116 : 6. 
 
 6. Let the present deliverance bring all former mercies 
 to thy remembrance, that so thou may est praise God for 
 them all, whether they be national or personal mercies, 
 public or private, spiritual or temporal. New mercies should 
 revive the memory of the old, and all of them should be re- 
 membered at such a time ; so doth the psalmist direct, " Sing 
 unto the Lord ; talk ye of aM. his wondrous works." Psalm 
 105 : 2. And what he directs others to, he himself prac- 
 tises : " What shall I render unto the Lord for all his bene- 
 fits towards me ?" Psalm 116:12. 
 
124 AFFLICTED MAN'S COMPANION. 
 
 7. Be ready to communicate to others an account of the 
 Lord's kind dealings towards you, and the sweet ingredients 
 of his mercies ; and particularly of his sending spiritual de- 
 liverance to your soul, as w^ell as outward deliverance to 
 your body, when he is pleased to do so. And do this in 
 order to recommend the service of God to others, and to in- 
 vite and engage them to assist you in blessing and praising 
 the Lord. We see how David observed his soul deliverances. 
 Psalm 116 : 7, 8, and declares his experience to others: "I 
 will declare thy name unto my brethren ; in the midst of the 
 congregation will I praise thee." Psalm 22 : 22. *' Come 
 and hear, all ye that fear God, and I will declare what he 
 hath done for my soul." Psalm 66 : 16. 
 
 8. Remember always to give thanks for mercies to the 
 Father, in the name of our Lord Jesus Christ, as directed in 
 Eph. 5 : 20. Your spiritual sacrifices are only acceptable to 
 God when you offer them up by Jesus Christ. 1 Peter, 
 2:5. As we must seek all our mercies in Christ's name, so 
 we must give thanks for them also in his name. He is the 
 Mediator of our praises, as well as our prayers: behevers 
 have not one mercy but what comes swimming to them in 
 Christ's blood, and is the fruit of his death and purchase to 
 them ; and therefore he is to be owned and looked to m the 
 receiving of every mercy. And as Christ is the only medi- 
 ator for conveying blessings and mercies from God to us, so 
 he is the sole mediator for conveying all our services and 
 spiritual sacrifices to God. God accepts of them only as 
 they are perfumed by Christ's meritorious sacrifice and po- 
 tent intercession. 
 
 Direction 3. When the Lord is pleased to grant thee any signal 
 mercy or deliverance from trouble, beware of forgetting the 
 Lord's kindness towards thee. 
 
 Forgetting of God's remarkable kind providences is an 
 evil we are naturally prone to when we are in a prosperous 
 state. Hence it is that the Spirit of God gives so many 
 
BELIEVERS RECOVERED. 125 
 
 cautions against it in his word ; and the saints of God do so 
 solemnly charge their own souls to heware of it, as in Psalm 
 103 : 2 : "Bless the Lord, my soul, and forget not all his 
 benefits; who healeth all thy diseases, who redeemeth thy 
 life from destruction." Forget not his benefits, but carefully 
 preserve and treasure them up in thy memory. It was usual 
 for saints under the Old Testament to set up some visible 
 monument to remind them of God's singular favors to them ; 
 they erected stones and built altars to be memorials of the 
 mercies they received, and put names on the places for this 
 end. Let all this teach you to guard against this evil of 
 forgetting the Lord's kind providence in recovering you from 
 sickness. 
 
 You are guilty of this evil when you do not duly value 
 the mercy, but let it pass as a turn of common providence. 
 When you let the impression of the mercy soon wear off' 
 from your hearts ; when you make a bad use of it, or do 
 not rightly improve it to God's glory and your own soul's 
 good ; when you do not put on new resolutions to walk 
 more exactly, live more fruitfully, and serve God more ho- 
 lily and humbly, then are you guilty of forgetting his ben- 
 efits. 
 
 This is an evil most grievous and provoking to a good 
 and gracious God, as is evident from the many complaints 
 he makes of his people for it, as in Judges 8 : 34 ; Psalm 
 78:11; 106: 13. Wherefore watch and pray against it. 
 
 Direction 4. Inquire after those fruits of righteousness which 
 are the genuine effects of affliction in the children of God, 
 who are duly exercised thereby. 
 
 The apostle speaks of these fruits as naturally following 
 upon sanctified afflictions, and a kindly exercise of spirit un- 
 der them. Heb. 12 : 11. And therefore it is your duty to 
 inquire if they be produced in you. 
 
 1. The increase of true repentance is one of these fruits 
 which is the product of sanctified trials. Job found it in 
 
126 AFFLICTED MAN'S COMPANION. 
 
 himself on the back of his affliction: "Wherefore I abhor 
 myself, and repent in dust and ashes." Job 42 : 6. It 
 would be happy if we could find our hearts more soft and 
 melting on the view of sin, after we have been in the fur- 
 nace of affliction. 
 
 2. Another fruit is the improvement of faith. The 
 afflicted believer is taught to look to, and depend more upon 
 God for help in time of need, and less upon the creature. 
 He now sees that vain is the help of man in the day of ca- 
 lamity, and that God in Christ is the only proper object of 
 the soul's trust. This was the fruit of the apostle's afflic- 
 tion : "We \^ere pressed out of measure, above strength, in- 
 somuch that we despaired even of life. But we had the 
 sentence of death in ourselves, that we should not trust in 
 ourselves, but in God that raiseth the dead ; who delivered 
 us from so great a death, and doth deliver; in whom we 
 trust that he will yet deliver." 2 Cor. 1:8-10. 
 
 3. Humility and low thoughts of ourselves is another of 
 the fruits of righteousness which sanctified affliction doth 
 yield. How proud and lofty was Nebuchadnezzar before he 
 was afflicted. Dan. 4 : 29, 30. But afterwards he is made 
 to own God, and humbly submit to him as his supreme and 
 almighty Sovereign, and to acknowledge that those who walk 
 in pride he is able to abase. Verse 37. This was God's de- 
 sign in the various trials of his people Israel in the wilder- 
 ness : "That he might humble thee, that he might prove 
 thee, to do thee good at thy latter end." Deut. 8:16. See 
 then, believer, if this fruit be produced in thee. 
 
 4. Another fruit is the spirit of prayer and supplication. 
 This was visible in the psalmist's case, after God had de- 
 livered him from the sorrows of death, and heard his voice : 
 "Therefore," says he, "will I call upon him as long as I 
 live." Psalm 116:2. 0, saith the true believer, God's 
 mercy to me in trouble, and his sending me relief when I 
 cried to him, will make me love prayer the better, and en- 
 
BELIEVERS RECOVERED. 127 
 
 gage me to be more diligent in it all my days ; for I still 
 see I have daily need, of his helping hand. 
 
 5. Heavenly-mindedness is also a fruit of sanctified afflic- 
 tion. Before, the man was inclined to say, It is good for us 
 to be here; let us build tabernacles in this lower world. 
 But now he changeth his language an4 his thoughts, and 
 saith, It is good for me to draw nigh to God. Arise, let us 
 depart ; this is not our rest. This world is nothing but the 
 house of our pilgrimage ; heaven only is our home. 
 
 6. Another fruit of sanctified trials is greater love to 
 God than formerly. How much was David's heart warmed 
 with love and gratitude to God after his affliction, so that he 
 wants words to express the affections of his soul. "I will 
 love the Lord because he hath heard my voice. I was 
 brought low, and he helped me. Thou hast delivered my 
 soul from death, mine eyes from tears, and my feet from 
 falling. What shall I render unto the Lord for all his bene- 
 fits towards me?" Psalm 116 : 1, 6, 8, 12. 
 
 7. Learning and keeping of God's word is likewise a 
 fruit of sanctified affliction. Psalm 119 : 67, 71. Let us 
 inquire if this fruit be produced in us after sickness. Do we 
 attend to the word more closely ; do we believe it more 
 firmly ; do we embrace its ofl^ers more earnestly ; and do 
 we live more in the expectation of that glory which the 
 word doth reveal to us ? Then it is good for us that we 
 have been afflicted ; for we have learned more of God's 
 word. 
 
 8. Tenderness of conscience is a happy fruit of sanctified 
 trouble ; when the believer, after it, becomes exceedingly 
 afraid of sin, and of making new wounds in his conscience. 
 He cannot think of adventuring again upon any known sin ; 
 for the smart of former wounds, and the pain they occasioned 
 in his soul, when distress lay upon him, makes a deep and 
 lasting impression on his mind, as it did on the afflicted 
 church: "Remembering mine affliction and my misery, 
 
128 AFFLICTED MAN'S COMPANION. 
 
 the wormwood and the gall : my soul hath them still in re- 
 membrance, and is humbled in me." Lam. 3 : 19, 20. Now 
 such fruits of righteousness are an evidence that we have 
 been suitably exercised under affliction. to find them pro- 
 duced in us after sickness is over. 
 
 Direction 5. Be careful to perform those resolutionSj engage- 
 ments, or vows you have come under in the time of sickness, 
 and walk suitably to them. 
 
 As a time of sickness and affliction is a proper season for 
 making vows to God, and binding our souls with resolutions 
 to mortify sin in the heart, and purge it away from the life, 
 to be diligent in duty, and to walk more humbly with God ; 
 so a time of recovery from sickness is a proper season for pay- 
 ing and performing these vows. This was the royal psalm- 
 ist's practice in such a case. " I was brought low, and he 
 helped me. Truly I am thy servant, I am thy servant. I 
 will offer to thee the sacrifice of thanksgiving. I will pay 
 my vows unto the Lord now in the presence of all his peo- 
 ple." Psalm 116 : 6, 16-18. ■Now, for your assistance in 
 this matter, I offer you these few advices : 
 
 1. Defer not to pay your vows, but be speedy, and take 
 the first opportunity to pay them. Delays in this case are 
 most dangerous. Solomon, that wise man, was sensible of 
 this, which made him give thee this advice : " When thou 
 vowest a vow unto God, defer not to pay it." Eccles. 5:4. 
 
 2. Be still jealous of thy heart, which is prone to deal 
 treacherously with God after affliction is over. The Israel- 
 ites' practice is a sad instance of this truth : " When he slew 
 them, then they sought him ; and they returned and inquir- 
 ed early after God. Nevertheless, they did flatter him with 
 their mouth, and they lied unto him with their tongues ; for 
 their heart was not right with him, neither were they stead- 
 fast in his covenant." Psalm 78 : 34-37. The purposes of 
 many in affliction are like the vows of mariners in a storm : 
 they are the first things which they forget and break when 
 
BELIEVERS RECOVERED. 129' 
 
 once they win safe to the shore. However patient some 
 may seem to he in sickness, yet when they recover from it, 
 they soon return to their old sins again. They are hke 
 metals in a furnace, that melt and turn liquid while in it, 
 but when out soon return to their old hardness. There is 
 good reason for that caution the liord gives us in Mai. 2:16: 
 " Therefore take heed to your spirit, that ye deal not treach- 
 erously." 
 
 3. Cry continually for strength from above to enable you 
 to perform your vows. The psalmist took this course, and 
 found it successful : "In the day when I cried, thou answer- 
 edst me, and strengthenedst me with strength in my soul." 
 Psalm 138 :3. And forget not, believer, that God has 
 treasured up strength for thee in thy head and surety Christ 
 Jesus ; wherefore be still receiving from him, for the perform- 
 ing of all thy engagements. " My son, be strong in the grace 
 that is in Christ Jesus." 2 Tim. 2:1. Put thy treacherous 
 heart in thy Surety's hand ; for though thou art weak, yet thy 
 E-edeemer is strong. Whenever therefore you perceive your 
 heart begin to start aside from God, be sure to check it, and 
 look up to God in Christ for strength to secure you against 
 its treachery and perfidious dealing : cry with the psalmist^ 
 " Be surety for thy servant for goodr" 
 
 4. Guard diligently against thy predominant sin, the sin 
 that hath most easily beset thee, the sin that was most bit- 
 ter and uneasy to thee in the day of distress. Keep a nar- 
 row eye upon it now ; for if once that sin be vanquished, the 
 rest will the more easily be put to flight. 
 
 5. Be frequently meditating on thy vows, and on the 
 condition thou wast in when. they were made ; and study to 
 keep alive in thy heart the same apprehension of things after 
 sickness, which thou hadst in the time of it. How vain and 
 comfortless did the world and its vanities then appear to 
 thee ; how awful were the truths of God on thy spirits ; how 
 far preferable was the loving-kindness of God to thee than. 
 
130 AFFLfCTED MAN'S COMPANION. 
 
 life ; how precious was Christ then in thy eyes. that your 
 judgment, thoughts, and impressions of these things may 
 continue still the same, 
 
 6. Keep vivid your impressions of the preciousness of 
 time, that you may dihgently improve it; and shake off 
 sloth and idleness. Remember what a view you got in the 
 time of sickness of long-lasting eternity ; and what a trouble 
 it was to you to look back and see how much time you had 
 lost in sin and vanity. When sometimes we are brought to 
 the brink of eternity, the near views we then get of its 
 vastness and unchangeableness are frequently so awful and 
 amazing to us, that we are ready to think, though we had 
 Methuselah's years to live, it would be unreasonable wilfully 
 to misspend one hour of them all. Well, then, is sickness 
 over, our time so short, and so little of it remaining behind : 
 will we be so foolish as to be lavish of it still, and trifle it 
 away as before ? 
 
 7. Set a special mark upon all those sins, whether of 
 omission or commission, that made death look grim and 
 ghastly upon you in the time of sickness, and against which 
 you resolved ; and see to get every one . of them amended 
 and removed. Remember and consider how sad it will be 
 for you, if sickness find you again in the very same sins 
 which formerly stung you. What will you say to conscience, 
 when it shall challenge you ? How will you look death in 
 the face, if it should find you living in the very same sins 
 you formerly mourned for, and promised against ? Death 
 would then be the king of terrors to thy soul indeed. 
 
 then mind thy vows, and say with the psalmist, "Thy 
 vows are upon me, God ; I will render praises unto thee. 
 For thou hast delivered my soul from death : wilt not thou 
 deliver my feet from falhng, that I may walk before God in 
 the light of the living?" Psalm 56 : 12, 13. 
 
THE UNREGENERATE RESTORED. 131 
 
 CHAPTER VI. 
 
 DIRECTIONS TO THE UNREGENERATE WHEN RECOVERED 
 FROM SICKNESS AND RESTORED TO HEALTH. 
 
 Direction 1 . Seeing the a^lictions of the wicked are unsancti- 
 fied, it is necessary you examine what sort of affliction yours 
 hath been, and what fruits it hath produced in you. 
 
 I HAVE in the preceding chapter showed that the afflic- 
 tions of believers are fatherly chastisements, proceeding from 
 love ; that they are sanctified, and yield the peaceable fruits 
 of righteousness : I have given the marks of sanctified afflic- 
 tions, and mentioned the happy fruits which they produce in 
 the children of God. 
 
 On the other hand, it is necessary to let Christless per- 
 sons know, that their afflictions are of a different kind : they 
 ai-e even punishments from God as a judge, proceeding from 
 wrath ; they are unsanctified to them, and produce no fruits 
 but what are bitter and unwholesome. 
 
 Well then, Christless soul, hast thou reason to suspect 
 the worst concerning thy sickness ; that it hath not been 
 sanctified, and its fruits are not good ? then labor to know 
 the truth of the matter, that thou mayest be humble under 
 a sense of thy misery, and flee to Jesus Christ for relief. 
 And for thy assistance in this inquiry, I will give some marks 
 
 OF UNSANCTIFIED AFFLICTIONS, •^V't '..I? : 
 
 1. If sickness hath not humbled thee under a sense of 
 thy sins, the procuring cause thereof, nor any wise weakened 
 sin in thee, nor reclaimed thee from it, but it remaineth in 
 thee as strong as ever, it is a sign thy affliction is unsancti- 
 fied. This was the case of those of whom God complaineth 
 in Jer. 2 : 30 : " In vain have I smitteri your children ; they 
 received no correction." As if he had said. The medicine I 
 gave them did not purge out sin, nor weaken corruption in 
 the least. They have been stricken, but have not grieved 
 
132 AFFLICTED MAN'S COMPANION. 
 
 for sin ; the fire hath burnt round about them, but they have 
 not laid to heart the sin that kindled the flame. 
 
 2. It is a mark of unsanctified affliction when it hath 
 no influence upon a sinner to bring him to serious commun- 
 ing with his own heart concerning the state of his soul, and 
 to inquire in what terms he stands with God that afflicts 
 him. God's voice by affliction is that in Hag. 1:7," Con- 
 sider your ways." In the day of adversity consider where 
 you are, what you are, what you have done, and what is 
 the meaning of the rod, and what will be the issue of it 
 through eternity, in case it hath a commission to cut the 
 thread of life. Now when a man remains stupid and care- 
 less about these important matters, and never noticeth the 
 voice of affliction, so as to inquire seriously about his soul's 
 condition : " Am I under a covenant of works, or a covenant 
 of grace ? Am I a child of God ? Have I fled to the city 
 of refuge, or am I still in a shelterless state ? Am I still 
 under a cloud of wrath, or am \ brought under the banner 
 of love ?" — I say, where there are no such inquiries, the 
 affliction is unsanctified. 
 
 3. It is a certain sign of unsanctified affliction when a 
 person grows worse by it, and revolts the more the longer he 
 is stricken, like those in Isa. 1 : 5. 
 
 duESTioN. When may it be said that a person grows 
 worse by affliction ? 
 
 Answer 1. When the sinner's heart turns harder than 
 it was before : so every plague on Egypt increased the plague 
 of hardness in Pharaoh's heart. It fares with many hearts 
 as with iron that is often heated in the fire and quenched in 
 the water, it still increaseth in hardness. 2. When a per- 
 son giveth way to impatience and murmuring against God 
 while he afflicts him. 3. When the lusts of the heart grow 
 strong and impetuous, and afterwards rage the more for 
 having been stopped in their course by affliction. In such 
 cases a person grows worse by the rod. 
 
THE UNREaENERATE RESTORED. 133 
 
 Direction 2. Consider the great danger of not being made bet- 
 ter by sicknesSj and of not complying with the voice of God's 
 rod. 
 
 God's voice by his rod doth loudly call sinners to repent 
 and flee to the Lord Jesus Christ for refuge from w^rath. 
 Now, w^hen this voice is not hearkened to, but men go on 
 in their reckless and sinful course as before, God is highly- 
 provoked, and the issue will be terrible. For, 
 
 1. Though sickness be removed, and the furnace of afflic- 
 tion be cooled for the time, yet the wrath that kindled it 
 continues still to burn. And you have ground to fear lest 
 you be ranked among those who are the generation of God's 
 wrath, against whom he will have indignation for ever. 
 
 2. If lesser rods do not awaken you, you may expect 
 greater and sorer judgments are coming on you. Yea, God 
 may cause them to come rolling thick upon you, as waves 
 and billows in a storm, one upon the neck of another. The 
 great depths, both above and below, may be opened together ; 
 the displeasure of God, and wrath of men, may conspire and 
 meet to pour themselves as water-spouts upon you at once ; 
 and to whom then will you look for help ? 
 
 3. The Lord may give over dealing with you, or using 
 any further means to reclaim you ; he may refuse to correct 
 you any more, or to bestow a rod upon you for your good, and 
 may say of you, as of Ephraim, " Ephraim is joined to idols ; 
 let him alone." Hos. 4 : 17. 
 
 4. The Lord may give you up to spiritual plagues and 
 judgments; and indeed this commonly is the result of obsti- 
 nacy and incorrigibleness under outward rods. When Israel 
 would not hearken to God's voice, he gave them up to their 
 own hearts' lusts. Psalm 81:11,12. Now, these plagues 
 are the severest of all. External judgments are God's rods, 
 but spiritual judgments are his swords, which pierce the 
 very soul. Blindness of mind, hardness of heart, searedness 
 of conscience, vile affections, and a reprobate sense, are the 
 
134 AFFLICTED MAN'S COMPANION. 
 
 very forerunners of hell and damnation. Those who are 
 impenitent and unfruitful under outward afflictions, have 
 cause to tremble lest God be provoked to inflict these spirit- 
 ual judgments. 
 
 5. Be assured, though God spare you long, yet the glass 
 of his forbearance will at length run out. God's patience 
 towards sinners hath a term and bound which it will not 
 pass. The time will come when a long-suft'ering God will 
 at last say, "My Spirit shall no longer strive;" and the 
 angel will cry, as in Rev. 14 : 7, "The hour of God's judg- 
 ment is come." You that abuse God's patience and pre- 
 sume upon it, his treaty of peace will end with you in a 
 little, «,nd the master of the house will rise up and shut to 
 the door. Then patience will come down, and justice will 
 ascend the stage and trample upon and triumph over all 
 that abuse divine patience. Sodom was a wonder of God's 
 patience for a long time ; but now it is a lasting monument 
 of his anger. 
 
 6. If you be not made better by God's rods or sparing 
 mercies, then your preservation at present will be nothing but 
 a reservation for the day of God's wrath. And the longer 
 your cup of sin is in filling, the fuller shall the cup of God's 
 wrath be for you : by your impenitence and abuse of God's 
 patience, you treasure up wrath for yourself against the da^ 
 of wrath, Rom. 2 : 4 ; and though you be delivered from 
 some judgments, you are reserved for worse, yea, seven times 
 worse, according to Lev. 26 : 23, 24. Nay, there is a fatal 
 blow designed against you, both soul and body, as soon as 
 your cup is full; and the axe is already laid at the root of 
 the tree. Matt. 3:10. One blow of God's axe will cut you 
 off for ever. 
 
 Remember this, sinner ; though God's hand be lifted 
 off you at present, and his messenger death be for a little 
 recalled, yet he will quickly return and knock so loud at 
 your door as not to be refused. And what will you do in 
 
THE UNREG-ENERATE RESTORED. 135 
 
 the day of visitation ? How ghastly must the pale horse be, 
 when hell follows him at the heels ; and how hot and fiery 
 must that hell be, which is inflamed and blown up by so 
 long impenitence and abuse of patience. * »A»^r.;- 
 
 Direction 3. Wonder at the patience of God in sparing such 
 hell-deserving sinners as you are, and be thankful for it. 
 
 Hath a long-suffering God preserved the thread of your 
 life, when it was almost snapt asunder by the violence of 
 sickness ? Hath he freed you from racking pains, under 
 which you were groaning; nay, saved you from the grave 
 and hell, into which you were falling ? And have you not 
 cause of wondering and thanksgiving? To move you to it, 
 consider these few things : 
 
 1. How miserable had you been through all eternity, if 
 your sickness had carried you off to another world in your 
 sins. You had been howling with damned spirits, under 
 endless and easeless torments, and for ever cut off from 
 those hopes and offers of mercy you now have. Then the 
 master of the house would have had the door so barred 
 against you that it could never have been opened again to 
 you, knock as you would. Luke 13 : 25. 
 
 2. Consider how heavily you have burdened his patience 
 with your heinous sins, and fi:equent relapses thereinto ; and 
 that after convictions, calls, and various rods, sent to reclaim 
 you ; so that he was put to say, as in Amos 2 : 13, "Behold, 
 I am pressed under you, as a cart is pressed that is full of 
 sheaves."' He was overburdened with your sins, so that the 
 axle-tree of patience was ready to break and let you fall into 
 hell, and yet, behold, he bears with you still. 
 
 3. Consider how soon he could have eased himself of 
 the load, and shaken you off into the pit of destruction. In 
 a moment he could have done it, and yet he bears many 
 years with your sins that are so grievous to him. Yea, it is 
 with a sort of reluctance that he eases himself of sinners, 
 
136 AFFLICTED MAN'S COMPANION. 
 
 after he gets the utmost provocation. " Ah, I will ease me 
 of mine adversaries." Isa. 1 : 24. 
 
 4. How ready he is to turn avi^ay his anger, and reprieve 
 sinners from destruction, when in their distress they make 
 even a show of repentance and turning unto God, as we see 
 in Psalm 78 : 36, 38. He, like a tender-hearted prince, 
 calls back the warrant for their execution, after it had gone 
 forth. 
 
 5. Consider how much many Christless sinners are in- 
 debted to Jesus Christ for sparing mercy. He is represented 
 by thd" vinedresser interceding that the fruitless fig-tree might 
 be spared and tried yet longer, after orders given to cut it 
 down. Luke 13. Were it not for Jesus Christ, sinner, 
 however much you forget and slight him, you had surely 
 been in hell long ere now. How oft doth he obtain another 
 year, and after that another, for the unfruitful sinner and 
 unthankful abuser of divine patience. 
 
 6. Consider how sparing mercy hath distinguished you 
 from many others, who lived not so long, nor sinned so much 
 as you have done, God hath wounded the hairy scalp of 
 many and taken them away in their youth, when he hath 
 continued you to manhood, and perhaps to old-age, though 
 your sins and ill-deservings be greater than those of many 
 on whom he hath long since taken vengeance, 
 
 God hath left many also tossing and groaning on beds of 
 pain, when he hath eased and raised you up. then return 
 like the thankful leper, and magnify the God of your health. 
 Hath God distinguished you from others by his goodness ? It 
 becomes you to distinguish yourselves from others by your 
 thankfulness. . that men would praise the Lord for his 
 goodness — undeserved and distinguishing goodness. 
 
 To move you to this, let me set the example of Hezekiah 
 before you. See how thankfully and affectionately he re- 
 membered the Lord's mercies in recovering and delivering 
 him from the bitter affliction he had been under : "I said, I 
 
THE UNREaENERATE RESTORED. 137 
 
 am deprived of the residue of my years ; I shall behold man 
 no more with the inhabitants of the world. Like a crane 
 or a swallow, so did I chatter ; I did mourn as a dove. Be- 
 hold, for peace I had great bitterness ; but thou hast in love 
 to my soul delivered it from the pit of corruption. The liv- 
 ing shall praise thee, as I do this day." Yea, he was so 
 overcome with a sense of the Lord's patience and mercy 
 towards him, that he is at a loss how to express it. "What 
 shall I say ? He hath both spoken unto me, and himself 
 hath done it." Isa. 38 : 9-20. 
 
 Let all who are recovered from sickness study to imitate 
 that good king in holy admiration and thankfulness to the 
 God of their life. 
 
 Direction 4. Study to improve the sparing mercy and goodness 
 of God to you in a right and suitable manner. 
 
 sinner, hath God brought you back from the gates of 
 death and brink of h§ll, restored you to health, and given 
 you a new offer of mercy and salvation through Christ in a 
 preached gospel, which you formerly despised? Strive now 
 to improve the Lord's patience and kind dealings towards 
 you with the utmost care, and abuse his patience no longer 
 And in order thereto, take the following counsels : 
 
 1. Be dcQply hunibled for your former obstinacy and 
 impenitence, notwithstanding God's gracious and patient 
 dealing, let the sparing mercy and goodness of God tow- 
 ards thee lead thee to repentance, which is the chief design 
 of it, according to Rom. 2:4: "Despisest thou the riches 
 of his goodness, forbearance, and long-suffering, not knowing 
 that the goodness of God leadeth thee to repentance ?" As 
 if he had said, " Dost thou not see, man, the kind provi- 
 dence of God in sparing and recovering thee from sickness, 
 taking thee by the hand, and pointing out to thee to go to 
 thy closet to mourn and weep for all thy past sins, and par- 
 ticularly for thy misspending the time of health, and abusing 
 
138 AFFLICTED MAN'S COMPANION. 
 
 the Lord^s patience?" The consideration of David's good- 
 ness and forbearance towards Saul melted Saul's heart, hard 
 and rugged as it. was, and made him lift up his voice and 
 weep, and say to David, "Thou art more righteous than I; 
 for thou hast rewarded me good, whereas I have rewarded 
 thee evil. And thou hast showed this day how that thou 
 hast dealt well with me ; forasmuch as when the Lord had 
 delivered me into thine hand, thou killedst me not. For 
 if a man find his enemy, will he let him go well away?" 
 1 Sam. 24 : 17-19. Oh, far more reason hast thou, man, 
 to weep and cry, "God hath found me his enemy, yea, in 
 my enmity and sins, fighting against himself; he had me 
 on a sick-bed, and on the very brink of hell, and the least 
 touch of his hand would have thrust me in ; but yet he hath 
 spared his enemy, and let me go well away. Oh, shall not 
 these cords of love draw me, and this matchless goodness 
 invite and hire me to repent? Can any consideration in 
 the world be more powerful than this to melt my hard heart 
 into tears of holy shame and sorrow for my stifTneckedness 
 and rebellion against a gracious and long-suffering God? 
 Away with these cursed, God-provoking sins of mine. Down 
 with these weapons of rebellion. Let me never lift them 
 more against such a merciful sovereign." 
 
 2. Zealously improve the time which God in his long- 
 suffering hath lengthened out to you, in working out the 
 salvation of thy soul. Have you so long been loading the 
 patience of God with your sins ; have you many a day been 
 grieving his Holy Spirit, by trifhng away your time, slight- 
 ing his motions, and venturing on sins against light ? Oh 
 then beware of burdening his patience any more ; but dili- 
 gently hearken to every motion of God's Spirit and of your 
 own conscience for the time to come. You have much 
 work to do, and but little time to do it in; therefore lay 
 hold on every opportunity for carrying it on. The consider- 
 ation of the time you have already lost and misspent should 
 
THE UNREaENERATE RESTORED. 139 
 
 make you the more diligent in what remaineth. How much 
 of it have you lost in youth ; how much in ignorance ; how 
 much more in negligence ; how much in worldliness ; how 
 much in pastimes ; how much in idle words ; how much in 
 actual sins and provocations against God. And now it may 
 be near the evening of your day ; and will you not spend 
 the evening which God is mercifully lengthening out, with 
 extraordinary care and diligence ? If a traveller lose the 
 beginning of the day, he must travel the faster in the even- 
 ing, otherwdse he may fall short of his journey, and have 
 his lodging to seek for when night comes. Paul had mis- 
 spent much of the beginning of his life ; and this considera- 
 tion, when his eyes were opened, stirred him up to be the 
 more diligent in the service of God, so that he was more 
 zealous than any of the rest of the apostles. man, follow 
 his example, and trifle no longer in the work of God. Art 
 thou not convinced thou hast squandered away enough of 
 this precious treasure of time already? And wilt thou also 
 misspend and throw away the little that remains ? Oh, be 
 not so foolish. 
 
 3. Be careful to raze all false foundations, and build your 
 hopes of salvation upon the only sure rock Jesus Christ. 
 Let it not discourage thee from digging to the foundation, 
 that so much of thy day is lost ; for it is better to do it late 
 than never. Remember, how miserable is the condition of 
 that house which is built upon the sand. Matt. 7 : 27. For 
 when the flood comes, and the storm arises and beats upon 
 it, great and dismal will the fall of that house be. Do not 
 build your hopes of heaven upon God's labsolute mercy, upon 
 your convictions, upon your freedom from gross sins, upon 
 your prayers or tears, upon your morality and just dealings 
 with men. Though these be necessary and excellent in 
 themselves, yet they are false foundations to build the hopes 
 of your justification and salvation upon, seeing they are 
 wholly insufficient to bear such a weight. However much 
 
140 AFFLICTED MAN'S COMPANION. 
 
 these things have been esteemed and valued by you formerly 
 ia the matter of justification, yet, if you resolve to be a U'ise 
 builder you will let them all go, yea, count them all but 
 loss and dung, that you may win Christ our only hope, 
 build on him alone, and be found in him, not having on your 
 own righteousness, which is but filthy rags. 
 
 - Well, then, raze and tear up every false foundation ; dig 
 deep, till you win to the rock Christ. Dig deep into the 
 holy law and nature of God; dig till you see the infinite 
 strictness of divine justice, the unspeakable evil that is in 
 sin, the hidden vileness and abominations of the heart, your 
 own inability to-do any thing for your help and relief Dig 
 yet further, till you see the infinite fulness and freeness of 
 God's grace in Jesus Christ — that suitable remedy that an- 
 swers all a poor sinner needs. Dig deep, and dig on till you 
 win to this Rock ; let your cry to God still be, Lord, lead 
 me to the rock Christ, and his all sufficient righteousness 
 only. Act faith upon this rock, rely on it, build all your 
 hopes on it, and say, "This is my rest for ever ; here will I 
 dwell, for I have desired it. Lord, the desire of my soul is 
 only to Christ, and to the remembrance of his name."- '■ ', - 
 4. If you would rightly improve the sparing mercy and 
 goodness of God, let it lead you to repentance and reforma- 
 tion of life. Turn from all these sins, whether of omission 
 or commission, now in the day of health, which conscience 
 challenged you for in the time of sickness. Mind Christ's 
 caution and warning to healed sinners : " Behold, thou art 
 made whole ; sin no more, lest a worse thing come unto 
 thee." John 5 : 14. Oh let thy sin die with thy sickness, 
 and do not relapse into thy former security and sinful ways. 
 Beware of returning with the dog to thy vomit, and like the 
 sow that is washed, to the wallowing again in the mire of 
 thy former sins and uncleannesses, lest being entangled and 
 overcome again with the filthiness which thou now hast 
 escaped, thy latter end prove worse than thy beginning. 
 
THE UNREaENERATE RESTOHED. Ul 
 
 5. And to sura up all I shall say in this chapter, be 
 careful to redeem time, and active in providing for an eternal 
 state. prize and value the mercy of health and strength 
 more than ever. Sympathize with those who are still lying 
 on sick-beds, and under languishing distempers ; neglect not 
 to pity and pray for them. Remember the distressed case 
 you were in yourself when you had no rest in your bones, 
 when wearisome nights were appointed to you, and you 
 were full of tossings to the dawning of the day. Consider 
 how slippery is your standing. Though the late storm of 
 trouble b*i over, yet the clouds will return after rain. 
 
142 AFFLICTED MAN'S COMPANION, 
 
 CHAPTER VII. 
 
 DIRECTIONS TO THE SICK WHO ARE APPARENTLY IN A 
 DYING CONDITION, AND DRAWING NEAR TO ANOTHER 
 WORLD. 
 
 I HAVE already in the first, third, and fourth chapters, 
 given several directions concerning our submission to the 
 will of G od, making preparation for death, calling for minis- 
 ters, edifying others by our discourses, settling our worldly 
 affairs, etc., and therefore I shall not repeat them, but pro- 
 ceed to speak of other things. Only let me add this word, 
 if you have hitherto neglected to make your wills, settle 
 your worldly affairs, send for ministers to discourse with and 
 pray over you ; delay it no longer, but do it speedily, while 
 you have the use of your reason and understanding. And 
 what I have more to say, take it in the following direc- 
 tions. 
 
 DiRFXTiON 1. Consider, when death stares you in the face, that 
 now is the time, if ever, to exejrt the utmost activity in pre- 
 paring to meet it. . I , -- 
 
 Alas, it is to be regretted that the greater part of men 
 neglect their souls, misspend their lives, misimprove their 
 health, and leave undone the work for which they were cre- 
 ated, preserved, and favored with the gospel. Surely a near 
 prospect of death and judgment cannot but be distressing to 
 such persons. What a melancholy thought must it be for a 
 dying man, " Oh, I had all my time given me to make prep- 
 aration for endless eternity ; and alas, I never minded it 
 till now that I must leave this world. Is there any hope 
 for such a careless and miserable sinner ?" I acknowledge 
 the case is sad, but yet it is not remediless nor desperate ; 
 seeing there is a sacrifice provided for your sins, and an all- 
 sufficient Saviour who never cast out any humbled soul that 
 came to him for mercy. You have great reason indeed to 
 
THE SICK AND DYING. ^ 143 
 
 abhor and condemn yourself before God for your sin and 
 folly ; yet despair not, but believe, whatever be your sins, 
 your dangers, your fears, and temptations, that Jesus Christ 
 is both able and willing to save to the uttermost all that 
 come to God by him ; and that his grace aboundeth more 
 than your sin aboundeth. how glad would devils and 
 damned souls in hell be, if they were but in your case, and 
 had your offers and hopes ; how diligently would they im- 
 prove the time of mercy. be persuaded then to spend the 
 little time that now remains with the utmost care, in making 
 penitent confession of sin to God and applying to the blood 
 of Christ for pardon. Nay, even the best of God's people 
 have need to be diligent at this time, in making actual prep- 
 aration for dying. God is now saying to you, as Joshua 
 did to the Israelites, " Prepare your victuals, for within three 
 days ye shall pass over this Jordan, to go in to possess the 
 land which the Lord your God giveth you." Joshua 1:11. 
 Lay in provision for your passing over this Jordan of death ; 
 you know not how rough the passage may be. 
 
 I shall give some motives to press this diligent and active 
 preparation ; and therefore consider, 
 
 1. The short time of your life that remains is all the 
 time you have for working out your salvation. What you 
 do for attaining heaven and avoiding hell must be done now 
 or never ; for there is no work nor device in the grave 
 whither thou goest, nor is there any coming back to this 
 world to amend what hath been amiss. Dying is a thing 
 you cannot get a trial of; it is what you can only do once, 
 and no more. Heb. 9 :27J.4m' vi 
 
 2. Be diligent now, for as soon as death gets a commis- 
 sion to cut you off, it will execute it ; it will not spare you, 
 nor allow you one minute more time to prepare for eternity. 
 The most merciless enemies have sometimes been overcome 
 by the prayers and tears of such as on their knees did beg a 
 little more time to prepare for another world, and have listen- 
 
144 AFFLICTED MAN'S COMPANION. 
 
 ed to their requests ; but this enemy, death, will not grant 
 one moment's respite. 
 
 3. Consider that your eternal state and condition will be 
 according to the state in which you die. Death will open 
 the doors either of heaven or hell to you, in one of which 
 you shall take up your eternal abode. As the tree falls at 
 death, so will it lie through eternity. 
 
 4. Consider what a serious and awful matter it is to die 
 and go into another world; for then you will have immedi- 
 ately to do with God your judge ; there will be no veil then 
 between him and your soul. You will then enter into a 
 world of spirits, wherewith you are so little acquainted, not 
 knowing but devils must be your companions for ever. 
 Surely then it is your interest to give all diligence now, to 
 make your acquaintance with the Lord of that world, before 
 you enter into it. 
 
 5. Put forth thy utmost activity for thy soul now ; for be 
 sure Satan will put forth his utmost against it. If thou be 
 in a Christless state at this time, he will use all his efforts 
 and stratagems to keep thee from Christ, either by flatter- 
 ing thee that thy state is good, thereby to lull thee asleep in 
 sin and security, or by telling thee it is too late to help mat- 
 ters with thee, thereby to drive you into despair. The devil 
 will leave no method unattempted to ruin thy soul when 
 death is near : for he knows his time is short ; and if he 
 catch not the soul then, he will never get it : and neither 
 can he hurt it hereafter ; for if once it enter heaven, he can 
 trouble it no more. 
 
 If thou art a believer in Christ, Satan thy malicious 
 enemy will not fail to attack thee at this time with all his 
 might ; for though he may know he cannot keep thee out of 
 heaven, yet he will labor to render thy passage towards it 
 as dark, tempestuous, and uncomfortable as possibly he can. 
 But it k the believer's happiness that this cruel enemy is 
 under a strong chain, and cannot do all he would ; for Jesus 
 
THE SICK AND DYING. 145 
 
 Christ is the good shepherd that hath undertaken for all his 
 sheep. Nevertheless, by his wise permission, this adversary 
 may sometimes give great disturbance to a dying saint ; 
 which calls thee to the greatest diligence and watchfulness 
 at this time. It is the observation of one, that as the devil 
 is most busy at the conclusion of a duty, as of prayer, that 
 the Christian, may be most disturbed and distracted when he 
 is to close up all in the name of Christ, and so all his desires 
 be frustrated ; so he is. most busy in the conclusion of our 
 days and when death is at hand, seeking by temptations, 
 distractions, and false imaginations to do us all the mischief 
 he can, and all because he knoweth his time is short. " The 
 devil is come down, having great wrath, because he know- 
 eth that he hath but a short time." Rev. 12 : 12. He 
 may fitly be called the wolf of the evening, mentioned in 
 Jer. 5 : 6, because he comes forth most fiercely in the even- 
 ing of men's lives, to assault their precious souls. Yea, so 
 busy is he sometimes with believers under dangerous sick- 
 ness, seeking to overthrow their faith and assurance, that it 
 is the observation of a good man, that he seldom seeth a sick 
 saint, followed close by temptations, recover.of that sickness ; 
 for Satan, knowing he hath but little time, proves as trouble- 
 some to him as he can. Hence that great man of God Mr. 
 Knox, said, when he came to die, " In my lifetime the devil 
 tempted me to despair, casting my sins in my teeth ; but 
 now in my sickness he tells me I have been faithful in the 
 ministry, and so have merited heaven ; but blessed be God, 
 who brought these texts into my mind : Not I, but the grace 
 of God in me, "What hast thou, that thou hast not receiv- 
 ed ?" The children of Israel had never such hot work from 
 their enemies, as when they just came to enter into the 
 promised land. 
 
 What need then hast thou, believer, to be diligent in 
 thy preparations on a dying bed to quicken grace : put forth 
 thy utmost strength ; bring all the assistance thou canst 
 
 Affl. Man's Comp. / 
 
146 AFFLICTED MAN'S COMPANION. 
 
 from the Captain of thy salvation, when thou hast such a 
 cruel enemy to encounter with. Now is the time for action, 
 though indeed it were wisdom to leave as little to be done 
 at this time as possible. 
 
 Direction 2. Continue to the last in the exercise of true repent- 
 ance and humiliation for sin. 
 
 Possidonius, who wrote the life of Augustine, saith, that 
 he heard him often say in his health, that repentance was 
 the fittest disposition both for dying Christians and minis- 
 ters ; and for himself, that he died with tears in his eyes, 
 weeping for sin. When death approacheth nearest, we 
 should thus stir up ourselves to give sin the most deadly 
 blow of any we have given it all our life. As it is most 
 laudable to die forgiving sinners that have wronged us, so 
 also taking revenge upon sin that hath injured a gracious 
 God. The apostle tells us, that indignation and revenge 
 attend true repentance. 2 Cor. 7:11. Wherefore, as Samuel 
 took vengeance on Agag a little before his death, and Moses 
 at God's command avenged the children of Israel of the Mid- 
 ianites just before he was gathered to his people. Numbers 
 31 : 2, and dying Samson gave a more fatal blow to the 
 Philistines than any he had given them before ; so a dying 
 Christian should at the last take the severest revenge upon 
 sin, which hath so oft through his life dishonored God, 
 pierced Christ, and grieved his Holy Spirit. It is the last 
 opportunity you will have to show your indignation at it, 
 and therefore do it effectually. 
 
 Again, consider it is old sins unmourned for, that many 
 times keep believers so much in the dark when they come 
 to die. These do raise so many thick clouds about their 
 evening sun, and hinder them from going off the stage with 
 such comfortable assurance of God's love as they might oth- 
 erwise attain to. These did very much hinder Job's peace 
 in the day of affliction, as he complains, "Thou makest me 
 to possess the iniquities of my youth." Job 13 : 26. It is 
 
THE SICK AND DYING. 147 
 
 a sad thing when young sins and old bones meet together. 
 Oh that young people would mind this in time ; you are 
 doing that now which will abide with you to old-age, if not 
 to eternity. Sin must be bitter some time or other, for God 
 calls it a root that bears gall and wormwood. Deut. 29 : 18. 
 Israel could not have peace nor success while there was an 
 Achan in the camp ; so neither can you have consolation or 
 assurance while any sin lies unreckoned for in the conscience. 
 Make a thorough search then into old sins, and mourn over 
 them. We find Paul frequently calling over the sins of his 
 hfe, and even those he. was guilty of before conversion : "I 
 was injurious, a blasphemer," etc. ; whereby he maintained 
 much inward peace and consolation. Be oft looking back 
 to old sins with inward sorrow and faith in Christ's blood, 
 if you would have a death-bed easy and soft to you. 
 
 Direction 3. Be mindful of all acts of justice and charity which 
 may be incumbent upon you at this time. 
 
 It is great wisdom in men to settle their worldly affairs 
 in the time of health, that so their minds may be free for 
 spiritual exercises, and not disturbed with earthly cares and 
 business when they come to a dying bed ; but if this hath 
 been neglected hitherto, it must not be omitted now. I 
 have given directions about it, Chapter I., Direction 6, so 
 that I shall say little here : only be careful to do justice to 
 every man, as much as in you lieth ; and particularly, by 
 making a just and rational provision for your wife and chil- 
 dren ; by ordering payment of all your just debts, without 
 defrauding any of your lawful creditors; and by making res- 
 titution in case you have wronged any man. If justice be 
 not done in these matters, how can your souls be disbur- 
 dened of guilt ? 
 
 In the next place, forget not the acts of charity which 
 God requires of all the professors of the gospel. 
 
 1. Seek reconciliation with your neighbors, where any 
 
 r 
 
148 AFFLICTED MAN'S COMPANION. 
 
 difierence or mistakes have taken place, that so you may- 
 die in peace and charity with all about you. 
 
 2. Be ready from the heart to forgive those that have 
 done you any wrong. If the natural sun should not go 
 down upon our wrath, much less should the sun of our 
 lives. If you carry an unforgiving spirit with you into an- 
 other world, how can you expect to meet with a forgiving 
 God there, when he hath expressly declared, " If ye forgive 
 not men their trespasses, neither will your Father forgive 
 your trespasses?" Matt. 6 : 15. Oh, then, imitate your glo- 
 rious Saviour and his martyr Stephen, who at their death 
 begged mercy from God for those that mortally hated them. 
 Luke 23 : 34 ; Acts 7 : 60. 
 
 3. If the Lord hath given you substance, honor the Lord 
 with it by leaving some part of it to the poor, and to pious 
 uses. I have pressed this once and again before, but I men- 
 tion it frequently, because it is much forgotten by dying per- 
 sons in our age. Remember, it is not left arbitrary to you 
 to give or not, as you please ; no, for God doth charge it 
 upon you as a duty, yea, a debt that you owe him : " Charge 
 them that are rich in this world, that they do good; be rich 
 in good works, ready to distribute." 1 Tim. 6 : 17, 18. 
 And he pronounceth them blessed who consider the poor. 
 Psalm 41:1. I grant that people are not to leave all their 
 works of charity to a death-bed. These should also be 
 minded in our lifetime, so as to make our own hands our 
 executors, and our own eyes the overseers of our charitable 
 projects ; but surely it is a proper season for showing charity 
 to God's poor when we are leaving them, and dannot have 
 opportunity for showing it more. Remember what is re- 
 corded of Dorcas after her death, Acts 9 : 36, that she was 
 a woman full of good wotks and alms-deeds ; and her friends 
 showed the effects of her charity to Peter after her death : 
 all which was written for our example and admonition, that 
 we may be rich in such good works, that our friends may 
 
THE SICK AND DYING. 149 
 
 have them to show after our death. Surely it is a sign of 
 the degeneracy of this age, and that religion is on the declin- 
 ing hand, when people generally fall so short of the zeal and 
 piety of their fathers in this matter. 
 
 4. It would be a commendable work of charity in dying 
 persons, to be giving many good counsels to their relations 
 and children, and to be putting up many fervent prayers to 
 God for them. So Christ, when near to death, committed 
 his spiritual children to his Father, and earnestly begged his 
 protection and care of them : "I am no more in the world, 
 but these are in the world : keep them through thy name ; 
 keep them from the evil." John 17 : 11. In like manner 
 cry to God for your children : " Lord, thou hast graciously 
 given them to me ; I now restore them back to thee. They 
 were born to me once ; that they may be born to thee a 
 second time. I am leaving them in the midst of snares and 
 temptations ; that it may be their happiness to be pre- 
 served in Christ Jesus. Keep them by thy power through 
 faith unto salvation. Oh take them within the bond of thy 
 covenant, and be thou their father, to protect, direct, and 
 provide for them; give them a name in thy house better 
 than of sons and daughters, that I may meet with them at 
 thy right hand with everlasting joy." 
 
 5. Be suitably concerned also «for the whole church of 
 Christ, and especially for those that are in affliction, that 
 God may loose their bonds, and send them liberty and pros- 
 perity in his due time. "Do good in thy good pleasure unto 
 Zion ; build up the walls of thy Jerusalem. Peace be within 
 her walls, and- prosperity within her palaces." 
 
 Direction 4. Labor to overcome the love of life and the fear 
 of death, that you may attain to willingness to die and leave 
 the world when God calleth you to it. 
 
 It is no wonder that a wicked man, or one that hath no 
 interest in Christ, should be unwilling to die : for, he is 
 affrighted with the guilt of past sins, and the fears of future 
 
150 AFFLICTED MAN'S COMPANION. 
 
 torments ; and it is impossible to be rid of these till he be- 
 come a true believer in Christ. No man hath ground to 
 welcome death but the believer ; yet it is to be regretted, 
 that so many of them should appear unwilling to leave this 
 world, which is nothing to them but a wilderness and weary 
 land. Lot's soul was vexed and troubled in Sodom, and»yet 
 he was loath to leave it ; so some believers, when called to 
 leave a vexing world, do show much hankering towards it, 
 and linger behind. This proceeds partly from nature, which 
 dreads a dissolution, and partly from the weakness of grace. 
 But 0h4et all God's children labor to overcome this aver- 
 sion, and go forth to meet death- half-way and bid it wel- 
 come. And for their help in this matter, I will lay before 
 them the following arguments. 
 
 ~ 1. Consider how little reason a believer hath to be much 
 in love with this present life. It is a sinful life ; sin dwells 
 in your nature, breaks out in your life, and pollutes all your 
 duties. How often have you groaned under this burden ; 
 and should you not be glad to be eternally delivered from it ? 
 It is a life of diseases and infirmities ; and should you not 
 be willing to be cured of them all at once ? It is a life of 
 temptation : Satan is still harassing thee, and should you 
 not be desirous to be out of his reach ? It is a life of perse- 
 cutions from the wicked : they hate, reproach, and injure 
 you many ways ; and is it not desirable to be '* where the 
 wicked cease from troubling, and the weary be at rest ?" It 
 is a life of clouds and darkness ; your sun is often veiled, and 
 your evidences obscured, which occasions many bitter com- 
 plaints ; and should you not desire that time when the day 
 shall break and all shadows fly away ? It is a life of calam- 
 ities and fears ; it is like a stormy sea, where one wave rolls 
 upon the back of another ; and when one calamity is past, 
 we many times fear a greater is coming ; and sometimes the 
 heavens turn so black and gloomy, that we fear a hurricane 
 of judgments is ready to blow ; and should you not bless God, 
 
THE SICK AND DYING., 151 
 
 when he comes by death to house your souls, and set you out 
 of harm's way ? It is in mercy that God takes away the 
 righteous from the evil to come. Isa. 57 : 1. So dealt he 
 with Josiah : "I will gather thee unto thy, fathers, and thou 
 shalt be gathered into thy grave in peace ; and thine eyes 
 shall not see all the evil which I will bring upon this place." 
 2 Kings, 22 : 20. So is it observable that Methuselah died 
 the very year of the flood, Augustine a little before the sack- 
 ing of Hippo, Parens just before the taking of Heidelberg, 
 Luther observes that all the apostles died before the destruc- 
 tion of Jerusalem ; and Luther himself died before the bloody 
 wars broke out in Germany. Thus God frequently hides his 
 people from the temptations and troubles that are coming on 
 the earth. Why ? he sees many of them not in case to 
 endure them ; and therefore he in mercy takes them away 
 from a tempting and sinning world, to a land of holiness and 
 rest. While we are here, we live in a world that lies in 
 wickedness ; every sense of the body betrays the soul into 
 sin : the poor soul can scarce look out at the eye, and not be 
 affected ; nor hear by the ear, and not be distracted ; nor 
 smell at the nostrils, and not be tainted ; nor taste at the 
 tongue, and not be allured ; nor touch by the hand, and not 
 be defiled. 
 
 believer, what is this life that thou art so fond of? it 
 is but a living death, or dying life. It is full of grief for 
 things past, full of labor for things present, and full of fears 
 for things future. The first part of our life is spent in folly ; 
 the middle part is overwhelmed with cares, and the latter 
 part is burdened with infirmities and age. And what gain 
 we by prolonging this life ? nothing but to suffer more evil. 
 And should a Christian be unwilling to be rid of those griev- 
 ances ? 
 
 2. Consider that dying is appointed as the way, and the 
 only way to glory; there is no way to enter the promised 
 land, but by crossing the Jordan of death. And should not 
 
152 AFFLICTED MAN'S COMPANION. 
 
 a stranger desire to be at home with his friends, though he 
 hath a rough way and stormy sea to pass ? Is there any 
 home Hke heaven, where your incomparable friend Christ is? 
 what a happiness is it to be with Christ, and to see him 
 as he is. How happy do you think Peter, James, and John 
 were, in being taken up to mount Tabor, to be eye-witnesses 
 of their Saviour's transfiguration ; but, believer, death 
 procures a greater happiness to you : it ushers you to mount 
 Zion, where you shall not only sec your Saviour whiter than 
 the snow, and brighter than the sun, but yourself transfig- 
 ured with him, made like him, and eternally secure of his 
 presence. The three apostles saw but two prophets ; but 
 you shall see all the prophets, all the apostles, all the patri- 
 archs, all the martyrs, all the holy persons you ever con- 
 versed with on earth, and, in fine, all the saints in heaven, 
 each of them shining as the sun ; and how sweet will their 
 company be I how soon will the trifles of the world van- 
 ish, and all its pleasures be forgotten, when once the believer 
 gets a view of that captivating glory above. When the 
 shepherds heard but some few notes of the angels' song who 
 praised God at the nativity of our Saviour, they presently 
 left their flocks, and ran to Bethlehem to behold the child 
 Jesus lying in the manger ; how much more cause hath a 
 believer to leave all the pleasures of the world, and run to 
 behold an exalted Jesus sitting on the throne of his glory, 
 with all his saints and angels singing praises around him ? 
 
 If Cato and Cleombrotus, two heathens, after reading 
 Plato's book of the immortality of the soul, did voluntarily, 
 the one fall on his sword, the other break his neck from a 
 precipice, that they might the sooner come, as they fancied, 
 to partake of those joys ; what a shame is it for Christians, 
 who have a surer and clearer discovery of those things from 
 God's own book, to be found unwilling to enter into those 
 heavenly joys, when their Redeemer calls for them thither ? 
 
 3. Consider how willing Christ was to come from heaven 
 
THE SICK AND DYINa. 153 
 
 to earth for you ; and should you be unwilling to remove 
 from earth to heaven for him, yea, for yourselves ? for the 
 gain is yours. did Christ assume your nature, become 
 obedient to death, and purchase an inheritance for you with 
 his blood ; and will you be backward to go and take posses- 
 sion of it? for a Christlike obedience. 
 
 4. Consider what a reproach is cast on Christianity by 
 a believer's unwillingness to die. For Christians to pray 
 and speak much of Christ, of heaven and glory, and yet be 
 unwilling to enter into that glory, what is it but a mistrust- 
 ing of God, and a tempting of strangers to think there is no 
 reality in religion ? 
 
 And since death is not easy to grapple with, receive the 
 following COUNSELS how to attain to this blessed disposition, 
 a willingness to die. 
 
 1 . Be frequently putting forth the acts of faith upon the 
 righteousness of Christ ; and believe that Christ died to bring 
 in a perfect righteousness for believers, that they all might 
 be complete in him. Now why should a believer be afraid 
 to appear before God in Christ's righteousness, which is so 
 pleasing and acceptable to him? They are said to be 
 " without fault before the throne of God." Rev. 14:5. If a 
 believer were to appear before God in his own righteousness, 
 clothed with his own duties and performances, it would be 
 dreadful to think of dying ; but to have the white garment 
 of our elder Brother to put on, gives another view of death. 
 Alas, it is our neglecting the daily exercise of faith in the 
 righteousness of Christ, that makes the thoughts of death so 
 unwelcome. 
 
 2. "When you attain to peace and reconciUation with 
 God, labor to preserve it. State and clear your accounts 
 with God every day; and watch against those sins that 
 wound conscience, waste comfort, and grieve the Spirit of 
 adoption. When we think God is displeased with us, we 
 are afraid of going to him. 
 
 7* 
 
154 AFFLICTED MAN'S COMPANION. 
 
 3. Study to be more denied to the enjoyments of this 
 hfe, and to use them with a holy indifference ; otherwise 
 there will be an unwillingness to leave them. 
 
 4. Labor to be deeply sensible of the burden of indwelling 
 sin and corruption, and the workings thereof in your heart ; 
 and this will make the thoughts of death welcome, because 
 it eternally delivers you from it. 
 
 5. Seek further discoveries of the loveliness of Christ, 
 and the daily exercise and increase of your soul's love to him ; 
 for it is the nature of love to long after communion with the 
 person that we love. 
 
 6. Make death familiar to you by frequent forethoughts 
 of it. Retire oft from the world to think of dying, even when 
 you are in your best health. 
 
 • 7. Be much taken up in the sweet employment of prais- 
 ing God, and exalting the worthy Lamb that was slain ; 
 and this will incline you to be there where this is the con- 
 tinued work. 
 
 8. Be oft thinking of those warnings and forerunners of 
 death, which God sends to wean your heart from the love of 
 life, and dispose you to a willingness to die. For this end, 
 God sends manifold diseases, pains, infirmities, wants, straits, 
 losses, crosses, and disappointments. And in a special man- 
 ner, let old people view the forerunners and harbingers of 
 death which God sends to prepare his way ; such as the de- 
 cays and infirmities of old-age, which we have elegantly de- 
 scribed in figurative expressions, Eccles. 12:2—7: "Then 
 the light of sun, moon, and stars shall be darkened;" that 
 is, in old persons, the intellectual powers and faculties, which 
 are as lights in the soul, shall be weakened. And then "the 
 clouds return after rain;" that is, their distempers are fre- 
 quent, like a continual dropping in a rainy day, and the end- 
 ing of one is but the beginning of another. Verse 3. " Then 
 the keepers of the house do tremble;" that is, the head and 
 hands which were employed for the preservation of the body 
 
THE SICK AND DYINa. 155 
 
 do shake. "The strong men bow themselves;" that is, the 
 legs and thighs, which are the pillars of the house, become 
 weak and feeble. "The grinders cease because they are 
 few;" that is, the teeth, which, hke the upper and nether 
 millstone do grind out meat and prepare it for digestion, then 
 cease to do their part. ■' Those that look out of the windows 
 are darkened;" that is, the eyes wax dim, whereby God calls 
 us to turn them away from beholding vanity, to look after 
 the things that are not seen. Verse 4. " The daughters of 
 music are brought low ;" that is, they have neither voice nor 
 ears : they can neither sing themselves, nor take pleasure in 
 the voice of singing men or women. Then death pulls us 
 as it were by the ear, to think of the music above. Verse 5. 
 " The almond-tree flourisheth ;" that is, the hair grows white, 
 like the almond-tree in blossom. And as the out-parts of 
 the body do weaken and decay, so also do the inward parts 
 thereof; therefore it is said, verse 6, "The silver cord shall 
 be loosed, the golden bowl broken, the pitcher broken at the 
 fountain, and the wheel broken at the cistern;" that is, the 
 silver cord of the sinews, is loosed, which carries the faculty 
 of sense and motion from the head, through the body ; the 
 head, which like a golden bowl or box, contains the brain, 
 that is, the fountain of sense and motion, through age is 
 broken and turns crazy ; the pitchers and wheels of the 
 arteries, which carry the nourishing blood and vital spirits 
 from the well of the heart unto each part of the body, be- 
 come like broken vessels. All these things do warn old per- 
 sons to take their afiections off from the things of time and 
 set them upon things above, that they may be helped to say, 
 We "desire to depart and to be with Christ." 
 
 But after all, some believers will have objections against 
 willingness to die ; some of which I shall consider. 
 
 Objection 1. I am about to be cut off in the flower of 
 my age. 
 
 Answer. Instead of fretting on this account, you ought 
 
 ^* 
 
156 AFFLICTED MAN'S COMPANION. 
 
 rather to adore and praise a gracious God, that is willing to 
 bestow the reward of the whole day upon thee, who hast 
 only labored some hours of it. Praise him that is willing 
 to take you so soon home ; whereby you will prevent much 
 sin and sorrow in the world. 
 
 Objection 2. I have houses and lands, and a comforta- 
 ble dwelling on the earth. 
 
 Answer. These are only needful in yqur passage through 
 the world ; above, there is no use for these comforts. There 
 God provideth mansions for his people a thousand times more 
 comfortable. John 14:2; 2 Cor. 5:1. Surely houses of 
 God's building and of Christ's furnishing are preferable to 
 the cottages built by men's hands. 
 
 Objection 3. But I am loath to leave God's ordinances, 
 and the sweet communion I have had with him therein. 
 
 Answer. Above, there will be no need of ordinances, sa- 
 craments, bibles, or ministers ; for the lamb will be the light 
 of the heavenly temple, and all hid things in religion will 
 be discovered in Christ's face. There you will celebrate an 
 eternal Sabbath, drink the fruit of the vine new with Christ, 
 be ever with the Lord, without any cloud or interruption of 
 your communion with him. Is it any loss to be taken from 
 the shallow streams, and set by the fountain that is ever full 
 and running over ? 
 
 Objection 4. I am loath to leave the company of godly 
 friends and relations. 
 
 Answer. Death will take you to your friend Christ, 
 which is far better than them all. And for one friend you 
 lose on earth, you shall find a hundred in heaven ; and those 
 godly relations you leave here, you shall meet again there, 
 where you will have far sweeter communion than you can 
 possibly have upon earth with them, or the best of men, 
 who, while here, have several infirmities and passions, that 
 many times make their converse less pleasant. 
 
 Objection 5. But I would fain see the glory of Zion 
 
THE SICK AND DYING-. 157 
 
 upon earth, when God's promises to her shall be accom- 
 plished. 
 
 Answer. So Moses would fain have seen Israel's happi- 
 ness in the promised land ; ^but his dying in the firm belief 
 of God's fulfilling all his promises to them there, was more 
 acceptable to God than his beholding the performance. 
 And the glory of the church militant is a sight nothing 
 comparable to that of the church triumphant above. 
 
 Objection 6. But I would gladly stay to do God 
 more service in his church below, whose necessities are so 
 great. 
 
 Answer. You will not want opportunity for serving and 
 glorifying God above, where you will be in far better case 
 for it. Here, our hearts are often out of tune for God's work, 
 and we are forced to hang our harps upon the willows ; but 
 above, there are no willows to hang them on ; no saint there 
 will ever complain of any indisposition of heart or tongue. 
 
 Moreover, God knows the necessities of his church, and 
 is more concerned for them than thou canst be; and it is 
 easy for him to raise up instruments to carry on his work 
 when thou art gone. 
 
 Objection 7. I am afraid of the pain and pangs of 
 death. The thoughts of these make me shrink back. 
 
 Answer. Many die without much seeming sense of pain, 
 and it is probable have less pain at the hour of death, than 
 they have felt under previous diseases. Or if the pains be 
 sharp, they are soon over; and each pang of death will set 
 sin a step nearer the door, and thy soul a step nearer home ; 
 and therefore it becometh a Christian to die cheerfully, and 
 to be glad when he can find the grave. 
 
 Now, what I have said in this chapter is to the believing 
 soul ; for it is no wonder that the souls of the ungodly at 
 death shrink back into the body and tremble to go forth, 
 when they can have no prospect of any better lodging than 
 utter darkness. 
 
158 AFFLICTED MAN'S COMPANION. 
 
 Direction 5. Study to imitate the ancient worthies, by dying 
 in faith. 
 
 This was the character and epitaph of the Old Testa- 
 ment saints: "These all died in faith." Heb. 11 : 13. As 
 they had lived by faith, so they died in faith. They not 
 only continued true believers to the last, dying in the state 
 of faith, but they died in the exercise of faith also. Novi^ 
 the exercise of faith in dying includes several particulars 
 worthy to be imitated by all dying believers. 
 
 1 . An open and professed adherence to the doctrine of 
 faith and truths of Christianity. Tliis faith all Christians 
 should zealously own in the view of death, and persevere in 
 it to the last without wavering. This would be to die like 
 martyrs, though we die in our beds. How steadfastly did old 
 Polycarp adhere to Christ and his truths to the last, and so 
 died in faith. When he was urged by the proconsul to deny 
 Christ, he answered, " These fourscore and six years have I 
 served him, and he never once offended me ; and how shall 
 I now deny him?" 
 
 2. Dying in faith imports an inward, hearty, and firm 
 belief in the fundamental articles of the Christian faith, and. 
 improving them so as to make them the foundation of our 
 comfort and hope at the hour of death. For instance, we 
 must yield our departing souls, in the firm belief of their 
 living and existing in a separate condition after this life, and 
 of that future state of blessedness and rest which God hath 
 prepared for all believers. Again, we must dismiss this body 
 to the grave, in a firm belief and hope of a joyful resurrec- 
 tion at the last day. Thus that holy man Job both lived 
 and died in faith. "I know that my Redeemer liveth, and 
 that he shall stand at the latter day upon the earth. And 
 though aftet my skin, worms destroy this body, yet in my 
 flesh I shall see God." Job 19 : 25, 26. A Christian dies 
 in faith, when he so believes these truths as cheerfully to 
 o]3ey God's call, and venture into the invisible world upon 
 
THE SICK AND DYING. 159 
 
 the testimony which God has given concerning it ; as Abra- 
 ham did in going out to an unknown land. " By faith Abra- 
 ham, when he was called to go out into a place which he 
 should after receive for an inheritance, obeyed ; and he went 
 out not knowing whither he went." Heb. 11^: 8. 
 
 3. The believer dies in faith, when he makes fresh appli- 
 cation to Christ as his only hope and Saviour, takes him in 
 his arms of faith, as old Simeon did before his death, saying, 
 "In the Lord Christ 1 have righteousness and strength;" 
 though I have neither righteousness nor strength in myself, 
 yet I have both in him, my blessed surety and Redeemer. 
 We have many uses for faith in Christ at the hour of death. 
 By faith we must depend upon Christ's blood for making 
 atonement, and washing away the guilt of all our past sins. 
 By faith we must put on the righteousness of Christ for cov- 
 ering our naked souls, when they are to appear and stand 
 before God. By faith we must rely on Christ for strength 
 to suffer pain, resist temptations, and conquer death and all 
 our enemies. By faith we must look to Christ as our leader, 
 and trust him for our safe conduct through the dark valley 
 of death, and for our safe landing on the shore of glory. 
 
 4. The believer dies in faith, when he trusts his depart- 
 ing soul with confidence in his Redeemer's hand, saying with 
 Paul, " I know in whom I have believed, and am persuaded 
 that he is able to keep that which I have committed to him 
 against that day," 2 Tim. 1:12. This was the psalmist's 
 practice : " Into thy hand I commit my spirit ;' for thou hast 
 redeemed me, Lord God of truth." Psalm 31 : 5. So the 
 man that dies in faith commits the jewel of his soul to his 
 Uedeemer's keeping, and confides in his care of it. Why ? 
 he made it, he hath redeemed it, he loves it, it is his own, a 
 member of his body, and he will not hate his own flesh. 
 He loves his dying saints much better than we love an eye, 
 a hand, or any other member of our body, which, most cer- 
 taiiily, we will not lose, if it be in our power to save it. 
 
160 AFFLICTED MAN'S COMPANION. 
 
 5. Dying in faith imports that the dying saint confides 
 in God's faithfulness and truth for making good all those 
 promises to his church and people after his death, which are 
 not yet accomplished. We should go off the stage of life in 
 the firm belief of God's fulfilling all his promises concerning 
 the prosperity of his church, the calling of the Jews, the de- 
 struction of antichrist, and the second coming of our Lord ; 
 and likewise concerning our families, that God will be as 
 good as his word, and be a father to the fatherless, and a 
 husband to the widow. 
 
 Would you then be so happy as to die in faith, take these 
 
 ADVICES : 
 
 1. Be careful to get faith beforehand ; for death is a time 
 to use faith, not to get it. They were foolish virgins who had 
 their oil to buy when the bridegroom was close at hand. 
 
 2. Study to live every day in the exercise of faith ; and 
 be still improving and making use of Christ in all his offices, 
 and for all those ends and uses for which God hath given 
 him to believers. 
 
 3. Frequently clear up your evidences for heaven, and 
 beware of letting sin blot them to you. 
 
 4. Record and lay up the experiences of God's kind 
 dealings with you, and be often reflecting upon them, that 
 you may have them ready at hand in the hour of death. 
 
 5. Meditate much on those promises which have been 
 sweet and comfortable to you in the time of trial, and beg 
 that the Lord may bring them to your remembrance when 
 you come to die. 
 
 Direction 6. Place the examples of other dying saints before 
 you, and study in like manner to shine in grace, and be ex- 
 emplary in piety and heavenly discourse, for the glory of God 
 and good of souls, when you are going off the stage. 
 
 This is the last opportunity you can have of doing service 
 to God and the interests of religion ; wherefore strive to im- 
 prove it dihgently for the honor of God, and to the edifica- 
 
THE SICK AND DYINa. 161 
 
 tion of those that survive you. How pleasant is it to see 
 God's people leaving the world commending Christ and his 
 service, and perfuming the place they lie in with their last 
 breath. I have, Chapter III., Direction 5 and 6, adduced 
 several motives to press this point, and given directions con- 
 cerning the discourse and behavior of the children of God 
 when on sick-beds, which I shall not repeat. 
 
 That which I design here is, to set before you the ex- 
 amples of some eminent saints, and their pious and holy 
 sayings when they were dying ; and this in order to confirm 
 and establish others in religion, and also to excite them to 
 imitate those shining worthies when they also come to die. 
 Surely it is for this very end that God hath ordered us to be 
 compassed about with so great a cloud of witnesses. Heb. 
 12:1. Thus doth the apostle improve their example. 
 Heb. 11. And how earnest is he in this matter: "And 
 we desire that every one of you do show the same diligence, 
 to the full assurance of hope unto the end ; that ye be not 
 slothful, but folloM^ers of them who through faith and patience 
 inherit the promises." Heb. 6 : 11, 12. 
 
 I shall begin with some examples from the sacred 
 HISTORY ; and, 
 
 1. With the King of saints, our Lord Jesus Christ. 
 how sweet and comfortmg were his discourses unto his dis- 
 ciples when his death drew nigh; and what a heavenly 
 prayer did he make for them, and all his elect ones at that 
 time ! These we have recorded in the 14th, 15th, 16th, and 
 17th chapters of John : which are most seasonable at all 
 times for us to read and meditate upon, but especially when 
 death is approaching. And likewise let us read the history 
 of our Lord's crucifixion, in which we may observe the won- 
 derful expressions of his faith in God, his patience under suf- 
 ferings, his pity to his enemies, his love to his mother and 
 his disciples, his concern for his Father's glory, his obedience 
 in his death, and his willingness to be offered up. Thus the 
 
162 AFFLICTED MAN'S COMPANION. 
 
 blessed Sun of righteousness did shine forth most gloriously 
 at his setting, with the radiant beams of heavenly graces and 
 virtues ; and herein he hath set a pattern to all dying saints 
 to the end of the world. 
 
 2. Jacob, when he was on his death-bed, called his sons 
 together, and gave them many special charges and bless- 
 ings ; we have his excellent words recorded in Genesis 48 
 and 49. And in particular, how sweetly doth he speak of 
 the coming of the Messiah to them. Genesis 49 : 10, 18. 
 And how affectionately doth he commend God's goodness 
 and kind providence towards hinn through his life : " The 
 God which fed me all my life long unto this day, the Angel 
 which redeemed me from all evil, bless the lads." Gen. 
 48 : 15, 16. 
 
 3. Joseph, when he was dying, spoke lovingly to his 
 brethren, who had dealt cruelly with him, and assured 
 them of the Lord's faithfulness in keeping his promise to 
 their fathers : "I die, and God will surely visit you, and bring 
 you out of this land." Gen. 50 : 24. 
 
 4. Moses, when he was to go up to mount Nebo to die 
 there, left many blessings, and gave many weighty charges 
 to the children of Israel; we have his holy and ravishing 
 words recorded in Deut. 32 and 33. And particularly, how 
 pleasantly doth he commend God and his ways to the peo- 
 ple : " He is the Rock, his work is perfect ; for all his ways 
 are judgment ; a God of truth and without iniquity, just 
 and right is he." Deut. 32 : 4. 
 
 5. Joshua, when he was near his end, gave many solemn 
 charges and exhortations to the people, which we have nar- 
 rated in Joshua 23 and 24. Tliere we may see the remark- 
 able methods he takes to rivet impressions and convictions 
 upon them, now when he can instruct them no longer. And 
 particularly, he appeals to their consciences concerning the 
 faithfulness of God in keeping his word to them, that so he 
 might engage them to fidelity to him. " And behold, this 
 
THE SICK AND DYINa. 163 
 
 day I am going the way of all the earth ; and ye know in all 
 your hearts and in all your souls, that not one thing hath 
 failed of all the good things which the Lord your God spake 
 concerning you." Josh. 23 : 14. 
 
 6. David, when his end was near, assembled the people, 
 and solemnly charged them, as in the audience of God, to 
 keep his commandments. 1 Chron. 28 : 8, 9. And partic- 
 ularly, he charged his son and successor, Solomon, to know 
 the God of his father, and to serve him with a perfect heart 
 and with a wiUing mind. 
 
 7. The apostle Paul, when taking his last farewell of 
 the elders of Ephesus, most solemnly charges them to take 
 heed to themselves and the flocks over which the Holy 
 Ghost hath made them overseers. Acts 20 : 28. And how 
 sweetly doth he sing in the view of approaching death : " I 
 am now ready to be offered, and the time of my departure is 
 at hand. I have fought a good fight, I have finished my 
 course, I have kept the faith. Henceforth there is laid up 
 for me a crown of righteousness, which the Lord, the right- 
 eous Judge, shall give me at that day ; and not to me only, 
 but unto all them also that love his appearing." 2 Tim. 
 4 : 6-8. 
 
 In imitation of these scripture saints, the people of God 
 in all ages have studied to glorify God and edify men at their 
 death, by commending God and godliness to their friends 
 and families. These we ought to teach by our example, 
 both how to live and how to die, as others have done be- 
 fore us. Thus said once a Hying saint to his family, " I 
 have formerly taught you how to live, and now I teach you 
 how to die." 
 
 Now, because in all ages the words of dying Christians 
 have been much observed, and God hath remarkably blessed 
 them to the establishment and confirmation, quickening and 
 exciting of others to imitate them, I shall bring examples 
 from HUMAN HISTORIES and writings, and mostly from Clark's 
 
164 AFFLICTED MAN'S COMPANION. 
 
 Lives, of sundry eminent saints whose graces, have shone 
 brightest, and their sayings been most heavenly, when the 
 sun of their life was at the setting. 
 
 1 . That old disciple Polycarp, when he came to the stake 
 at which he was burnt, desired to stand untied, saying, 
 " Let me alone ; for He that gave me strength to come to the 
 fire, will give me patience to endure the flame without your 
 tying." 
 
 2. So holy Cyprian triumphed over death, saying, " Let 
 him only fear death, who must pass from this death to the 
 second death," When he heard the sentence of death pro- 
 nounced against him, he said, " I thank God for freeing me 
 from the prison of this body." 
 
 3. Basil, when the emperor Yalens sent his officers to 
 tempt him with great preferments to turn from the faith, 
 rejected them with scorn, saying, "You may offer these 
 things to children." And when they threatened him with 
 sufferings, he said, "Threaten your purple gallants with 
 these things, that give themselves to their pleasures." 
 
 When Modestus the prefect threatened Basil to confiscate 
 his goods, to torment him, to banish him, or kill him, he 
 answered, " He need not fear confiscation, that hath nothing 
 to lose ; nor banishment, to whom heaven only is a country ; 
 nor torments, when his body would be dashed with one blow ; 
 nor death, which is the only way to set him at liberty." 
 The prefect telling him he was mad, he said, "I wish I may 
 for ever be thus mad." 
 
 4. Ignatius being led from Syria to Rome to be torn in 
 pieces of wild beasts, expressed his fear lest it should hap- 
 pen to him as to some others, that the lions out of a kind of 
 reverence, would not dare to touch him. And therefore he 
 often wished that " their appetites might be whetted to dis- 
 patch him. For," said he, " the lions' teeth are but like a 
 mill, which though it bruiseth, yet wasteth not the good 
 wheat, only prepares and fits it to be made pure bread. Let 
 
THE SICK AND DYINa. 165 
 
 rae be broken by them, so I may be ma4e pure mancbet 
 for heaven." 
 
 5. The great Mr. Knox, our reformer, when he lay dying 
 was much in prayer, ever crying, " Come, Lord Jesus ; sweet 
 Jesus, into thy hands I commend my spirit." Being asked 
 by those that attended him if his pain was great, he answer- 
 ed that " he did not esteem ihat a pain which would be to 
 him the end of all trouble and the beginning of eternal 
 joys." Ofttimes, after some deep meditations, he said, "0 
 serve the Lord in fear, and death shall not be terrible to 
 you ; blessed is the death of those that have part in the death 
 of Jesus." 
 
 After a sore temptation from Satan formerly mentioned, 
 over which he triumphed at length, he said, "Now the 
 enemy is gone away ashamed, and shall no more return. 
 I am sure now my battle is at an end, and that without 
 pain of body or trouble of spirit, I shall shortly change 
 this mortal and miserable life for that happy, immortal life 
 which shall never have an end." After one had prayed for 
 him, he was asked whether he heard the prayer ; he an- 
 swered, " Would to God you had heard it with such an ear 
 and heart as I have done ;" adding, " Lord Jesus, receive 
 my spirit," With which words, without any motion of 
 hands or feet, as one falling asleep rather than dying, he 
 ended his life. 
 
 6. Dr. Gouge, when he was old and dying, was sore 
 afflicted with the stone and other painful maladies ; yet, 
 though by reason of his pains he was oft heard to groan, he 
 never once murmured against the dispensations of God. He 
 never cried out, a great sufferer, but oft, a great sinner ; 
 yet still comforted himself that there is a great Saviour. 
 In his greatest torments he would say, "Well, yet in ail 
 these there is nothing of hell, or of God's wrath. Oh, my 
 soul, be silent, be patient : it is thy God and Father that 
 thus orders thine estate. Thou art his clay, he may tread 
 
166 AFFLICTED MAN'S COMPANION. 
 
 and trample upon thee as he pleaseth ; thou hast deserved 
 much more. It is enough that thou art kept out of hell : 
 though thy pains be grievous, yet they are not intolerable, 
 thy God affords some intermissions ; he will turn it to thy 
 good, and at length put an end to all ; and none of these 
 comforts can be expected in hell." In his greatest pains he 
 often used holy Job's words, " Shall we receive good from 
 the hands of the Lord, and not evil also ?" When any of 
 his friends would have comforted him by telling him of his 
 eminent gifts and service in the ministry, he would answer, 
 " I dare not think of any such thing for comfort ; only Jesus 
 Christ, and what he hath done and endured, is the ground 
 of my sure comfort." The thoughts of death were pleasant 
 to him, and he often termed death his best friend, next to 
 Jesus Christ ; and he would bless God that he had nothing 
 to do but to die. 
 
 7. I have read of another minister peaceful under the 
 like extreme pains. When he was asked how he did, his 
 frequent answer was, " The bush always burning, but not 
 consumed ; though my pains are above the strength of na- 
 ture, yet they are not above the supports of grace." He 
 would pray, "Lord, drop comfort into these bitter waters of 
 Marah. Let the blood of sprinkling, which extinguisheth 
 the fire of thine anger, allay my burning pain. Oh, if my 
 patience were greater, my pains would be less. Lord, give 
 me patience, and inflict what thou wilt. This is a fiery 
 chariot, but it will carry me to heaven. my God, break 
 open the prison door, and set my poor captive soul free ; I 
 desire to be dissolved, but enable me willingly to wait thy 
 time." He would again cry, "When shall the time come, 
 that I shall neither sin more, nor sorrow more ? Lord, keep 
 me from dishonoring thy name by impatience. Oh, who 
 would not, even in burnings, have honorable thoughts of 
 God? Lord, thou givest me no occasion to have hard 
 thoughts of thee. Blessed be God, for the peace of mine 
 
THE SICK AND DYINa. 167 
 
 inward man, when my outward man is so full of trouble. 
 This is a bitter cup, but it is of my Father's mixing ; and 
 shall I not then drink it ?" 
 
 8. Mrs. Jean Askew, who was a martyr in king Henry's 
 reign, thus subscribed to her confession in Newgate : " "Writ- 
 ten by me Jean Askew, that neither wisheth death, nor 
 feareth its might, and as merry as one bound towards 
 heaven." When the chancellor sent her letters at the stake, 
 offering her the king's pardon if she would recant, she re- 
 fused to look upon them, giving this answer : that " she 
 came not hither to deny her Lord and Master." 
 
 9. Mr. James Bainham, when he was at the stake in 
 the midst of the burning fire, which had consumed his legs 
 and arms, spoke these words: "0, ye papists, behold, ye 
 look for miracles, and here now ye may see a miracle ; for 
 in this fire I feel no more pain than if I were on a bed of 
 down ; it is to me as a bed of roses," 
 
 10. John Lambert, as he was burning in Smithfield, and 
 his legs were quite consumed with the fire, lifted up his 
 hands, his fingers flaming like torches, but his heart abound- 
 ing with comfort, and cried out, "None but Christ, none 
 but Christ." 
 
 11. Mr. Robert Glover, a little before his death, had lost 
 the sense of God's favor, for which he was in great heavi- 
 ness and sorrow ; but when he came within sight of the 
 stake at which he was to suffer, he was on a sudden so filled 
 with divine comfort, that clapping his hands together, he 
 cried out to his servant, "He is come, he is come ;" and so 
 died most cheerfully. 
 
 12. It was a saying of Augustine, "Boughs fall off trees, 
 and stones out of buildings ; and why should it seem strange 
 that mortal men die ?" 
 
 13. Mr. John Dodd had so violent a fever, that there 
 was but little hope of his life ; yet at length his physician 
 coming to him, said, " Now I have hope of your recovery." 
 
168 AFFLICTED MAN'S COMPANION. 
 
 To whom Mr. Dodd answered, "You think to comfort me 
 with this, but you make my heart sad. It is as if you should 
 tell one who had been sore weather-beaten at sea, but 
 thought he had now arrived at the haven where his soul 
 longed to be, that he must go back again to be tossed with 
 new winds and waves." 
 
 He would often say in his last sickness, "I am not afraid 
 to look death in the face. I can say. Deaths where is thy 
 sting? Death cannot hurt me." 
 
 He used to say, "The knowledge of two things would 
 make one willing to die ; namely, What heaven is, and that 
 it is mine." " Yes," said one, " if a man were sure of that." 
 To whom he answered, " Truly, assurance is to be had; and 
 what have we been doing all this while ?" 
 
 Some others of the sayings of this holy man were so 
 pithy and remarkable, I cannot pass them here. 
 
 Mr. Dodd once visited a godly minister on his death-bed 
 who was much oppressed with melancholy, and complained 
 to him, " Oh, Mr. Dodd, what will you say of him who is 
 going out of the world, and can find no comfort ?" To whom 
 Mr. Dodd answered, " What will you say of our Saviour 
 Christ, who when he was going out of the world, found no 
 comfort, but cried ^ut, My God, my God, why hast thou 
 forsaken me ?" He said of afflictions, "They are God's po- 
 tions, which we may sweeten by faith and faithful prayer ; 
 but we, for the most part, make them bitter, putting into 
 God's cup the evil ingredients of our impatience and unbe- 
 lief." He called death, " the friend of grace, though it be 
 the enemy of nature ; for whereas the word, sacraments, 
 and prayer do but awaken sin, death kills it." He used to 
 say, " A man is never in a hard condition unless he have a 
 hard heart and cannot pray." He instructed Christians how 
 they should never have. a great nor lasting affliction, and 
 that was by looking unto the things that are not seen, which 
 are eternal. 2 Cor. 4:17, 18, For what can be great to 
 
THE SICK AND DYINa. 169 
 
 him that counts the world nothing ; and what can be long 
 to him that counts his life hut a span long ? When he saw 
 a Christian look sad, he would say as Jonadah did to Am- 
 mon, "Art thou a king's son, and lookest so ill?" And 
 when such complained to him of their losses and crosses, he 
 would use the words of Eliphaz to Job : " ' Do the consola- 
 tions of God seem small unto you ?' God hath taken from 
 you your children or your goods, but he hath not taken from 
 you himself, his Christ, nor his Spirit, nor heaven, nor eter- 
 nal life." 
 
 To a friend of his that rose from a mean to a great estate, 
 he sent word, that "this was but as if he should go out of 
 a boat into a barge or ship ; but he ought seriously to re- 
 member, that while he was in this world, he was but float- 
 ing upon a sea." 
 
 He often said, that if it were lawful to envy any, he 
 would envy those that turn to God in their youth ; whereby 
 they escape much sin and sorrow, and are like Jacob that 
 stole the blessing betimes. He used to compare reproofs 
 given in a passion to scalding potions, which the patient 
 could not take down ; in reproofs, we should labor for meek- 
 ness of wisdom, using soft words and hard arguments. 
 
 He was a most popular minister, but much persecuted. 
 Once he took a journey to see his father-in-law Mr. Green- 
 ham, and to bemoan himself to him on account of his crosses 
 and hard usage. Mr. Greenham having heard all he could 
 say, answered him thus : " Son, son, when affliction lieth 
 heavy, sin lieth light." Mr. Dodd used oft to bless God for 
 thi& speech, saying, " If Mr. Greenham had bemoaned him 
 as he expected, he had done him much hurt." He forgot 
 not this saying in his old age, but made excellent use of it 
 for himself and others. 
 
 14. CEcolampadius, that famous divine of Switzerland, 
 when lying on his death-bed, and being asked whether the 
 light did not offend hilpa, answered, pointing to his breast, 
 
 Affl. Jtf(^n'«Cop^p. 8 
 
170 AFFLICTED MAN'S COMPANION. 
 
 Hie sat lucis, "Here is abundance of light;" meaning of 
 comfort and joy. He asked one of his friends, "What news ?" 
 His friend answered, " None." " Then," saith he, " I will tell 
 you some news ; I shall presently be with my Lord Christ." 
 
 ■ 15. A certain godly man passing through his last sick- 
 ness with extraordinary calmness of conscience, being asked 
 by some of his friends about it, answered, that " he had 
 steadfastly fixed his heart upon that sweet promise, 'Thou 
 wilt keep him in perfect peace whose mind is stayed on thee ; 
 because he trusteth in thee.' " Isa. 26 : 3. " And my God," 
 said he, "hath graciously made it fully good unto my soul." 
 16. Mr. Robert Bolton, minister at Broughton, w^ell 
 known by his writings, in the time of his last sickness, 
 which was long and sharp, often breathed out these words : 
 " Oh, when will this good hour come; when shall I be dis- 
 solved; when shall I be with Christ?" Being told, that to 
 be dissolved was indeed better lor him, yet it would be bet- 
 ter for the church that he would stay here ; he answered, 
 " If I shall find favor in the eyes of the Lord, he will bring 
 me again, and show me both it and his habitation ; but if 
 otherwise, lo, here I am, let him do what seemeth him good." 
 Being asked by another, if he could not be content to live, 
 if it pleased God, he answered, " I grant that life is a great 
 blessing of God, neither will I neglect any means that may 
 preserve it ; and do heartily submit to God's will : but of the 
 two, I infinitely desire more to be dissolved and to be with 
 Christ." He bade all that came to see him make sure of 
 Christ before they came to die ; and look upon the world 
 now as a lump of vanity. He encouraged the ministers that 
 came to him to be diligent and courageous in the work of 
 the Lord, and not to faint nor droop for any affliction that 
 should meet them in it. 
 
 When he found himself very weak, he called for his wife 
 and children. He desired her to bear his dissolution, which 
 was near at hand, with a Christian fortitude; a thing he 
 
THE SICK AND DYING-. 171 
 
 had been preparing her for by the space of twenty years; 
 and bade her make no doubt but she should meet him again 
 in heaven. He exhorted his children to remember those 
 things he had frequently told them before ; adding, that 
 "he hoped and believed that none of them durst think of 
 meeting him at that dread tribunal in an unregenerate 
 state." 
 
 Some of his parishioners coming to watch with him, it 
 was requested, that as by his instructions he had taught 
 them the exceeding comforts that were in Christ, so he 
 would now tell them what he felt in his own soul. "Alas," 
 said he, "do you look for that of me now, that want breath 
 and strength to speak ? I have told you enough in my min- 
 istry : but yet, to satisfy you, I am by the wonderful mercies 
 of God, as full of comfort as my heart can hold ; and I feel 
 nothing in my soul but Christ, with whom I heartily desire 
 to be." And observing some weeping, he looked to them 
 and said, "Oh, what an ado there is before one can die." 
 
 When the pangs of death were upon him, being told 
 that some of his dear friends were about him to take their 
 last farewell, he caused himself to be raised up in his bed, 
 and after a few gaspings for breath, he said, "I am now 
 drawing on apace to my dissolution : hold out, faith and pa- 
 tience; your work will speedily be at an end." And then 
 shaking them all by the hand, he prayed heartily and par- 
 ticularly for them, and desired them to make sure of heaven, 
 and to bear in mind what he had formerly told them in 
 his ministry, protesting to them that the doctrine he had 
 preached to them for the space of twenty years was the 
 truth of God, as he should answer it at the tribunal of 
 Christ, before whom he should shortly appear. 
 
 When he was struggling with death, a very dear friend 
 taking him by the hand, asked him if he felt not much pain. 
 " Truly, no," said he, "the greatest I feel is your cold hand." 
 
 17. Mr. John Holland, a godly minister, continued his 
 
172 AFFLICTED MAN'S COMPANION. 
 
 usual practice of expounding the Scriptures in his family to 
 the last ; and the day before his death he called for a Bible, 
 and causing some one to read the eighth chapter of Romans, 
 he discoursed upon it verse by verse ; but on a sudden he 
 said, " stay your reading ; what brightness is this I see ; 
 have you lighted up any candles?" A bystander said, "No, 
 it is the sunshine;" for it was about five o'clock in a clear 
 summer's evening. "Sunshine," said he, "nay, it is my 
 Saviour's sunshine. Now, farewell world ; welcome heaven ; 
 the day-star from on high hath visited my heart : speak 
 it when 1 am gone, and preach it at my funeral ; God deal- 
 eth familiarly with man : I feel his mercy, I see his majesty, 
 whether in the body or out of the body I cannot tell, God 
 knoweth ; but I see things that are unutterable." And in 
 this rapture he continued till he died. 
 
 - 18. I knew, not long ago, an eminently godly man, 
 G — — M , that fell into extraordinary raptures some- 
 time before his death, such as his bodily strength and spirit 
 were not able to support, though he had no sickness. Some- 
 times he was so swallowed up and overcome by the mani- 
 festations of God's love to his soul, that his words could not 
 be well understood ; his natural color, heat, and strength, 
 would so go off, that all about him would conclude him to 
 be dying ; but when he was able to get words uttered, they 
 were so heavenly and ravishing concerning the love of Christ 
 and freeness of grace, that bystanders could not hear him 
 without weeping. Sometimes ministers, when they came to 
 visit him, and found him in these raptures, were forced to 
 turn all their prayers in his behalf into praises ; except that 
 they would put up some petitions to God, that " He might 
 graciously spare and be tender of his weak body, and enable 
 him to bear that load of loving-kindness God was pleased 
 to let out to him, and which his present bodily sti;ength was 
 not sufficient for." Yea, they would be put to cry, "Lord, 
 if it be thy- will, hold thy hand, for he is but a clay vessel; 
 
THE SICK AND DYING-. 173 
 
 this new wine will burst the old bottle ; preserve him in life 
 as a monument of the rich grace of God, for the conviction 
 of atheists and carnal people, and for the confirmation of the 
 faith of the children of God." Sometimes he would cry in 
 abrupt expressions, " 0, angels, help me to praise him ; 0, 
 saints, admire his love, and wonder at him." Again, "0 
 flames of love ; my soul seeth Christ ; the heavens open ; I 
 see a throne, and the Lamb in the midst of the throne. 
 what think ye of Christ ? my soul breathes, breathes towards 
 him ; my spirit is exhaled out of me by the manifestations 
 of God." He used frequently to say with a heavenly air to 
 his friends, " what think ye of Christ?" When his ecstasy 
 did somewhat abate, so that he attained a pleasant calmness 
 of thought and freedom of speech, he would discourse of the 
 mysteries of religion, the electing love of God, the freedom 
 of grace, the unsearchable riches of Christ, and the glorious 
 contrivance of redemption through his death and sacrifice. 
 I say, he would talk of these things more like an angel than 
 a man ; for such was his heavenly eloquence, fluency of 
 words, and facility of speaking upon these subjects, which 
 otherwise was not natural to him, that those who came to 
 see him were exceedingly surprised and astonished to hear 
 him. His body gradually weakened under these raptures of 
 spirit, and he longed much to leave the world, because he 
 thought he could be so little useful in it for advancing God's 
 honor. He reckoned himself bound to improve the short 
 time he was like to have here, in commending Christ and 
 religion to all he had access to, and also to admonish them 
 of any thing he knew amiss in them, which he did most 
 convincingly. And having occasion to see some who dispar- 
 aged the established church, and the ordinances dispensed in 
 it, he highly commended the ordinances, and told them that 
 from his own sweet experience he could say, that God was 
 to be found in them. He seemed to have sin wonderfully 
 mortified; for he complained of no other heart-plague but 
 
174 AFFLICTED MAN'S COMPANION. 
 
 self, and it was his great exercise to get self wholly sub- 
 dued ; he pursued it through many of its windings and lurk- 
 ing places, and after all he would regret his little success 
 against it. " For," said he, " when I am in my most ele- 
 vated frames, and admitted to the nearest access to my 
 Hedeemer, the subtle enemy self will enter in with me, and 
 offer to pull the crown off his head before my face." 
 
 Once, after hearing a sermon on Psalm 85 : 8, " I will 
 hear what God the Lord will speak," he broke out in a rap- 
 turous discourse to one that came to see him, blessing God 
 that he had spoken to him in that sermon. " And 0," said 
 he, " what am I, that the Rock of Israel should have spoken 
 to me these three sermon-days bygone, assuring me that all 
 ray sins are forgiven? What am I, a vile worm, that he 
 should be so kind and condescending as to discover Christ 
 and heaven in such a manner to me, and assure me that 1 
 shall shortly be with him ? Oh, I thought that I had sinned 
 hira away from me, but I see he will not bide away. 
 admirable grace! help me to praise him." 
 
 When death drew near, there was some alteration in his 
 case, yet he never questioned his interest in Christ, but still 
 asserted, " I know he is my God and my Redeemer, and I 
 will shortly be with him." And once, when he was ready 
 to complain for want of God's wonted manifestations, he 
 said, ** The Lord knew his body was now weak, and could 
 not bear what formerly he had met with ; yet," said he, 
 " glory to his name, he hath given me three blinks since my 
 last illness began." 
 
 19. Dr. Harris, head of Trinity college in Oxford, in his 
 last sickness ]ised to exhort all about him to get faith above 
 all things. "It is your victory, your peace, your life, your 
 crown, and your chief piece of spiritual armor. Howbeit, 
 get on all the other pieces, and go forth in the Lord's might. 
 Stand to the fight, and the issue shall be glorious. Only 
 forget not to call in the help of your General. Do all from 
 
THE SICK AND DYINa. 175 
 
 him, and under him." On the Lord's-day he would not have 
 any kept from the ordinances upon his account ; and when 
 they returned from the sermons, he would say to them, 
 " Come, what have you for me ?" And when any gave him 
 account of what they had heard, he would resume the heads 
 thereof, and say, " what excellent truths are these. Lay 
 them up carefully, for you will have need of them." "When 
 friends came to visit him, he would say, " I cannot speak, 
 but I can hear." Being asked where his comfort lay, he 
 answered, "In Christ, and in the free grace of God." 
 
 One telling him that he might take much comfort in his 
 labors, and the good he had done, his answer was, " All is 
 nothing without a Saviour; without him my best works 
 would condemn me. Oh, I am ashamed of them, they are 
 mixed with sin. I have done nothing for God as I ought. 
 Oh, loss of time sits very heavy upon my spirits. Work, 
 work apace ; assure yourselves nothing will more trouble you 
 when you come to die, than that you have done no more for 
 God, who hath done so much for you." 
 
 Sometimes he used thus to breathe out himself: " I never 
 in all my life saw the worth of a Christ, nor tasted the 
 sweetness of God's love as now I do." Bemg asked by min- 
 isters what they should chiefly request for him, he answered, 
 "Do not only pray for me, but praise God that he supports 
 me, and keeps off Satan from me in ray weakness : beg that 
 I may hold out. I am now a good way home, near the 
 shore ; I leave you tossing on the sea. it is a good time 
 to die in." 
 
 In all his wills which he made, he took care this legacy 
 should be inserted, "Item, I bequeath to all my children, 
 and to their children's children, to each of them a Bible, with 
 this inscription. None but Christ." Housed to say, "It is 
 a hard thing for a saint to forgive himself some faults, when 
 God hath forgiven them." 
 
 20, David Chitrseus, when he lay dying, lifted up his 
 
176 AFFLICTED MAN'S COMPANION. 
 
 head from the pillow to hear the discourse of his friends that 
 sat by him, and said, that " he should die with the greater 
 comfort, if he might die learning something." 
 
 21. Mr. Cooper, when dying, said, " I saw not my chil- 
 dren when they were in the womb, yet there the Lord fed 
 them without my care or knowledge. I shall not see them 
 when I go out of the body, yet shall they not want a father." 
 Again, "Death is somewhat dreary, and the streams of that 
 Jordan between us and our Canaan run furiously ; but they 
 stand still when the Ark comes." 
 
 22. The reverend Mr. Halyburton, that shining light in 
 St. Andrews, when dying, commended Christ and godliness 
 with great earnestness to all that came to see him. He ex- 
 horted his brethren to diligence in the ministry. " It was 
 the delight of my heart," said he, "to preach the gospel. I 
 desired to decrease, that the Bridegroom might increase ; and 
 to be nothing, that he might be all, I repent that I did not 
 more for him. that I had the tongues of men and angels, 
 to praise him." When he was advised to lie quiet, he said, 
 " Whereupon should a man bestow his last breath, but iu 
 commending the Lord Jesus Christ, God clothed in our 
 nature, dying for our sins?" 
 
 He caused to be read one of Mr. Rutherford's letters, that 
 to Mr. John Mein, and then said, " That is a book I would 
 commend to you all ; there is more practical religion in that 
 letter, than in a book of a larger volume." 
 
 He exhorted some ministers that came to see him to 
 faithfulness. "As for the work of the ministry," said he, 
 "it was my deliberate choice ; were my days lengthened out 
 much more, and as troublesome as they are likely to be, I 
 would rather be a contemned minister of God than the great- 
 est prince on earth. ^^ He said, when taking farewell of his 
 wife, children, and servants, " Here is a demonstration of the 
 reality of religion, that I, a poor, weak, timorous man, as 
 much afraid of death as any, am now enabled, by the power 
 
THE SICK AND DYING. 177 
 
 of grace, composedly and with joy to look death in the face. 
 I dare look it in the face in its most ghastly shape, and hope 
 within a Httle while to have the victory. I cannot but com- 
 meiTd the Lord Jesus. As far as my words will go, I must 
 proclaim it, he is the best master that ever I saw." To his 
 son he said, " If I had as many sons as there are hairs on 
 your head, I would bestow them all on God." To some 
 present, he said, " Sirs, I have great fears that a rational sort 
 of religion is coming among us : I mean by that, a religion 
 that consists in a bare attendance on outward duties and 
 ordinances, without the power of godliness ; and thence peo- 
 ple shall fall into a way of serving God which is mere deism, 
 having no relation to Christ Jesus and the Spirit of God." 
 He expressed his fears of a storm coming on the church of 
 Scotland ; but he said, " The day would break, and the Lord 
 would arise, and he hoped the church would be made a won- 
 der, and the Lord say, Lo, this people have I formed for my- 
 self He can make a nation to be born at once." He often 
 cried with the spouse in the song, "When shall the day 
 break, and the shadows flee away ? Turn, my beloved, and 
 be thou as a roe, or a young hart on the mountains of 
 Bether." 
 
 He said, " Shall I forget Zion ? Nay, let my right hand 
 forget her cunning, if I prefer not Jerusalem to my chiefest 
 joy. 0, to have God returning to this church, and his work 
 going on in the world : if every drop of my blood, every bit 
 of my body, every hair of my head, were all men, they should 
 all go to the fire to have this work going on." He said, " If 
 I should say that I would speak no more in the name of the 
 Lord, it would be like a fire within me. 1 am calling you 
 to see a miracle : God is melting me down into corruption 
 and dust, and he is keeping me in a calm. I could not be- 
 lieve that I could have borne, and borne cheerfully, this rod 
 so long ; this is a miracle, pain without pain ; and this is 
 not a fancy of a man disordered in his brain, but of one lying 
 
 8* 
 
178 AFFLICTED MAN'S COMPANION. 
 
 in full composure. blessed be God, that ever I was born. 
 I have a father and mother and ten brethren and sisters in 
 heaven, and I shall be the eleventh. I shall shortly be at 
 that glory that I have been long expecting. Worthy is the 
 Lamb to receive glory." 
 
 23. Mr. Hugh Mackaill, in his speech before his death, 
 said, " I have esteemed the solemn engagements of this na- 
 tion to the Lord pregnant performances of that promise, 
 Isa. 44 : 5, where it is evident that where church reforma- 
 tions come to any maturity, they arrive at this degree of 
 saying, I am the Lord's, and subscribing with the hand unto 
 the Lord. So was it in the days of the reforming kings of 
 Judah, and after the restoration from the captivity of Bab- 
 ylon, in the days of Nehemiah. This same promise did the 
 Lord Jesus make yea and amen to us, when he redeemed us 
 from spiritual Babylon. I glorify him, that he hath called 
 me forth to suffer for his name and ordinances, and the solemn 
 engagements of the land to him. Hereafter I will not talk 
 with flesh and blood, nor think on the world's consolations. 
 Farewell, all my friends, whose company hath been refresh- 
 ing to me in my pilgrimage ; I have done with the light of 
 the sun and moon. "Welcome eternal life, everlasting glory. 
 Praise to Him that sits upon the throne, and to the Lamb 
 for ever." -\^ f'^'--^ ^ -^* 
 
 24. The famous Mr. Durham, in fiii last sickness, which 
 was long and lingering, was visited by a minister, who said 
 to him, " Sir, I hope you have so set all in order, that you 
 have nothing else to do but to die." " I bless God," said Mr. 
 Durham, " I have not had that to do these many years." 
 
 25. The dying prayer of Mr. Rowland Nevant for his 
 children was, that the Mediator's blessing might be the por- 
 tion of every one of them ; adding to them, I charge you 
 all, see to it that you meet me on the right hand of Christ 
 at the great day. When he was sometimes much spent 
 with his labors, he would appeal to God, that though he 
 
THE SICK AND DYINa. 179 
 
 migkt be wearied in his sei'vice, He would never be weary 
 of it. Being often distressed in his body, he would say he 
 was never better than in the pulpit, and that it was the 
 best place that he could wish to die in. 
 
 26. When Mr. Philip Henry was dying, his pains were 
 very sharp. He said to his neighbors who came to see him, 
 *' Oh make sure work for your souls by getting an interest 
 in Christ while you are in health; for if I had that work 
 to do now, what would become of me ?" A little before his 
 last illness, he wrote to a reverend brother, " Methinks it is 
 strange that it should be your lot and mine to abide so long 
 on earth by the stuff, when so many of our friends are divid- 
 ing the spoil above ; but God will have it so ; and to be 
 willing to live in obedience to his holy will, is as true an act 
 of grace as to be willing to die when he calls." One asking 
 him how he did, he answered, " I find the chips fly off apace, 
 the tree will be down shortly." He was sometimes taken 
 with fainting-fits, which when he recovered from, he would 
 say, " Dying is but a little more." Once he said, after recov- 
 ery, "Well, I thought I had been putting into the harbor, 
 but I find I must go to sea again." 
 
 27. Mr. Matthew Henry's death was somewhat sudden. 
 A little before he died, he said to some about him, "You 
 have been used to take notice of the sayings of dying men : 
 this is mine. That a life spent in the service of God and 
 communion with him, is the most comfortable and pleasant 
 life that any one can live in this world." 
 
 28. Holy and learned Mr. Rutherford, a little before his 
 death, left a written testimony to our covenanted work of 
 reformation ; and therein he proves the warrantableness of 
 nations entering into covenant with God under the New 
 Testament times, and shows that this practice is the accom- 
 plishment of several Old Testament prophecies, such as Jer. 
 50 : 4, 5 ; Isa. 2:3; Zech. 8:2; Isa. 19 : 23, 24, 25, which 
 relate to gospel times ; and when he was dying, sent several 
 
180 AFFLICTED MAN'S COMPANION. 
 
 messages to the presbytery of St. Andrews, desiring them to 
 adhere to God's cause and covenant. In his sickness he 
 often broke out in sacred raptures, extolling and commend- 
 ing the Lord Jesus, whom he often called his blessed Master, 
 his kingly King. "When his death drew near, he said, "I 
 shall shine, I shall see him as he is, I shall see him reign, 
 and all his fair company with him, and I shall have my 
 large share ; my eyes shall see my Redeemer, these very 
 eyes of mine, and no other for me." When exhorting one 
 to be diligent in seeking God, he said, "It is no easy thing 
 to be a Christian ; but for me, I have gotten the victory, 
 and Christ is holding out both his arms to embrace me." 
 He was wonderfully strengthened against the fears of death ; 
 " For," said he, " I said to the Lord, if he should slay me 
 five thousand times, I would trust in him ; and I spoke it 
 with much trembling, fearing I should not make my boast 
 good. But as really as ever he spoke to me by his Spirit ; 
 he witnessed unto my heart that his grace should be suffi- 
 cient for me." He said to some ministers that came to see 
 him, " My Lord and Master is the chief of ten thousand of 
 thousands ; none is comparable to him in heaven or in earth. 
 Dear brethren, do all for him : pray for Christ, preach for 
 Christ, feed the flock committed to your charge for Christ ; 
 visit and catechize for Christ ; do all for Christ, and beware 
 of man-pleasing. Feed the flock out of love, the chief Shep- 
 herd will appear shortly." Once when he recovered from 
 a fainting-fit, he said, " I feel, I feel, I believe, I enjoy, I 
 rejoice, I feed on manna." As he took a little wine in a 
 spoon, Mr. Robert Blair said to him, " You feed on the dain- 
 ties of heaven, and think nothing of our cordials on earth." 
 He answered, " They are all but dung ; yet they are Christ's 
 creatures, and in obedience to his command, I take them." 
 After some discourse, Mr. Blair said to him, " What think 
 ye of Christ ?" to which he replied, " I shall live and adore 
 him. Glory, glory to my Creator, and to my Redeemer for 
 
THE SICK AND DYING. 181 
 
 ever. Glory shines in Emmanuel's land." Afterwards he 
 said, "0 that my brethren did know what a Master I have 
 served, and what peace I have this day. I shall sleep in 
 Christ ; and when I awake, I shall be satisfied with his 
 likeness." Then he said, "This night shall close the door, 
 and put my anchor within the veil ; I shall go away in a 
 sleep by five o'clock in the morning ;" which exactly took 
 place. That night, though he was very weak, he often had 
 this expression, " Oh for arms to embrace him ! Oh for a 
 well-tuned harp." 
 
 "When some spoke to him of his former carefulness and 
 faithfulness in the work of God, he said, "I disclaim all 
 that ; the gate I would go in at is ' redemption and forgive- 
 ness of sins through his blood.' " His last words were, 
 'Glory, glory dwelleth in Emmanuel's land." 
 
 29. When Hugh Kennedy, provost of Ayr, was dying, a 
 minister said to him, " You have cause, sir, to be assured 
 that the angels of God are now waiting at the side of this 
 bed to convey your soul to Abraham's bosom ;" to whom 
 his answer was, "I am sure thereof; and if the walls of 
 this house could speak, they could tell how many sweet days 
 I have had in fellowship with God, and how familiar he 
 hath been with my soul." He was one of the greatest 
 wrestlers with God there was in the age wherein he lived, 
 and had most remarkable returns of prayer. The great 
 Mr. Welsh, in a letter from France, said of him, " Happy is 
 that city, yea, happy is that nation that hath a Hugh Ken- 
 nedy in it ; I have myself certainly found the answers of his 
 prayers from the Lord in my behalf." 
 
 30. The great Mr. Robert Bruce, minister of Edinburgh, 
 when dying through weakness and old-age, being asked by 
 one of his friends how matters stood now between God and 
 his soul, answered, "When I was young, I was diligent, 
 and lived by faith on the Son of God ; but now I am old, 
 and not able to do so much, yet he condescends to feed me 
 
182 AFFLICTED MAN'S COMPANION. 
 
 with lumps of sense." The morning before he died, he 
 came to breakfast at table, and having eaten, as usual, one 
 single egg, he said to his daughter, " I think I am yet hun- 
 gry ; you may bring another." But presently he fell into a 
 deep meditation ; and having mused a while, he said, " Hold, 
 daughter, hold ; my Master calls me." With these words 
 his sight failed him, whereupon he called for the Bible ; but 
 finding his sight gone, he said, " Turn to the eighth chapter 
 of the epistle to the Romans, and set my finger on these 
 words, * I am persuaded that neither death nor life shall be 
 able to separate me from the love of God which is in Christ 
 Jesus my Lord.' Now," saith he, " is my finger upon them ?" 
 They told him it was. Then without any more, he said, 
 "God be with you, my Children; I have breakfasted with 
 you, and shall sup with my Lord Jesus Christ this night;" 
 and so gave up the ghost. 
 
 31. John Stewart, provost of Ayr, was a singularly pious 
 man ; yet when he lay dying, he said to some about him, 
 •' I go the way of all flesh, and it may be some of you doubt 
 nothing of my well-being; yea, I testify, that except when 
 I slept or was on business, I have not these ten years been 
 without thoughts of God so long as I should be in going from 
 my house to the Cross : and yet I doubt myself, and am in 
 great agony, yea, at the brink of despair." But a day or 
 two before he died, he turned his face to the wall from com- 
 pany for two hours. Then Mr. Ferguson the minister com- 
 ing in, asked what he was doing ; upon which he turned 
 himself with these words : "I have been fighting and work- 
 ing out my salvation with fear and trembling ; and now, I 
 bless God, it is perfected, sealed, confirmed, and all fears 
 are gone." 
 
 32. Luther, when he fell sick, made his will, in which 
 he bequeathed his detestation of popery to his friend and to 
 the pastor of the church, and said, "0 Lord God, I thank 
 thee that thou wouldst have me live a poor and indigent 
 
THE SICK AND DYINa. 183 
 
 person upon earth. I have neither houses nor lands, nor 
 possessions, nor money, to leave. Thou, Lord, hast given 
 me M^ife and children ; them, Lord, I give back unto thee ; 
 nourish, instruct, and keep them. thou Father of orphans 
 and judge of the v^^idow, as thou hast done to me, so do to 
 them." 
 
 In his last prayer, Feb. 18, 1546, he hath these words: 
 " I pray God to preserve his gospel among us ; for the pope 
 and the council of Trent haye grievous things in hand. 0, 
 heavenly Father, I give thee thanks that thou hast revealed 
 to me thy Son Jesus Christ, whom I believe, whom I profess, 
 whom I glorify, and whom the pope and the rout of the 
 wicked persecute and dishonor." Mr. Fox saith of Luther, 
 "That a poor friar should be able to stand against the pope 
 was a great miracle ; that he should prevail against the pope 
 was a greater ; and after all to die in peace, having so many 
 enemies, was the greatest of all." 
 
 33. Mr. Joseph Alleine, a most faithful, laborious min- 
 ister, being deprived of the use of his arms and legs before 
 his death, was asked by a friend, how he could be so well 
 contented to lie so long in that condition. He answered, 
 " What, is God my Father, is Jesus Christ my Saviour, and 
 the Holy Spirit my sanctifier and comforter, and shall I not 
 be content without limbs and health? He is an unreasona- 
 ble wretch that cannot be content with a God, though he 
 had nothing else." 
 
 When his people of Taunton came to Dorchester to see 
 him, he was much revived, and would be set up in the bed 
 and have his curtains drawn aside; he requested them to 
 stand round the bed, and caused his hand to be held out to 
 them, that they might take it, as formerly when he had been 
 absent from them. And though very weak, he spoke to 
 them thus : " how it rejoiceth my heart to see your faces, 
 and to hear your voices, though I cannot speak as heretofore 
 unto you. Methinks I am now like old Jacob, with all his 
 
184 AFFLICTED MAN'S COMPANION. 
 
 sons about him. Now you see my weak state , thus I have 
 been for many weeks since I parted with you, but God hath 
 been with me. My friends, life is mine, death is mine ; in 
 that covenant of which I preached to you, is all my salva- 
 tion and all my desire ; although my body doth not prosper, I 
 hope through grace my soul doth. I have lived a sweet life 
 by the promises, and hope through grace to die by a promise. 
 It is the promises of God that will stand by us. Nothing 
 but God in them will sustain us in a day of affliction. My 
 dear friends, I feel the power of the doctrines I preached to 
 you, on my heart; the doctrines of faith, of repentance, of 
 self denial, of the covenant of grace, of contentment, etc. 
 that you would live them over, now I cannot preach them 
 to you. It is a shame for a believer to be cast down under 
 afflictions, that hath so many glorious privileges, justifica- 
 tion, adoption, sanctification, and eternal glory. We shall 
 be as the angels of God in a little while : nay, to say the 
 truth, believers that live in the power of faith, are, as it 
 were, little angels already. 0, my friends, live like believ- 
 ers ; trample this dirty world under your feet ; be not taken 
 up with its comforts, nor disquieted with its crosses ; you 
 will be gone out of it shortly." 
 
 When they came to take leave of him, he would needs 
 pray with them as well as his weak state did suffer him. 
 Then he said, "Farewell, my dear friends; go home and 
 live over what I have preached to you, and the Lord provide 
 for you when I am gone. Now I cannot preach to you, but 
 let my wasted strength and useless limbs be a sermon to 
 you. There are many professors who can pray well, and 
 talk well, whom we shall find at the left hand of Christ an- 
 other day. You have your trades, your estates, your rela- 
 tions : be not taken up with these, but with God ; live on 
 him. For the Lord's sake, go home and take heed of the 
 world, worldly cares, worldly comforts, worldly relations. 
 Oh, let not my labors and sufferings, let not my wasted 
 
THE SICK AND DYINa. 185 
 
 strength and useless limbs, rise up in judgment against you 
 at the great day of the Lord." Then he said, " The Lord 
 haying given authority to his ministers to bless his people, 
 accordingly I bless you in his name" — using the words he 
 always used after a sacrament — "The Lord bless you and 
 keep you; the Lord cause his face to shine upon you, and 
 give you peace. And the God of peace, that brought again 
 from the dead our Lord Jesus, that great Shepherd of the 
 sheep, through the blood of the everlasting covenant, make 
 you perfect in every good work to do his will, working in you 
 that which is well-pleasing in his sight, through Jesus Christ : 
 to whom be glory for ever and ever. Amen." 
 
 In the morning his first words would be, which he also 
 used in his health, "Now we have one day more, this is one 
 more for God ; now let us live well this day, work hard for 
 our souls, lay up much treasure in heaven this day, for we 
 have but a few to live." 
 
 Being taken to Bath, where he met with extraordinary 
 kindness from strangers — for many resorted to him, to sec 
 him and hear him speak, having heard what a monument of 
 mercy he was — he delighted himself much in the considera- 
 tion of the Lord's kindness to him, and the tokens of love 
 from strangers, and would often say, "I was a stranger, and 
 mercy took me in ; in prison, and it came to me ; sick and 
 weak, and it visited me." He had been much persecuted, and 
 put in prison for no other crime but preaching the gospel. 
 
 He had a most pious and affectionate wife, who waited 
 closely upon him; to whom he said, "Now, my dear heart, 
 my companion in all my tribulations and afflictions, I thank 
 thee for all thy pains and labors for me at home and abroad, 
 in prison and at liberty, in health and sickness." And he 
 prayed that the Lord would requite her, fill her with all 
 manner of grace and consolation, and support and carry her 
 through all difficulties. 
 
 He had some conflicts with Satan a little before his 
 
186 AFFLICTED MAN'S COMPANION. 
 
 death. Once he uttered these words : " Away, thou vile 
 fiend, thou enemy of all mankind, thou subtle sophist : art 
 thou now come to molest me, now that I am just going; 
 now that I am so weak, and death upon me ? Trouble me 
 not, for I am none of thine : I am the Lord's ; Christ is mine 
 and I am his, his by covenant; I have sworn myself to be 
 the Lord's, and his I will be; therefore be gone." These 
 last words. he repeated often, pleading his covenant with 
 God as a means to resist the devil and his temptations. 
 When he looked on his weak and wasted hands, he would 
 say„ " These shall be changed: this vile body shall be made 
 like to Christ's glorious body. what a glorious day will 
 the day of resurrection be I Methinks I see it by faith. 
 How will the saints lift up their heads and rejoice; and how 
 sadly will the wicked world look then. come, let us make 
 haste, our Lord will come shortly. If we long to be in 
 heaven, let us hasten with our work ; for when that is done, 
 away we shall be taken. this vain, foolish, dirty world. 
 I wonder how reasonable creatures can so doat upon it. 
 What is in it worth looking after? I care not to be in it 
 longer than while my Master hath work for me ^ either doing 
 or suffering: were that done, farewell to earth." 
 
 This eminent saint had this testimony given him by one : 
 " It may be said of him, in as high a degree as of most saints 
 on earth, that each thought was to him a prayer, each prayer 
 a song, each day a Sabbath, each meal a sacrament, and so 
 his life on earth a foretaste of that eternal repast to which 
 he hath now arrived." 
 
 34. The noble Marquis of Argyle, being a zealous friend 
 of our covenanted reformation, was put to death May 27, 
 1661. His friends contrived methods for his escape out of 
 the castle of Edinburgh ; but he thanked them, and told 
 them he would not disown the good cause he had so pub- 
 licly espoused, but resolved to suffer the utmost. When the 
 sentence of death was passed by the parhament, on Satur- 
 
THE SICK AND DYING. 187 
 
 day, May 25, he said, "I had the honor to set the crown 
 upon the kmg's head, and now he hastens me to a better 
 crown than his own." Then he was sent to the Tolbooth. 
 His excellent lady embracing him when he entered, wept 
 bitterly, saying several times, "The Lord will requite it." 
 No one in the room could refrain from tears ; but the marquis 
 himself was perfectly composed, and said, "Forbear, forbear; 
 truly I pity them, they know not what they are doing : they 
 may shut me in where they please, but they cannot shut out 
 God from me. For my part, I am as content to be here as 
 in the castle, and as content in the castle as in the tower of 
 London" — where he was first put — " and as content there 
 as at liberty ; and I hope to be as content upon the scaffold 
 as any of them all." ^e added, that he remembered a scrip- 
 ture cited lately to him by an honest minister in the castle, 
 and endeavored to put it in practice : when Ziklag was taken 
 and burnt, and the people spoke of stoning David, "he en- 
 couraged himself in the Lord his God." All his short time, 
 till Monday, he spent with the greatest serenity and cheer- 
 fulness, and in the proper exercises of a dying Christian. 
 He said to some ministers, allowed to be with him in the 
 prison, that shortly they would envy him who was going be- 
 fore them ; and added, " Mind what I tell you : my skill fails, 
 if you who are ministers will not either suffer much or sin 
 much ; for though ypu go along with these men in part, if 
 you do it not in all things, you are but where you were, and 
 so must suffer : and if you go not at all with them, you shall 
 but suffer." 
 
 The marquis was naturally timorous, but he desired those 
 about him to observe, as he could not but do, that the Lord 
 had heard his prayers and removed all fear from him. And 
 indeed his friends' work was to restrain and qualify his fer- 
 vent longings after his dissolution, and not to support him 
 under the near views of it. The Lord was exceeding kind 
 to him at this time ; for on Monday morning, the day he 
 
188 AFFLICTED MAN'S COMPANION. 
 
 suffered, when he was in the midst of company, and throng- 
 ed with subscribing papers relating to his estate, he was so 
 overcome with a special manifestation from God, that he 
 broke out in a rapture, and said, " I thought to have con- 
 cealed the Lord's goodness, but it will not do : I am now 
 ordering my affairs, and God is sealing my charter to a bet- 
 ter inheritance, and just now saying to me, 'Son, be of good 
 cheer; thy sins are forgiven thee.'" After he had retired 
 some time alone, when he opened the door, Mr. Hutcheson, 
 one of the ministers that attended him, said to him, *' What 
 cheer, my lord?" He answered, "Good cheer, sir ; the Lord 
 hath again confirmed and said to me, from heaven, ' Son, be 
 of good cheer ; thy sins are forgiven thee.' " And he gushed 
 out in abundance of tears of joy, so that he retired to the 
 window and wept there. Afterwards he said in a perfect 
 rapture to Mr. Hutcheson, " I think his kindness overcomes 
 me : but God is good to me, and lets not out too much of it 
 here, for he knows I could not bear it ; get my cloak, and 
 let us go." But being told that the town-clock was kept 
 back, so that the hour was not yet come, he answered, " They 
 were far in the wrong ;" and presently kneeled down and 
 prayed in a most sweet and heavenly manner, to the refresh- 
 ment of all that were present. 
 
 When he was going out to the scaffold, he said, " I could 
 die like a Roman, but I choose rather to die as a Christian. 
 Come away, gentlemen; he that goes first, goes cleanliest." 
 W^hen going down, he called Mr. James Guthrie to him, 
 and embracing him in the most endearing way, took his 
 farewell 'of him. Mr. Guthrie, at parting, addressed the 
 marquis thus : " My lord, God hath been with you, he is 
 with you, and God will be with you ; and such is my respect 
 for your lordship, that if I were not under the sentence of 
 death myself, I could cheerfully die for your lordship." So 
 they parted for a short season, in two or three days to meet 
 in a better place. 
 
' THE SICK AND DYINO. . 189 
 
 The marquis, in his speech on the scaffold, hath these 
 words : "God hath laid engagements upon Scotland ; we 
 are tied by covenant to religion and reformation. Those 
 that were then unborn are engaged to it, and it passeth the 
 power of any under heaven to absolve a man from the oath 
 of God." 
 
 35. Mr. John Welsh was minister of the gospel at Ayr. 
 Mr. Rutherford, in his preface to his Survey of Antinomian- 
 ism, calls him "that apostolic, heavenly, and prophetical 
 man of God ;" and tells us that he heard it from those who 
 were witnesses of his life, that of every twenty-four hours 
 he gave usually eight to prayer, and that he spent many 
 nights in prayer to God, interceding for suffering Protestants 
 abroad, as well as for his mother-church. Mr. Welsh, when 
 prisoner in the castle of Blackness, and in the view of death — 
 being condemned to it for maintaining the liberties of the 
 church, though afterwards the sentence was changed into 
 banishment — hath these words, in a letter to his Christian 
 lady : 
 
 " I long to eat of that tree which is planted in the midst 
 of the paradise of God, and to drink of the pure river, clear 
 as crystal, that runs through the street of the new Jerusa- 
 lem. I long to be refreshed, with the souls of them that are 
 under the altar, who were slain for the word of God and the 
 testimony that they held ; and to have those white robes 
 given me, that I may walk in white raiment with those 
 glorious saints who have washed their garments, and made 
 them white in the blood of the Lamb. Why should I think 
 it a strange thing to be removed from this place to that 
 where my hope, my joy, my crown, my elder Brother, my 
 Head, my Father, my Comforter, and all the glorious saints 
 are, and where the song of Moses and the Lamb is sung joy- 
 fully ; where we shall not be compelled to sit by the waters 
 of Babylon and hang our harps on the willow-trees, but shall 
 take them up and sing the new hallelujah, Blessing, honor, 
 
190 AFFLICTED MAN'S COMPANION. 
 
 glory, and power to Him that sits upon the throne, and to 
 the Lamb, for ever and ever ? What is there under the old 
 vault of the heavens, and in this old, worn earth, which is 
 groaning under the bondage of corruption, that should make 
 me desire to remain here ? I expect that new heaven and 
 new earth wherein righteousness dwelleth, wherein I shall 
 rest for evermore. I look to get an entry to the new Jeru- 
 salem at one of the twelve gates, whereupon are written the 
 names of the twelve tribes of Israel. I know that Jesus 
 Christ hath prepared them for me. Why may I not then, 
 with boldness in his blood, step into that glory, where my 
 Head and Lord hath gone before me ? Jesus Christ is the 
 door and the porter ; who then shall hold me out ? thou 
 fairest among the children of men, the delight of mankind, 
 the light of the Gentiles, the glor}^ of the Jews, the life of the 
 dead, the joy of angels and saints, my soul panteth to be 
 with thee. I refuse not to die with thee, that I may live 
 with thee ; I refuse not to suffer with thee, that I may 
 rejoice with thee. when shall I be filled with his love ?^ 
 Surely if a man knew how precious it is, he would count all 
 things but dross and dung to gain it. I long for that scaf- 
 fold, or that axe, or that cord, that might be to me the last 
 step of this my wearisome journey, to go to thee, my Lord. 
 Who am I, that he should first have called me, and then 
 constituted me a minister of the glad tidings of the gospel of 
 salvation these many years ; and now last of all to be a suf- 
 ferer for his cause and kingdom? These two points, first, 
 that Christ is the head of the church ; secondly, that she is 
 free "in her government from all other jurisdiction, except 
 Christ ; yea, as free as any kingdom under heaven, not only 
 to convocate, hold, and keep her meetings and assemblies, but 
 also to judge of all her affairs amongst her members and 
 subjects : these are the cause of our sufferings. I would be 
 most glad to be offered up as a sacrifice for these glorious 
 truths ; but, alas, I fear that my sins, and the abuse of such 
 
THE SICK AND DYING-. 191 
 
 glorious things as I have found, should deprive me of so fair 
 a crown. Yet my Lord doth know, if he would call me to 
 it, and strengthen me in it, it would be to me the most 
 glorious day and gladest hour I ever saw in my life ; but 
 I am in his hands, to do with me whatsoever shall please 
 him." 
 
 This eminent saint spent much of his time in the mount 
 of prayer and wrestling with God, was admitted to very 
 intimate nearness with him, and had many secret things 
 revealed to him from God. He used to say, " he wondered 
 how a Christian could lie in bed all night, without rising to 
 spend some of the night in prayer and praise." 
 
 In his last illness he had a great weakness in his knees, 
 caused by his continual kneeling at prayer ; the flesh became 
 insensible and hard, like a sort of horn ; but when in his 
 weakness he was urged to remit somewhat of his former self- 
 denial, his answer was, "he had his life of God, and there- 
 fore it should be spent for him." During his sickness he- 
 was so filled with the sensible enjoyment of God, that he 
 was sometimes overheard in prayer to use these words : 
 " Lord, hold thy hand, it is enough ; thy servant is a clay 
 vessel, and can hold no more." 
 
 36. Mr. Christopher Love, minister of Laurence-jury in 
 London, was beheaded on Tower-hill, August 22, 1651, in 
 the time of Cromwell, for suspected plotting against his 
 government. His words on the scaffold were most pathetic 
 and weighty : " Although," said he, " there is but little be- 
 tween me and death, yet this bears up my heart, there is 
 but little between me and heaven. It comforted Dr. Taylor 
 the martyr, when he was going to execution, that there 
 were but two stiles between him and his Father's house ; 
 now there is a less distance between me and my Father's 
 house — ^but two steps between me and glory. It is but 
 lying down upon that block, and I shall ascend upon a 
 throne. I am this day sailing towards the ocean of eternity, 
 
192 AFFLICTED MAN'S COMPANION. 
 
 through a rough passage, to my haven of rest — through a 
 Red sea to the promised laud. Methinks I hear God say to 
 me as he did to Moses, Go up to mount Nebo and die there ; 
 so to me, Go up to Tower-hill and die there. Isaac said to 
 himself that he was old, and yet he knew not the day of his 
 death ; but I cannot say so. I am young, and yet I know 
 the day of my death ; and I know the kind of my death, 
 and the place of my death also*. I am put to such a kind 
 of death as two famous preachers of the gospel were put to 
 before me ; John the Baptist and Paul the apostle were both 
 beheaded. I read also in Rev. 20 : 4, ' The saints were 
 beheaded for the word of God, and the testimony of Jesus.' 
 But herein is the disadvantage which I lie under in the 
 thoughts of many ; they judge that I suffer not for the word 
 of God or for conscience, but for meddling with affairs of 
 state. To this I shall briefly say, that it is an old trick of 
 Satan to impute the cause of God's people's sufferings to be 
 contrivances against the state, when in truth it is their relig- 
 ion and conscience they are persecuted for. The rulers of 
 Israel would have put Jeremiah to death upon a civil ac- 
 count, though indeed it was only the truth of his prophecy 
 that made the rulers angry with him ; and yet, upon a civil 
 account, they pretend he must die, because he fell away to 
 the Chaldeans, and would have brought in foreign forces to 
 invade them. The same thing is laid to my charge, of 
 which I am as innocent as Jeremiah was. So with Paul ; 
 though he did but preach Jesus Christ, yet his enemies 
 would have had him put to death under pretence that he 
 was a mover of sedition. Upon a civil account, they pre- 
 tend, my life is to be taken away ; whereas it is because I 
 pursue my covenant, and will not prostitute my principles 
 and conscience to the ambition and lust of men. I had 
 rather die a covenant-keeper, than live a covenant-breaker. 
 Beloved, I am this day making a double exchange : I am 
 changing a pulpit for a scaffold, and a scaflbld for a throne ; 
 
THE SICK AND DYINO. 193 
 
 and I might add a third : I am changing the presence of 
 this numerous multitude on Tower-hill for the innumerable 
 company of saints and angels in heaven — the holy hill of 
 Zion ; and I am changing a guard of soldiers for a guard of 
 angels, which will receive me and carry me to Abraham's 
 bosom. This scaffold is the best pulpit that ever I preached 
 in. In my church pulpit,, God through his grace made me 
 an instrument to bring others to heaven, but in this pulpit 
 he will bring me to heaven." Afterwards he said, " Though 
 my blood be not the blood of nobles, yet it is Christian blood, 
 minister's blood ; yea, more, it is also innocent blood. I 
 magnify the riches of God's mercy and grace towards me, 
 that I, who was born in Wales, an obscure country, and of 
 obscure parents, should be singled out to so honorable suffer- 
 ings. For the first fourteen years of my life, I never heard 
 a sermon preached ; yet in the fifteenth year of my life it 
 pleased God to convert me. Blessed be God, who not only 
 made me a Christian, but also a minister, judging me faith- 
 ful and putting me into the ministry, which is my glory. 
 I had rather be a preacher in a pulpit than a prince upon a 
 throne ; I had rather be an instrument to bring souls to 
 heaven, than that all nations should pay tribute to me. 
 Formerly I have been under a spirit of bondage ; yea, some- 
 times I have had more fear in drawing out a tooth, than 
 now I have for cutting off my head. When fear was upon 
 me, death was not near ; now death is near me, my fear is 
 vanished. I am comforted in this : though men kill me, 
 they cannot damn me ; though they thrust me out of the 
 world, yet they cannot shut me out of heaven. When I 
 have shed my blood, I expect the full declaration of the 
 remission of sins through the blood of Jesus Christ. I am 
 going to my long home, and ye to your short homes ; but I 
 shall be at my home before ye be at yours." He prayed, 
 that seeing " he was called to do the work which he never 
 did, he might have the strength which he never had." 
 
 Am. Mnn'!'<^"mp. 9 
 
194 AFFLICTED MAN'S COMPANION. 
 
 Dr. Wild, in his elegy, hath these hnes : 
 
 " Methinks I hear beheaded saints above 
 Call to each other, Sirs, make room for Love. 
 Who, when he came to tread the fatal stage — 
 Which proved his glory, and his enemies' rage — 
 His blood ne'er run to 's heart ; Christ's blood was there, 
 Reviving it; his own was all to spare; 
 ^ Which, rising in his cheeks, did seem to say, 
 
 Is this the blood you thirst for ? Take it, I pray. 
 Spectators in his looks such life did see. 
 That they appeared more like to die than he. 
 Lightning, which filled the air with blazing light, 
 Did serve for torches at that dismal night ; 
 In which and all next day for many hours. 
 Heaven groaned in thunder, and did weep in showers : 
 Nor do 1 wonder that God thundered so ; 
 His Boanerges murdered lay below." 
 
 37. Mrs. Joyce Lewis being condemned to be burnt for 
 the Protestant rehgion in queen Mary's reign, when she 
 heard that the writ for her execution was come, said to her 
 friends, " As for death, I fear it not ; for when I behold the 
 amiable countenance of Jesus Christ my dear Saviour, the 
 ugly face of death doth not much trouble me." 
 
 38. Bullinger of Zurich, in his sickness, said to his 
 friends, " If the Lord will make any further use of me and 
 my ministry in his church, I willingly obey him ; but if he 
 please, as I much desire, to take me out of this miserable 
 life, I shall exceedingly rejoice that he pleaseth to take me 
 out of this corrupt and wretched age to go to my Saviour 
 Christ. For if Socrates was glad when his death approached, 
 because he thought he should go to Homer, Hesiod, and other 
 learned men whom he expected to meet with in the other 
 world ; how much more do I joy, who am sure that I shall 
 see my Saviour Jesus Christ, as also the saints, patriarchs, 
 prophets, apo&tles, and all the holy men who have lived 
 from the beginning of the world ? Now, when I am sure 
 to see them, and to partake of their joys, why should I not 
 willingly die, to enjoy their perpetuq,! society and glory?" 
 
THE SICK AND DYINa. 195 
 
 39. Mr. Theodore Beza, a famous pastor in Geneva, 
 when he apprehended the approach of death, revised his 
 will ; and so, dismissing all worldly thoughts, wholly betook 
 himself to expect the time of his departure, which he had 
 much longed for. He often used the apostle's saying, " We 
 are his workmanship, created in Christ Jesus unto good 
 works ;" and that of Augustine : Domine quod ccepisti per- 
 fice, ne in portu naufragum accidat — "Lord, perfect that 
 which thou hast begun, that I suffer not shipwreck in the 
 haven ;" and that saying of Bernard : Domine, sequemur 
 te, per te, ad te. Te, quia Veritas ; per te, quia via : ad 
 te, quia vita — " Lord, we will follow thee, by thee, to thee : 
 thee, because thou art the truth ; by thee, because thou art 
 the way ; to thee, because thou art the life." 
 
 40. Melancthon of Wittemberg, Luther's dear compan- 
 ion, said that " he much longed to be dissolved, and that 
 for two reasons : that he might enjoy the much-desired pres- 
 ence and sight of Christ and of the heavenly church, and 
 that he might be freed from the cruel and implacable dis- 
 cords of divines." 
 
 41. Mr. John Bradford, a minister and martyr in queen 
 Mary's reign, when the keeper told him that the next day 
 he was to be burnt in Smithfield, put off his cap, and lifting 
 up his eyes to heaven, said, " I thank God for it ; it comes 
 not now to me on a sudden, but as a thing waited for every 
 day and hour ; the Lord make me worthy of it." One 
 Cresswell offering to interpose for him, and desiring to know 
 what his request was, he said, "I have no request to make. 
 If the queen give me my life, I will thank her ; if she will 
 banish me, I will thank her ; if she will burn me, I will 
 thank her ; if she will condemn me to perpetual imprison- 
 ment, I will thank her." The chancellor pressing him to 
 do as others ha*d done, in hopes of the queen's mercy, he 
 said, " My Lord, I desire mercy with God's mercy ; that is, 
 without doing or saying any thing against God and his truth. 
 
196 AFFLICTED MAN'S COMPANION. 
 
 But mercy with God's wrath, God keep me from. God's 
 mercy," added he, " I desire, and also would be glad of the 
 queen's favor to live as a subject without clog on conscience ; 
 but otherwise, the Lord's mercy is better to me than life. 
 Life in his displeasure is worse than death, and death with 
 his favor is true life." 
 
 In his letter to Dr. Cranmer, Dr. Ridley, and Dr. Lati- 
 mer, he hath these words : " Our dear brother Rogers hath 
 broken the ice valiantly. This day, or to-morrow at the 
 utmost, hearty Hooper, sincere Saunders, and trusty Taylor 
 will end their course and receive their crown. The next 
 am I, who hourly look for the porter to open me the gates 
 after them, to enter into the desired rest. God forgive me 
 my unthankfulness for this exceeding great mercy. Though 
 I suffer justly — for I have been a great hypocrite, unthank- 
 ful, etc., the Lord pardon me ; yea, he hath done it, he hath 
 done it indeed — yet what evil hath he done ? Christ, whom 
 the prelates persecute, his truth which they, hate in me, had 
 done no evil, nor deserved death. what am I, Lord, that 
 thou shouldst thus magnify me ? Is it thy will to send for 
 such a wretched hypocrite in a fiery chariot, as thou didst 
 send for Elias ?" 
 
 In one of his meditations, after confession of sin, he said, 
 " what now may we do ; despair? no, for thou art God, 
 and therefore good ; thou art merciful, and therefore thou 
 forgivest sin ; with thee there is mercy and propitiation, and 
 therefore thou art worshipped. When Adam sinned, thou 
 gavest him mercy before he desired it ; and wilt thou deny 
 us mercy, who now desire the same? Adam excused his 
 fault, and accused thee ; but we accuse ourselves, and ex- 
 cuse thee ; and shall we be sent empty away ? How often 
 in the wilderness didst thou spare Israel, and defer thy 
 plagues at the request of Moses, when the people themselves 
 made no petition to thee. Now, not only do we make our 
 petitions to thee, but we also have a Mediator, far above 
 
THE SICK AND DYINO. 197 
 
 Moses, to appear for us, even Jesus Christ, thine own Son ; 
 and shall we, dear Lord, depart ashamed ? merciful Lord, 
 for thine own glory suffer not the enemy of thy Son Christ, 
 the Romish antichrist, thus wretchedly to delude and draw 
 from thee our poor brethren, for whom thy dear Son once 
 died. Suffer him not to seduce the ignorant with his vain 
 opinion, that his false gods, his blind, mumbling, feigned 
 religion, or his foolish superstition, doth give him such con- 
 quests, such victories, and such triumphs over us. But, 
 Lord, this is thy righteous judgment, to punish us with the 
 tyrannical yoke of blindness, because we have cast away 
 from us the sM^eet yoke of the wholesome words of thy Son 
 our Saviour." 
 
 In his letter to Mrs. Anna Warcup, he said, "My staff 
 standeth at the door. I look continually for the sheriff to 
 come for me ; I bless God I am ready for him. Now go I 
 to practise that which I have preached. Now I am climb- 
 ing up the hill ; it will cause me to puff and blow before I 
 come to the cliff. The hill is steep and high, my breath is 
 short, and my strength is feeble. Pray therefore to the Lord 
 for me, that as I have now through his goodness even 
 almost come to the top, I may by his grace be strengthened, 
 not to rest till I arrive where I should be." 
 
 He was remarkable for humility and self-abasement, 
 though a most eminent saint. He subscribed some of his 
 letters, The most miserable, hard-hearted, unthankful sinner, 
 John Bradford. A very painted hypocrite, John Bradford. 
 Miserimus peccator, John Bradford. The sinful John Brad- 
 ford. 
 
 42. Mr. Edward Deering, a little before his death, said 
 to his friends, " As for my death, I bless God I feel and find 
 so much inward joy and comfort to my soul, that if I were 
 put to my xshoice whether I would die or live, I would a 
 thousand times rather choose death than life, if it may agree 
 with the holy will of God." 
 
J96 AFFLICTED MAN'S COMPANION. 
 
 43. Mr. Robert RoUock, when dying, prayed, "Lord, I 
 have hitherto seen but darkly in the glass of thy word ; now 
 grant that I may enjoy the eternal fruition of thy counte- 
 nance, which I have so much desired and longed for. Haste, 
 Lord, and do not tarry ; I am weary both of nights and 
 days ; come. Lord Jesus, that I may come to thee. Break 
 these eye-strings, and give me others : I desire to be dis- 
 solved, and to be with thee ; haste, Lord Jesus, thrust thy 
 hand into my body, and take my soul to thyself my 
 sweet Lord, set this soul of mine free, that it may enjoy her 
 husband." 
 
 44. Galeacious Carracciolus, marquis of Vico, when 
 dying, took leave of his wife and all his Christian friends, 
 telhng them he would lead them the way to heaven. And 
 he cried to Jesus Christ, that " as he had sought Him all 
 his life, so now He would receive and acknowledge him as 
 his own." 
 
 45. The famous Lord Duplesis in France, when dying, 
 was much concerned for the church of God in distress, pray- 
 ing earnestly for her deliverance. He particularly blessed 
 such of his grandchildren as were in pursuit of learning, 
 saying, that " he was assured they should be blessed with 
 the blessings both of heaven above, and of the earth beneath." 
 When a minister spoke of the service he had done the church 
 by his writings, he said, "Alas, what was there of mine in 
 that work ? Say not that it was I, but God by me." Then 
 lifting up his hands above his head, he cried three times, 
 " Mercy, mercy, mercy I" adding, that he did it to show 
 that it was alone the mercy of God to which he had recourse. 
 He declared that his faith was altogether founded on the 
 goodness of God in Jesus Christ, who by the Father had been 
 made unto him, as to all others that believed in him, wisdom, 
 righteousness, sanctification, and redemption. " Away," said 
 he, " with all merit : I call for nothing but mercy, free mercy." 
 When one was blessing God for giving him such peace and 
 
THE SICK AND DYING. 199 
 
 comfort at his end, he said, "I feel, I feel what I speak." 
 As to his faith in the truths of God, he said " he was en- 
 tirely persuaded thereof by the demonstration of God's Holy 
 Spirit, which was more powerful, more clear, and more cer- 
 tain than all the demonstrations of Euclid." When secretly 
 praying, he was overheard saying in broken sentences, " I 
 fly, I fly to heaven. Let the angels carry me to the bosom 
 of my Saviour." Afterwards he said, " I know that my 
 Redeemer liveth, and I shall see him with these eyes : hisce 
 oculis f which words he repeated four or five times. 
 
 46. Jerome of Prague, when he was fastened to the 
 stake, and the executioner began to kindle the fire behind 
 him, bade him kindle it before his face ; "For," said he, "if 
 I had been afraid of it, I had not come to this place, having 
 had so many opportunities oflered me to escape it." 
 
 47. Mr. Hooker, a minister in New England, when one^ 
 that stood weeping at his bedside as he lay dying, said to 
 him, " Sir, you are going to receive the reward of all your 
 labors;" replied, "Brother, I am going to receive mercy." 
 
 48. Mr. Heron, another minister there, dying and leav- 
 ing a family of many small children, his poor wife fell a 
 weeping, and said, " Alas, what will become of all these 
 children?" He pleasantly replied, "Never fear; He that 
 feeds the young ravens, will not starve the young Herons." 
 Which afterwards came to pass accordingly. It was an 
 ancient observation concerning the English martyrs under 
 the bloody Marian persecution, that " none of them went 
 more joyfully to the stake, than those who had the greatest 
 families to commit unto the Lord." 
 
 49. Chrysostom, when the empress Eudoxa, an Arian, 
 sent a threatening message to him, said, " Go tell her, Nil 
 nisi peccatum timeo, I fear nothing but sin." When he 
 was sentenced to banishment, he said, " None of these things 
 trouble me ; for I said before within myself, If the empress 
 will, let her banish me ; the earth is the Lord's, and the ful- 
 
200 AFFLICTEli MAN'S COxMPANiON. 
 
 ness thereof. If she will, let her saw ine asunder ; Isaiah 
 was so used. If she will, let her cast me into the sea ; I 
 will rememher Jonah. If she will, let her cast me into a 
 burning fiery furnace, or to the wild beasts ; the three chil- 
 dren and Daniel were so served. If she will, let her stone 
 me, or cut off my head ; I have St. Stephen and the Baptist 
 for my companions. If she will, let her take away all my 
 substance ; naked came I out of my mother's womb, and 
 naked shall I return thither again." 
 
 But I must break off, for the time would fail me to enu- 
 merate the many instances of the faith, love, patience, hope, 
 courage, and constancy of the saints and martyrs of Jesus, 
 when in the view of death. Some have told the persecu- 
 tors that " they might pull their hearts out of their bodies, 
 but they could never pluck the truth out of their hearts." 
 Others have said, that " if every hair of their heads were 
 men, they should suffer death for Christ and his truths." 
 "Oh," said one of them, "can I die but once for Christ?" 
 
 Let these examples prompt us to seek grace from God, 
 and make it our earnest study to imitate and follow such a 
 cloud of witnesses, that we may die martyrs in resolution ; 
 that our graces may be most lively at the last, our evening 
 sun may shine brightest, and we may go off the stage glori- 
 fying God, and leaving a sweet savor behind us, as these 
 famous worthies, whose praise is in the churches, have done 
 before us. * 
 
 Direction 7. Let dying persons be much in prayer and ejacu- 
 lations to God, 
 
 Prayer is the native breath of renewed souls ; it is as 
 necessary to their spiritual life, as breath is to the natural 
 life. "Hide not thine ear at my breathing." Lam. 3 : 56, 
 The first thing a child of God doth, when he is new-born, is 
 to breathe by prayer. "Behold, he prayeth." Acts 9 : 11, 
 And it is also his last work in the world to pray, " And 
 they stoned Stephen, calling upon God, and saying. Lord 
 
THE SICK AND DYINa. 201 
 
 Jesus, receive my spirit. And he kneeled down, and cried 
 with a loud voice, Lord, lay not this sin to their charge. 
 And when he had said this, he fell asleep." Acts 7 : 59, 60. 
 A dying Christian hath many to pray for : he is to pray for 
 the church of God, for his friends and relations, and also for 
 his enemies, as Stephen did. But especially he must pray 
 for himself, that sin may be forgiven, and that he may have 
 a safe conduct through the dark valley. I have heard of 
 some that have been found dead upon their knees ; a noble 
 posture to die in. How suitable is it to enter praying into 
 the land of praise. So did Stephen: yea, so did our blessed 
 Saviour himself: "Father, forgive them, for they know not 
 what they do. Father, into thy hands I commend my 
 spirit." The last words that holy Usher uttered were, 
 ** But, Lord, in a special manner forgive my sins of omis- 
 sion." "Lord," said dying Beza, "perfect that which thou 
 hast begun ; that I suffer not shipwreck in the haven." I 
 remember to have read of an old minister who, when he 
 found death approaching, said, " I desire to die like the poor 
 thief, crying to the crucified Jesus for mercy. I am nothing, 
 I can do nothing, except what is unworthy. My eye and 
 hope and faith is to Christ on his cross. I bring an un- 
 worthiness like that of the poor dying thief unto him, and 
 have no more to plead than he. Like the poor thief cruci- 
 fied with him, I am waiting to be received by the infinite 
 grace of my Lord, into his kingdom." Let us in like man- 
 ner die, crying to a crucified Jesus for mercy: "Lord, re- 
 member me, now thou art in thy kingdom." 
 
 0, dying Christians, remember, the time of prayer is 
 near an end ; after death there will be no more occasion for 
 prayer. 0, then, beg that the Spirit of prayer may be so 
 poured down upon you at this time, that you may be enabled 
 to pour out your heart before God, both for yourself and oth- 
 ers. how earnestly should you pray then, when you are 
 taking your leave of prayer. Mind the example which your 
 
 9*^ 
 
202 AFFLICTED MAN'S COMPANION. 
 
 Redeemer gave you ; it was before his death that he offered 
 up prayers and supplications with strong crying and tears 
 unto God. I acknowledge sick and dying persons are fre- 
 quently out of case for making prayers of any great length 
 or continuance ; which consideration should excite us to the 
 greater diligence in prayer in time of health, and therefore 
 they ought to be the more frequent and fervent, in short and 
 suitable ejaculations to God, as their exigencies do require. 
 
 MEDITATIONS AND EJACULATIONS PROPER FOR A SICK AND DYING 
 PERSON, AND ESPECIALLY FOR A DYING BELIEVER. 
 
 Lord, thou art the God of my life, and hast the keys 
 of death in thy hand. Thou hast ptieasured the length of 
 my life, and appointed the hour of my death. The number 
 of my months and days is with thee, and thou hast appointed 
 the bounds over which I cannot pass. 
 
 What is my life but a vapor, that appeareth for a little 
 time and then vanisheth away ? At the longest, how short 
 is it; and at the strongest, how weak. "What man is it 
 that liveth here, and shall not see death? When a few 
 days are come, I shall go the way whence I shall not re- 
 turn." God hath decreed it, sin hath deserved it, my frailty 
 demonstrates it, death's harbingers proclaim it, and I must 
 expect it. 
 
 There is no discharge in this war, no exemption from 
 death's stroke. Death's messengers are come to warn me 
 that my last day and last hour draweth nigh. The sound 
 of their Master's feet is behind them. This clay-house must 
 be dissolved, my soul dislodged, and my place here shall 
 know me no more ; I shall soon be as water spilt on the 
 ground, that cannot be gathered up again. 
 
 that I may be suitably exercised in my present weak 
 and dying condition. When my flesh faileth, and my heart 
 fainteth within me, that God may be the strength of my 
 heart and my portion for ever. When the keepers of the 
 
THE SICK AND DYlNa. 203 
 
 house do tremble, let God watch over it, and be the keeper 
 of my soul. When the grinders cease, because they are few, 
 let my soul be fed with manna from heaven. When the 
 daughters of music are brought low, let my soul be disposed 
 for hearing the song of Moses and the Lamb, in the temple 
 above. When those that look out at the windows are dark- 
 ened, let the eyes of my soul be enlightened to behold, with 
 the dying martyr Stephen, the heavens opened, and the glo- 
 rious Jesus standing at the right hand of God, making inter- 
 cession for me and ready to receive me. Let my hope and 
 desire look out at the windows, and say, "Why is his chariot 
 so long in coming ; and why tarry the wheels of his chariot ? 
 Make haste, my Beloved, and be thou like a roe or a young 
 hart on the mountains of Bether." 
 
 that I may observe the afflicting hand of God in my 
 present sickness. Surely affliction cometh not out of the 
 dust, nor doth trouble spring out of the ground. Lord, 
 rebuke me not in thy indignation, nor chasten me in thy hot 
 displeasure. Have mercy on me, Lord, for I am weak; 
 and heal me, for my bones are vexed. When thou with re- 
 bukes dost correct man for iniquity, thou makest his beauty 
 to consume away like a moth ; surely every man is vanity. 
 The sorrows of my heart are enlarged ; bring me out of 
 my distresses. Look upon my affliction and my pain, and 
 forgive all my sin. I look for sympathy to my great High- 
 priest, who is touched with the feeling of my infirmities. 
 My help and strength is in him. 
 
 that when I am afflicted, I may not despise the chas- 
 tening of the Lord, nor faint when I am rebuked of him. 
 Let me hear the rod, and him that hath appointed it. Let 
 me kiss the rod, and accept of the punishment of mine in- 
 iquity. that in my affliction I may be helped to humble 
 myself greatly before the God of my fathers, and make a true 
 and penitent confession of my sins. 
 
 Oh, what shall I say to thee, thou Preserver of men ? 
 
204 AFFLICTED MAN'S COMPANION. 
 
 I will say, Lord, be merciful to me : heal my soul, for I have 
 sinned against thee. I acknowledge that through an evil 
 heart of unbelief, I have many a time departed away from 
 the living God. how vainly and foolishly have I lived in 
 the world. How lavish of my precious time. How un- 
 mindful of my latter end. How careless of my immortal 
 soul. How little in preparation for eternity. Oh, my own 
 heart condemns me, my sins testify against me; and thou 
 who knowest them better than I do myself, together with 
 their several aggravations, mightest justly condemn me too. 
 But my comfort is, that with thee the Lord there is mercy, 
 that thou mayest be feared ; and with thy Son there is plen- 
 teous redemption; wherefore, for his sake be pleased to for- 
 give me all my past transgressions, whether in thought, 
 word, or deed — those that I remember, and those that I 
 have forgotten — and let them never be charged on me to 
 my shame and confusion in this world, nor to my everlasting 
 ruin in that which is to come. Lord, forgive the follies of 
 my childhood, the extravagances of my youth, and all the 
 iniquities of my riper years. 
 
 Oh, I am polluted with sin, and dare not appear before 
 God with my own filthy rags upon me. When Adam lost 
 his original righteousness, he fled from God, and dreaded 
 the summons of offended justice. Now, there is no appear- 
 ing before God with acceptance, but in the garment of his 
 Son my elder brother. None can have boldness to enter 
 into the holiest of all, but by the blood of Jesus. enable 
 me to disclaim whatever duties I have performed, or graces 
 I have exercised, and to rely on a crucified Christ alone for 
 pardon and life. Though thou slayest me, let me die trust- 
 ing in arid cleaving to a crucified Jesus. 
 
 Now the powers of darkness will seek to raise a tem- 
 pest to shipwreck the vessel of my soul, when it would 
 enter into the eternal haven. that, hke the wise mariner 
 when the storm approacheth, I may endeavor to secure the 
 
THE SICK AND DYING-. 205 
 
 vessel with the anchors of faith and hope fastened on the 
 Rock Christ. 
 
 that, when the time of conAat with my last enemy 
 eometh, I may, above all, take the shield of faith, whereby 
 I may be sheltered from the sting of death, and may quench 
 the fiery darts of the wicked one. 
 
 that the Lord of hosts, the Captain of my salvation, 
 may be with me in my last conflict, and may help me to 
 put on the whole armor of God, and give me skill to use it, 
 that I may be able to stand in the evil day. Teach my 
 hands to war and my fingers to fight, that through thee 
 I may do valiantly, and tread down all my enemies. 
 that now I may finish my course, and fight the good fight 
 of faith, that at death I may receive the crown of righteous- 
 ness, which the righteous Judge will give to all that love 
 his appearing. that my faith may ripen into a full assur- 
 ance, that I may go ofi'the stage with joy, and an abundant 
 entrance may be administered unto me into the kingdom of 
 my Lord and Saviour Jesus Christ. 
 
 that the night of my death may shine bright with the 
 sparkling stars of heavenly graces. Lord, increase my 
 faith. Let the pilgrim's staff" of faith be never out of ray 
 hand till I come to my journey's end. let me get Christ 
 all in my arms, like old Simeon before his death, that I may 
 say, hke him, " Now let thy servant depart in peace ; for my 
 eyes have seen thy salvation." Kindle the fire of heavenly 
 love in my soul, and give me a taste of heavenly joys. 
 for one beam of thy light, to banish away all my doubts and 
 fears. Lord, let in something of heaven to my soul, before 
 itself go into heaven. 
 
 Lord, take me not out of this life till thou hast fitted me 
 for a better. May I be fitted for heaven before I leave the 
 earth, and finish my work before I finish my course. Make 
 me ready to meet thee at thy coming, that so thy coming 
 may not be the matter of my terror, but the matter of my 
 
206 AFFLICTED MAN'S COMPANION. 
 
 hope, desire, and expectation. that I may be in a longing 
 frame for that blessed time, when he will come and put a 
 period to all my sins, sorrows, troubles, and temptations 
 here ; and when I shall exchange my present being in the 
 body, for an everlasting being with the Lord. Lord, 
 strengthen my faith and hope, so that neither the sweetness 
 of life, the pain of death, nor apprehensions about my future 
 state, may make me unwilling to die. Is my Redeemer 
 ascended, and gone before me to prepare a place for me ? 
 Why then should I be slothful to go in and possess the 
 good land ? 
 
 Mercy hath filled up all my life, and brought me near to 
 the end of it. let it not leave me now, when all the 
 enjoyments of the world are nothing to me, and I am to 
 take an everlasting farewell of them all. Now one smile of 
 thy face, one taste of thy love, would be strength and joy to 
 my departing soul. remember the word to thy servant, 
 upon which thou hast caused me to hope : hast thou not 
 said, " I will never leave thee, nor forsake thee ?" fulfil 
 this word to me in the time of my need : let me never go 
 off the stage with a heavy heart, or a guilty conscience; but 
 may I depart in peace, and sleep in Jesus. Let me breathe 
 out my departing soul to thee, and trust it in thy hand and 
 safe-keeping ; and let my flesh rest in hopes of rising glori- 
 ously at the last day, through him who is the resurrection 
 and the life, the Lord Jesus Christ. 
 
 Love and praise is the exercise of saints for ever ; may I 
 be acquainted with it here. shall I not love and praise 
 him, who hath forgiven all mine iniquities, healed all my 
 diseases, redeemed my life from destruction, and crowned 
 me with loving-kindness and tender mercies ? He hath 
 caused goodness and mercy to follow me all the days of my 
 life ; and shall I not follow him with praises at the end 
 of it? 
 
 Now the time of my departure is at hand, and the lamp 
 
THE SICK AND DYINa. 207 
 
 of life is ready to be extinguished. that I may die in 
 faith, that whether the lamp go out of its own accord, or by 
 some sudden blast, it may be lighted again by the immortal 
 beams of the Sun of righteousness. And though I be over- 
 taken by the sleep of death and lie down in the bed of the 
 grave, yet shall I awake again in the morning of the 
 resurrection, that morning which shall never be succeeded 
 by an evening ; when I shall behold thy face in righteous- 
 ness, and be eternally satisfied with thy likeness. 
 
 Now I am going the way of all the earth, ready to 
 launch forth into eternity, where I shall be fixed in my 
 everlasting condition. Grant me. Lord, the perfect use of 
 my senses, of my understanding and reason, that I may 
 glorify thy name and edify my neighbors to the last moment 
 of my departure ; and now, when I am to conflict with the 
 king of terrors, support and assist me in my sorest 
 . extremities and last agonies. mercifully mitigate death's 
 pangs, and let my passage be easy and ray landing safe. 
 Stand by me in my dying moments, and secure my soul in 
 thy hands from all its deadly enemies ; and when I am 
 numbered among the dead, let me also be numbered among 
 the redeemed and blessed of the Lord for ever. 
 
 Lord, thou determinest both the bounds of man's life 
 and the bounds of his habitation. If a hair of my head can- 
 not fall to the ground without thy providence, far less can 
 my whole body fall into the grave without it. Thou hast 
 told me plainly that I must die, but mercifully hast con- 
 cealed the time, place, and manner, that I might always 
 stand upon my guard, every hour expect thy coming, and 
 have my accounts in my hand, always prepared to give 
 them up to thee my Judge. Justly mightest thou have 
 snatched me away by a surprising call and sudden stroke ; 
 but in thy goodness thou givest me warning, and time to 
 set my house and soul in order. graciously finish what 
 is now wanting of* the work of thy grace in my heart and 
 
208 AFFLICTED MAN^S COMPANION. 
 
 soul, and thoroughly accomplish and furnish me to appear 
 in thy blessed presence. May I now die to sin every hour, 
 that I may not die for sin hereafter. Cause sin wholly to 
 die before me, that it may not rise in judgment against me 
 after death. 
 
 God, be thou my refuge and strength, and a very 
 present help in trouble ; and then I will not fear though the 
 waters of affliction rage and be troubled, and though all the 
 mountains of earthly comforts shake with the swelling 
 thereof There is a river, the streams whereof shall make 
 glad the city of God. let my soul dwell beside those 
 living streams, and drink of them for ever. In the valley of 
 the shadow of death. Lord, be thou present as the good 
 Shepherd, with thy guiding rod and supporting staff; and 
 make my departure easy and full of peace and hope. 
 Lord, carry me safe through the dark passage upon which 
 I am entering, and let me find it a gate of glory, a door 
 opened into the everlasting kingdom and joy of the Lord. 
 Lord Jesus, receive my spirit, and let it be presented, justified 
 and spotless, to the Father, that it may come to the spirits 
 of just men made perfect, and join with them in singing the 
 new song, " Worthy is the Lamb that was slain, and hath 
 redeemed us to God by his blood, to receive power, honor, 
 glory, and blessing for ever. Amen." 
 
 MEDITATIONS FOR DROOPING BELIEVERS WHEN DEATH IS NEAR. 
 
 Travellers who have met with many storms, troubles, 
 and dangers in their journeys, rejoice when they come near 
 to their own country ; and shall not I, a stranger and pil- 
 grim, that have been long wandering in a wilderness, be 
 glad when I come near my blessed home, my dear friends, 
 and eternal habitation ? 
 
 With what cheerfulness do some women endure the 
 pains of childbearing, being supported by the hope of a 
 child's being born into the world. And what is the joy of 
 
THE CJIGK AND LTINCt. 209 
 
 a man-child being brought into this sinful and miserable 
 world, to the joy of a sanctified soul's being brought out of 
 it into heaven for ever ? It is pleasant when the hard 
 winter goeth over, and the time of the singing of birds, the 
 messengers of spring, doth come; and shall not I rejoice 
 when sickness and forerunners of death do tell me that the 
 winter of my darkness and trouble is past, and the summer 
 of my eternal light and joys is at hand ? 
 
 What though death be the king of terrors, is not glorious 
 Christ the King of comforts ? Have not I met already with 
 this blessed King ; and why should I fear to meet with the 
 other ? Oh let my strength and support at this time come 
 from Christ, my covenanted Redeemer. 
 
 Lord, deliver my soul from death, mine eyes from 
 tears, and my feet from falling. bring me out of the miry 
 clay, set my feet upon a rock, and establish my goings, and 
 put a new song in my mouth, even praises to our God. 
 
 If Jacob went down so cheerfully into Egypt when God 
 had said unto him, " Fear not to go down, for I will go down 
 with thee, and I will bring thee up again," why should a 
 believer fear to go down to the grave, when God hath un- 
 dertaken to go down with him thither and to bring him up 
 again ? His body may be turned into dust, but God is in 
 covenant with. his dust, and will not suffer the least particle 
 of it to be lost. 
 
 Are not the righteous taken away from the evil to come ? 
 Do they not rest in their beds and enter into peace ? Why 
 then should I shrink from dying ? When the Lord is to 
 bring heavy wrath and judgments upon a land, he frequently 
 houses many of his people in heaven beforehand ; and how 
 happy are those that win the house before the sweeping 
 hail-shower doth fall A believer needeth not to look for 
 any settled fair weather in this world : it will be nothing 
 but one shower up and another down, till he be housed in 
 heaven. Oh why, then, should I linger in this wilderness ? 
 
210 AFFLICTED MAN'S COMPANION. 
 
 How highly honored is the believer in being made an 
 heir of God, and a joint-heir with his own Son Jesus Christ; 
 so that Christ and the believer do, as it were, divide heaven 
 between them : they have the same Father, dwell in the 
 same house, sit at the same table, reign on the same throne, 
 and partake, of the same glory. Oh what honor is this 
 which is put on a worm of the earth. It is indeed but little 
 that the young heir enjoys of the inheritance while in this 
 world ; no more than will serve to bear his charges to 
 heaven, where he shall get all, forget his present straits, and 
 remember his poverty no more. Oh why then should not 
 I, like a young heir, be looking and longing for the expiring 
 of my minority, when I shall arrive at ripe age, and enter 
 upon the full possession of the inheritance ? Oh that I could 
 send out faith and hope, those two faithful spies, to survey 
 the promised land, or at least to visit the borders of my elder 
 Brother's country ; what an encouraging report would they 
 bring back I My glorious Lord is gone ; he hath left the 
 earth, and entered into his glory ; my brethren and friends 
 have many of them arrived there also. How great is the 
 difference between my state and theirs. I am groaning out 
 my complaints, but they are singing God's praise. I am in 
 darkness, and cannot see God, but they are in light, and see 
 him face to face. my Lord, shall I stay behind when 
 they are gone ? Should I be satisfied to wander in the wil- 
 derness, far distant from my Father and my God, when they 
 are triumphing above, dividing the spoil ? No ; I will look 
 still after them with a steadfast eye, and cry, Lord, how 
 long ? I will wait now in hope, yea, rejoice in the forethoughts 
 of the day when my minority shall be expired, my pilgrim- 
 age finished, my banishment over, that I may get home to 
 my country and friends above. 
 
 What though my days be dark and gloomy now, my 
 winter be sharp and stormy : why, it is but short, and nearly 
 over ; the eternal summer approacheth ; the long day, the 
 
THE SICK AND DYINa. 211 
 
 high sun, and the fair garden of my well-beloved above these 
 visible heavens, will quickly make amends for all. Let me 
 get up by faith and visit the new land, view the fair city, and 
 behold the white throne, and the Lamb that sits thereon, 
 that I may rejoice in hope of the glory of God. 
 
 Shall many of the heirs of wrath go singing and rejoicing 
 to hell ; and will an heir of God go drooping and sorrowing 
 to heaven ? Oh, let me not, by my behavior on a death- 
 bed, bring up a bad report upon Christ's good way and the 
 land which he hath purchased. 
 
 Have I such great and precious promises left me, and 
 shall I not live and feed upon them in time of my need ? 
 Shall I not trust the word of Him that is faithful and true ? 
 Hath he not said to me, " When thou passest through the 
 waters, I will be with thee ; and through the rivers, they 
 shall not overflow thee : when thou walkest through the 
 fire, thou shalt not be burnt, neither shall the flame kindle 
 upon thee ?" When the disciples were sore tossed with 
 winds and waves, thou camest to them in the fourth watch 
 of the night, walking on the waters ; and when their fears 
 were increased, thou saidst, "It is I ; be not afraid." Thou 
 rebukedst the winds, and there presently followed a great 
 calm. My Redeemer's compassions continue ; his bowels 
 of mercy still yearn over our sorrows, as in the days of his 
 flesh. "Jesus Christ is the same yesterday, to-day, and for 
 ever." 
 
 Ah, I have too little improved my acquaintance with 
 precious Christ in the day of my life ; how ready am I to 
 mistake him when he changeth his dispensations towards 
 me. Though I have been long at Christ's school, what 
 small proficiency have I made in the work and mystery of 
 faith. How little have I learned to believe in the dark, and 
 to drop anchor at midnight upon the Rock of ages, and to 
 look out for the dawning of the day. 
 
 Surely the day shall break, and the shadows flee away ; 
 
212 AFFLICTED MAN'S COMPANION. 
 
 my King cometh ; my well-beloved is on his way ; he hath 
 sent his letter before him to warn me of it, saying, " Behold, 
 I come quickly." Oh that like the cold and wearied night- 
 watchman, I may be looking out for the appearing of the 
 morning-star and the breaking of the eastern sky ; and may 
 be ever, crying, " Even so, come. Lord Jesus, come quickly." 
 
 Thou hast said, "Light is sown for the righteous, and 
 gladness for the upright in heart." Surely God's seed shall 
 not lie always beneath the clods ; the time is at hand when 
 it shall spring, and joyful will the crop be at last. Oh that 
 like David in affliction, I could encourage myself in the Lord 
 my God, and say, " The Lord liveth, blessed be my Rock." 
 Why should I droop while my Lord liveth, and my Rock 
 standeth»? My hopes may die, my comforts may die, my 
 gifts die, my riches die, my relations die, my body die ; but, 
 good news, " The Lord liveth, blessed be my Rock." The 
 disciples had a melancholy tale while Christ was dead and 
 lying in the grave ; but that sad time is over : he is now 
 risen, and will die no more. Nay, he hath proclaimed it 
 for my comfort, saying, "Fear not; I am the first and the 
 last, I am he that liveth, and was dead, and behold, I am 
 alive for evermore, Amen ; and have the keys of hell and 
 of death." 
 
 When my soul is cast down within me, let me remember 
 God from the land -of Jordan and the hill Mizar, that I 
 may reason myself out of all my fears and discouragements ; 
 for yet " the Lord will command his loving-kindness in the 
 daytime, and in the night his song shall be with me, and 
 my prayer to the God of my life." 
 
 " Why then art thou cast down, my soul ; and why 
 art thou disquieted within me ? hope thou in God, for I 
 shall yet praise him, who is the health of my countenance 
 and my God." 
 
 Now, when death is at hand, let not my Saviour be afar 
 off He who remembered the dying thief, and spoke com- 
 
THE SICK AND DYIXa. 213 
 
 fortably to him, let him now remember me when he is seated 
 in his kingdom, and say to my soul, " This day thou shalt 
 be with me in paradise." When it is absent from the body, 
 let it be present with the Lord. Let the angels now be 
 ready to do their office, to carry my departing soul into 
 Abraham's bosom. Let me now depart, that I may be with 
 Christ ; yea, be for ever with the Lord, that I may see his 
 face. Let mc dwell there, where they have no night, need 
 no candle, nor light of the sun for ever — where God shall 
 wipe away all tears from their eyes, and there shall be no 
 more death, neither sorrow nor crying. 
 
 Father, into thy hands I commit my spirit. By the 
 hands of Him who hath redeemed it, let it be presented to 
 thee without spot or wrinkle, or any such thing. 
 
 ADDITIONAL MEDITATIONS PROPER FOR ANY SICK PERSON IN THE 
 VIEW OF DEATH. 
 
 The. Lord is pleased sometimes to cast men down on 
 beds of sickness, and draw the curtain between the world 
 and them, that they may take a view of their past life and 
 future state. Now it is time for me to look into my soul, 
 and examine my state. Oh, how many do miss salvation, 
 when they think themselves sure of it. They mistake a 
 form of godliness for the power of it, and thereby deceive 
 themselves, thinking themselves something when they are 
 nothing. 
 
 Some go so far as to shed tears, as Esau did ; profess 
 fair, yea, fight for the Lord, as Saul and Jehu did ; wish for 
 the end of the righteous, as Balaam did ; desire God's people 
 to pray for them, as Pharaoh and Simon Magus did ; walk 
 softly and mourn for fear of judgments, as Ahab did ; joy in 
 gospel ordinances and reform in many things, as Herod did ; 
 prophesy and speak well of Christ, as Caiaphas and Judas 
 did ; be convinced and tremble at hearing a sermon, as Felix 
 did ; yea, seemed to taste the good word of God and the 
 
214 AFFLICTED MAN'S COMPANION. 
 
 powers of the world to come, as apostates have done ; and 
 yet for all these attainments, remain strangers to the saving 
 work of the Spirit on the heart. 
 
 that the consideration of hypocrites' attainments might 
 alarm me out of my security, and make me restless till I find 
 the distinguishing marks of true grace and sincere faith in 
 my soul. that I could say, there is a principle in me that 
 will not sufl'er me to build on any foundation in the world 
 but Christ and his righteousness ; that makes me content 
 with Christ, with all his offices, with all his precepts, and 
 with his very cross for his sake. Doth the love of Christ 
 keep me back from sin more than the law, or fear of hell ? 
 Have I aimed at God's honor in all my actions, civil, nat- 
 ural, and religious? Am I humble and self-denying as to 
 my own wisdom, will, credit, ease, and honor, and to all the 
 enjoyments of the world ? Am I acquainted with the throne 
 of grace, and desirous to keep up a constant correspondence 
 with it ? let me not rest till I perceive in my soul those 
 things which accompany salvation. 
 
 how comforting would it be to me now, if I could say 
 with good Hezekiah in his sickness, " Remember now, 
 Lord, how I have walked before thee in truth and with a 
 perfect heart, and have done that which is good in thy 
 sight." that I could pray, and say, with Jesus my Sav- 
 iour when in the view of death, "Father, I have glorified 
 thee on the earth ; I have finished the work which thou 
 gavest me to do : and now, Father, glorify thou me with 
 thine own self, with the glory which thou hast ordained for 
 me before the world was." 
 
 Alas, Lord, I must confess my iniquities have gone up 
 above mine head ; my misspent time, my unfruitfulness under 
 the means of grace and waterings of ordinances, may cause 
 me to cry out. Woe is me, for the leanness of my soul and 
 barrenness of my heart. I have been an empty vine, bring- 
 ing forth fruit only to myself; I have hid my Lord's money, 
 
THE SICK AND DYING. 215 
 
 and therefore deserve the doom of the wicked and slothful 
 servant. But my relief is in my Surety's righteousness. 
 Blessed be the Lord, who hath sent his Son to bless those 
 who by nature lie under the curse, and to intercede for those 
 that cannot speak for themselves. how suitable is he to 
 my soul's case. I have indeed a multitude of sins, but he 
 hath a multitude of tender mercies ; I have deep and hein- 
 ous guilt, but he hath a deep fountain for washing it out ; I 
 am sold under sin, but he hath a ransom to buy me back 
 again ; my wound is great, but his balm is excellent. Surely 
 it is my wisdom to go to Christ with all my grievances, and 
 always to lie and cry at my Redeemer's door. 
 
 that now, when the sun of my life is setting, the 
 blessed Sun of righteousness may rise and shine upon my 
 soul. Goodness and mercy have followed me while I lived : 
 that Christ and glory may meet me when I die. I must 
 acknowledge thy goodness : were this the last hour I had to 
 live, and this the last word I had to speak in the world, I 
 might well say, Lord, thou hast been a merciful and gracious 
 God to me ; my whole life hath been a continued course of 
 mercy ; Lord, crown the end of it with mercy also. Surely 
 the sea is not so full of water, nor the sun so full of light, as 
 thou art full of grace and mercy. let not my sins stop the 
 current of thy tender mercies at this time. Lord, drown all 
 my sins in the sea of Christ's blood, that my soul may not be 
 sunk by them in ^he ocean of divine wrath. Lord Jesus, 
 embrace my perishing soul in thy arms ; let thy cross be my 
 security, and thy wounds my refuge. 
 
 thou who hearest the young ravens when they cry, be 
 not silent to me at this time, lest if thou be silent to me, I 
 be like to them that go down to the pit. 
 
 Lord, I am now called to the work I neVer did ; give me 
 the strength I never had. Surely it is an important matter 
 to die, and my eternal state dependeth upon dying aright. 
 What I do amiss in my life one day, I may amend in the 
 
216 AFFLICTED MAN'S COMPANION. 
 
 next ; but not so here — I can die but once : if I mar this 
 piece of work, I cannot come back to mend it again ; if I for- 
 get any thing necessary for my journey, I cannot return to 
 get it. Oh, a wrong step in going out of this life is highly 
 dangerous. In one respect it is like the sin against the Holy 
 Ghost, and can never be forgiven ; for I cannot come back 
 to mourn for it. Of all the business I ever undertook, I have 
 most need to take care of my dying. 
 
 Oh, is death coming to take down this earthly tabernacle, 
 and put the one half of me in the dark grave, and the other 
 half of me in heaven or in hell ; and shall I give sleep to my 
 eyes and slumber to my eyelids, till I find myself so pre- 
 pared that I dare look death in the face, and dare hazard my 
 soul upon eternity ? 
 
 to have right impressions of the certainty of death, 
 and the uncertainty of life. What is my life but a vapor, a 
 sand-glass of sixty or seventy years, which will soon run out ? 
 Eternity and a judgment-seat are now hard upon me. The 
 blast of the last trumpet is at hand. There will shortly be 
 a proclamation by one standing in the clouds, that time shall 
 be no more. The world looks big in men's eyes in time of 
 health ; but when the eye closes, when the breath departs, 
 and the imprisoned soul is ready to leap out into eternity, 
 can the world give any satisfaction ? No, no ; a lamp full 
 of the oil of grace will be valued more than a house full of 
 gold. The finest things on earth will then appear nothing 
 but painted dust and gilded clay. How gladly would the 
 greatest worldling then give all his gold and silver, riches 
 and honors, for one sight of Christ's fair face, one smile of 
 his countenance. wherefore should men in health neglect 
 the market of grace, and slight the pearl of great price? 
 Why should they spend their money for that which is not 
 bread, and their labor for that which satisfieth not ? 
 
 Lord, save me from the hypocrite's case at death, whose, 
 candle of profession and of hope burns and blazes fair all the 
 
THE SICK AND DYING. 217 
 
 way with him, but goeth out in the dark trance of death; 
 and there he stumbles and falls, and shall rise no more. 
 that my profession and hope may be of God's creating. If 
 God light my candle, then shall my feet be enlightened 
 through the dark valley, and neither death nor hell shall be 
 able to put it out. 
 
 Lord, subdue sin in me, and let it be continually dying 
 now, that it may certainly be dead before me. God forbid 
 that my sins should survive me. 
 
 0, that when the stroke of death dissolves my body, my 
 soul may escape as a bird out of the snare of the fowler, 
 and may ascend to the heavenly regions to enjoy God him- 
 self. 
 
 let me look through the gates of mortality, and long 
 for the jailer's coming to set me at liberty. Lord, help me 
 to overcome the love of life and the fear of death. If my 
 neighbor lend me any thing, I pay it again with thanks ; 
 and shall I not restore my life to God with thanks, who hath 
 been pleased to lend it to me so long? Arise, and let me 
 depart, for this is not my rest ; heaven is my home. Lord, 
 bring me to it : the joys of it are too great to enter into me, 
 O make me fit to enter into them. 
 
 While I lie on a sick-bed, Lord help me to patience in 
 my sickness without murmuring. 
 
 How willingly would the damned in hell endure my 
 pains a thousand years, if they had any hopes of being saved 
 at last. Blessed be God that my sickness is not hell, that 
 my pains are not eternal. 
 
 that I may look on my affliction as coming from the 
 hand of him who is the Lord of health and of sickness, of 
 life and of death ; who killeth and maketh alive, bringeth 
 down to the grave, and raiseth up again. The sovereign 
 and wise Lord hath determined the time when my affliction 
 shall end, as well as the time wheri it began. Thirty-eight 
 years were appointed the sick man at Bethesda pool ; eigh- 
 
 Affl. Man's Compauion. 1 
 
 
218 AFFLICTED MAN'S COMPANION. 
 
 teen years to the woman that Satan kept bound ; twelve 
 years to the woman with the bloody- issue ; ten days' tribula- 
 tion to those of Smyrna ; three days' plague to David. The 
 number of the godly man's tears is registered in God's book ; 
 yea, the hairs of his head are numbered. 
 
 When David got his choice of his own chastisement, he 
 chose rather to be corrected by the hand of God, than by 
 any other means, saying, "Let me fall into the hands of the 
 Lord, for his mercies are great." " I was dumb, and opened 
 not my mouth, because thou didst it." Glory to God that 
 I am fallen into his merciful hand. Hath God appointed 
 that man's coming into the world shall be attended with 
 pain and crying, and his going out of it with grief and 
 trouble; and shall I quarrel at it? No; I desire humbly to 
 submit to the correction of mine iniquity, and to bear the 
 indignation of the Lord, becatise I have sinned against him. 
 that the sickness of my body may be a means of health 
 to my soul. May I be chastened of the Lord, so that I may 
 not be condemned with the world. 
 
 It is good for the believer that he is afflicted ; why ? it 
 springs from divine love, and it works for his soul's good. 
 Affliction is a seal of his adoption, and no sign of reproba- 
 tion. The purest gold is the most tried, the sweetest grape 
 is hardest pressed, and the truest Christian is heaviest crossed. 
 But how soon will the Christian forget all his groans when 
 he comes to heaven. As soon as Stephen saw Christ, though 
 at a distance, he forgot all his wounds and bruises : he minded 
 no more the terror of the stones about his ears, but sweetly 
 yielded his soul into his Redeemer's hands. 
 
 I read of many in the gospel, that by sickness and dis- 
 eases were driven unto Christ, who, if they had enjoyed 
 health and prosperity, would have neglected, like many oth- 
 ers, to come to him^ blessed is that cross that draweth a 
 sinner to Christ, to lay open his own misery and implore 
 Christ's mercy. And blessed be that Christ who never re- 
 
THE SICK AND DYINa. 219 
 
 fuseth the sinner that cometh to him, though driven by afflic- 
 tion and misery. To whom shall such a distressed creature 
 as I go, but to Him who is the only physician that can cure 
 both my soul of sin and my body of sickness ? 
 
 Lord, thou hast never denied thy mercy to any sinner 
 that asked it with a penitent heart. There were many 
 sorts of sick sinners that came to thee in the days of thy 
 flesh : the blind, the deaf, the lame, the lepers ; those that 
 were sick of palsies, dropsies, fevers, fluxes, and were pos- 
 sessed with devils ; and yet never one of them came crying 
 for mercy, that went away without his errand, were his sin 
 ever so great or his disease ever sa grievous. Nay, so mer- 
 ciful is my Redeemer, that he offered and gave his mercy to 
 many that never asked it, being moved with the bowels of 
 his own compassion and the sight of their misery : so dealt 
 he with the woman of Samaria, the widow of Nain, and the 
 man that lay thirty-eight years at the pool of Bethesda. Oh, 
 if he gave his mercy so willingly to them that did not ask it, 
 and was found of them that sought him not, will he deny 
 mercy to my soul that is crying for it ? 
 
 There is but a step between me and death ; Lord, seal 
 my pardon to me, before I go hence and be no more. 
 draw nigh to me and save me ; for my soul is full of trouble, 
 and my life draweth nigh unto the grave. Thy loving- 
 kindness is better than life : make me sure of that, and 1 
 will willingly part with this mortal life. 
 
 thou who wiliest not that any should perish, but that 
 all should come to repentance, be pleased to make use of 
 the chastisement of my body as a medicine to cure my soul, 
 and bring me to a true and sincere repentance. One day is 
 with thee as a thousand years : work in me on this, which 
 may be my last day, whatsoever thou seest wanting in me. 
 Enable me to present unto thee the sacrifice of a broken and 
 contrite heart, which thou hast promised not to despise. 
 Give me a true and lively faith in the blessed Jesus, who is 
 
220 AFFLICTED MAN'S COMPANION. 
 
 the propitiation for our sins. He was wounded for our 
 transgressions, he was bruised for our iniquities, the chas- 
 tisement of our peace was upon him ; heal me by his 
 stripes. Let the cry of his blood drown the clamor of my 
 sins. I am indeed a child of wrath, but Christ is the Son of 
 thy love ; pity me for his sake, and let my soul find sanc- 
 tuary in his wounds. 
 
 Lord, the waters of affliction are come in even upon 
 my soul. let the Spirit of God move on these waters, 
 that like th^ pool of Bethesda, they may cure whatever 
 spiritual diseases thou seest in me. Lord, consider my 
 affliction, accept my tears, assuage my pain, increase my 
 patience, and finish my troubles. Correct me with the chas- 
 tisement of a Father, and not with the wounds of an enemy ; 
 and though thou take not off thy rod. Lord, take away thine 
 anger. 
 
 Lord, the prince of this world cometh : let him have 
 nothing in me ; but, as he accuseth, do thou absolve. I have 
 nothing to say for myself, but be thou my advocate. Lord ; 
 and do thou answer for me. I am clothed with filthy gar- 
 ments, and Satan stands at my right hand to resist me ; 
 Lord, rebuke him, and pluck me as a brand out of the fire. 
 Cause mine iniquities to pass from me, and clothe me with 
 the righteousness of thy dear Son. I know, Lord, that no 
 unclean thing can enter into thy kingdom, and thou seest I 
 am nothing but pollution, yea, my very righteousness is filthy 
 rags : wash thou me, and make me white in the blood of 
 the Lamb, that I may be fit to stand before thy throne. 
 take me from the tents of Kedar, to the mansions of light 
 and purity. When my earthly house of this tabernacle is 
 dissolved, let me have a building of God, a house not 
 made with hands, eternal in the heavens. bring my soul 
 out of prison, that I may eternally give thanks unto thy 
 name. Amen. 
 
DUTIES OF FRIENDS AND NEiaHBORS. 221 
 
 CHAPTER VIII. 
 
 DIRECTIONS TO THE FRIENDS AND NEiaHBORS OF THE SICK, 
 WHO ARE THEMSELVES IN HEALTH FOR THE TIME. 
 
 When the Lord sends sickness and affliction to our neigh- 
 bors, we ought not to be idle and unconcerned spectators of 
 his dispensations, but we should hearken to the voice of 
 God's rod upon others, and consider what it is that the Lord 
 is caUing for at our hands. These following directions may 
 be useful to those that are in health. 
 
 Direction 1 . Be very thankful to God for the great mercy of 
 health and strength, and improve it to his glory. 
 
 Surely a healthful person hath great cause to be a thank- 
 ful person. Health is a mercy that doth season and sweeten 
 every other temporal mercy ; without it the greatest wealth 
 and honors, nay, a king's crown, can give no satisfaction. 
 It is far more eligible to be a healthy beggar than a sickly 
 king. What comfort could it afford us under tossing sick- 
 ness and racking pains, to have the greatest heaps of money 
 to look to, or thousands coming to pay us homage ? alas, for 
 our unthankfulness to him who is the God of our health. 
 How little do we prize his goodness in continuing with us 
 such a long season of health and strength, together with the 
 use of our reason and senses, when many others are deprived 
 of them. Surely God were righteous, should he teach us to 
 value the worth of these mercies by the want of them. 
 
 Let us consider how many miserable persons there are 
 in the world, and who it is that maketh us to differ from 
 them ; how many diseased, distracted, deformed, lame, blind, 
 deaf and dumb people there are ; and how easy it had been 
 for God to have put us in their condition, and them in ours. 
 The difference is not owing to any thing in us; their sins 
 are not greater than ours. Had we a due sense of our sins 
 
222 AFFLICTED MAN'S COMPANION, 
 
 and iJl-deservings, we should acknowledge ourselves unwor- 
 thy of the least of all God's mercies; we should reckon 
 every common mercy a special blessing and unmerited favor 
 to us. Again, let us take a view of the fainting sickness, 
 racking pains, and restless nights of others. Let us look 
 upon our sick friends sweating and burning under fevers ; 
 let us hear them groaning and moaning under strong pain. 
 " Their soul abhors all manner of meat, and they draw near 
 unto the gates of death." Sometimes we see them panting 
 and fainting, and not able to speak a word to us. And what 
 is the language of all this to us ? Is it not, that we should 
 thankfully adore our gracious God, and bless and magnify 
 him for his distinguished goodness to us ? how much are 
 we indebted to the Lord, that it is not so with us as with 
 others. Wearisome nights are appointed to them, and their 
 bones are full of tossing ; all the comforts of this life are 
 tasteless to them ; their friends are weeping about them, but 
 cannot help them. " It is far otherwise with me," may you 
 say, "my mercies and relations bring comfort to me; I relish 
 my food, my bed gives me ease, my sleep is refreshing ; I 
 have freedom to read and to pray, to meditate and attend 
 the public ordinances. Praise the Lord, my soul ; and all 
 that is within me, bless his holy name. Forget not this 
 benefit of health, that is the chief of all my outward bless- 
 ings; some would part with all their worldly wealth, to 
 have so much bodily health as I have. Long have I under- 
 valued and abused this choice mercy of health ; that I 
 could mourn for my neglect, and resolve in God's strength 
 to improve my remaining health, for the praise and service 
 of that merciful God who is the author and preserver of it. 
 Let me spend and be spent for God, that gives me all my 
 health and strength for his glory. Let me abhor the ingrati- 
 tude of those who employ the health which God giveth, in 
 the service of his enemies, and make a sacrifice of it to the 
 devil, the world, and the flesh. what prodigious folly are 
 
DUTIES OF FRIENDS AND NEIG-HBORS. 221 
 
 those guilty of, who, for satisfying their sensual appetite, 
 deprive themselves of health, which is in itself a thousand 
 times of more value than all their brutish pleasure. God 
 help me to prize this mercy, that can never be prized 
 enough." 
 
 Direction 2. Make conscience of visiting your sick friends and 
 neighbors, believing it your duty and interest so to do. 
 Visiting of the sick is not only the duty of the ministers 
 of Christ, but likewise of all the members of Christ; for we 
 are all enjoined to remember them that are in adversity, and 
 to sympathize with the afflicted, as being ourselves also in 
 the body. "To him that is afflicted, pity should be shown 
 by his friends," saith Job ; and our Lord gives it as a char- 
 acter of those whom he will own and acquit at the great 
 day, ." I was sick, and ye visited me." Matt. 25 : 36. This 
 is the way to be like him who is the Father of mercies, and 
 whose soul was grieved for the miseries of Israel. Judg. 
 10 : 16. We read how tenderly David sympathized with 
 his enemies when they were sick. Psa. 35 : 13, 14. 'And 
 much more ought we to visit and sympathize with our sick 
 friends. To visit the prosperous and healthy is an act of 
 courtesy and civility ; but to visit the afflicted and sickly is 
 an act of charity and Christianity. 
 
 And as it is your duty, so it is your interest and advan- 
 tage to visit the sick. The wise man tells you, " It is better 
 to go to the house of mourning than to the house of feast- 
 ing." Eccl. 7 : 2. King Joash went to see Elisha in his 
 sickness, and wept over him; and he lost nothing by so 
 doing, 2 Kings, 13 : 14, for he obtained thereby three famous 
 victories over the Syrians. Though it be not warrantable 
 to inquire of the dead, Deut. 18 : 11, yet we may fearn many 
 wholesome lessons from the dying, even though they be 
 speechless. For instance, we may hereby be instructed how 
 to prize health, learn our own frailty, and provide for the 
 time of sickness. "When we behold their strength languish- 
 
224 AFFLICTED MAN'S COMPANIOJf. 
 
 ing, their tongues faltering, their eyes failing, their counte- 
 nances pale, we should think with ourselves, " This will be 
 my case ere long ; the next arrow that death shoots may be 
 levelled at me ; how much is it my concern to prepare for 
 it !" Also we may thhik what a bitter thing sin is, that is 
 the cause of all these pains and distress, and how mad they 
 are who love sin and take pleasure in it. We may see 
 likewise the great folly of courting and trusting the world, 
 which leaves the sick and dying man in the greatest 
 extremity. And we may observe how happy the man is 
 that hath an interest in Christ, the peace of a good con- 
 science, and a well-grounded hope of heaven, to yield him 
 support and confidence under his strugglings with sickness 
 and death. When we hear the dying man's complaints of 
 his sins, and his lamenting his neglect of duty, and mis- 
 spending of precious time, we may learn repentance and 
 reformation. When we observe believers' professions of 
 love to Christ, and their hope in him to the last, it doth 
 contribute to the quickening and strengthening of our faith. 
 A right sight of dying persons is a good means to increase 
 the spirit of grace and supplication in us. We may fitly 
 allude here to the answer which Elijah gave to Elisha 
 when he sought a double portion of his spirit : "If thou 
 seest me when I am taken from thee, it shall be so unto 
 thee." 2 Kings, 2:10. A double portion of the Spirit shall 
 be the allowance of those who make conscience of this duty. 
 
 Direction 3. Let the friends of the sick and those who visit 
 them, deal faithfully with them about their souls. 
 
 , Consider, this may be the last opportunity you may have 
 of doing any thing for your friend's soul. If he die, he is 
 fixed in his everlasting state, so that all advices and coun- 
 sels then will be fruitless. It is now, or never, that you 
 must exert yourself for your friend's advantage ; there is no 
 wisdom in the grave to which he is going. " God's loving- 
 kindness cannot be declared in the grave, nor his faithful- 
 
DUTIES OF FRIENDS AND NEiaHBORS. 225 
 
 iiess in destruction. Psa. 88 : 11. Now is the proper time 
 for doing good to your neighbor's soul. When affliction 
 opens the ear to discipline, be careful to drop in wholesome 
 instructions into it ; and when the heart is made tender by 
 sickness, it is a fit season for good counsels to make im- 
 pressions on it. Let the opportunity be improved with 
 faithfulness and prudence ; and in order to this, observe the 
 following ADVICES : 
 
 1. Labor to know the sick man's spiritual condition, that 
 your application may be suitable for it. The knowledge of 
 the disease is previously requisite unto the cure : as the 
 mistake of a physician about a man's disease may be as 
 dangerous as the disease itself, so here it is highly dangerous 
 to mistake the case of the sick man's soul ; for then lenitives 
 may be applied when corrosives are needful — promises may 
 be administered when threatenings are more proper. 
 
 2. Bew^are of flattering the sick with vain hopes of life 
 when he is more likely to die, lest he be tempted to delay 
 or slacken his preparation for another world. It is fit that 
 plainness be used with respect to his danger, that he may 
 be quickened to his work. 
 
 3. The sick is to be admonished and told that sickness 
 comes not by chance, nor by second causes merely, but by 
 the wise direction and special providence of God ; that some- 
 times God smites out of displeasure for sin and for the sin- 
 ner's correction and amendment, and sometimes for the trial 
 and exercise of his people's graces ; that the sharpest 
 afflictions shall work for good to them that love God, and 
 are rightly affected and improved under God's hand; that 
 it is a great mercy to a sinner, when God by his rod gives 
 him warning and space to repent and flee to the blood of 
 sprinkling, and to cry to God for pardon, and doth not 
 snatch him out of the world by sudden death ; upon which 
 account the voice of the rod should be carefully hearkened 
 to and thankfully obeyed. 
 
 10* 
 
226 AFFLICTED MAN'S COMPANION. 
 
 4. If the sick person be ignorant, he is to be catechized 
 and instructed in the principles of religion, especially con- 
 cerning his faith and repentance, and his accepting of the 
 covenant of grace and the method of pardon and salvation 
 through the righteousness of Christ apprehended by faith. 
 And it may be proper to obtain his assent to some of the 
 fundamental truths of Christianity, or his answer to such 
 questions as these : 
 
 Do you believe in God the Father, Son, and Holy Ghost, 
 one God in three persons, the Maker and Governor of the 
 world ? 
 
 Do you believe that Jesus Christ, who assumed our na- 
 ture, obeyed the law, died on the cross, rose from the dead, 
 and ascended to heaven, is the eternal Son of God, and the 
 only Saviour of sinners ? 
 
 Are you sensible that you are a lost sinner by Adam's 
 fall, and besides that, guilty of innumerable actual sins ; and 
 that you have broken God's holy commandments in thoughts, 
 words, and deeds, and for so doing deserve God's wrath both 
 in this life and that which is to come ? 
 
 Are you truly grieved and sorry for breaking God's law, 
 neglecting his worship, misspending your time, and pursuing 
 the vanities of the world ? And would you hve otherwise, 
 if you were to begin your life again? . - • • ;', 
 
 How do you think to get your guilt removed, your sins 
 pardoned, and your peace made with God ? Are you desir- 
 ous from your heart to be reconciled to God through Jesus 
 Christ the blessed peacemaker ? 
 
 Do you heartily approve of the gospel method of recon- 
 ciliation, by the righteousness and sacrifice offered up by the 
 Lord Jesus Christ as your Surety, in your name and stead? 
 And is your soul desirous to choose and accept of Christ for 
 your Mediator and Saviour, in all his offices of Prophet, 
 Priest, and King ? 
 
 Do you renounce all confidence in any other, all depend- 
 
DUTIES OF FEIENDS AND NEiaHBORS. 227 
 
 ence on your own duties and righteousness, and put your 
 whole trust and confidence in Christ and the merits of his 
 blood, saying, " Whom have I in heaven but thee, and there 
 is none on earth that I desire besides thee ?" Do you believe 
 that there is no salvation in any other ; and that there is no 
 name under heaven whereby you can be saved, but Jesus 
 Christ only ? 
 
 Do you desire to be wholly renewed and sanctified by 
 virtue of Christ's blood, and to show forth the reality of your 
 faith by good works and a holy life, for the time you have 
 to live in the world ? And, as evidence thereof, are you 
 willing to restore what you have taken wrongfully from any, 
 and to cast out all malice or hatred you have borne to any, 
 and ask forgiveness of any you have injured ? 
 
 Do you l>elieve that Christ is coming at the last day to 
 judge all the world, both the quick and the dead, whom he 
 shall then raise from the grave, and that your dead body 
 shall rise with the rest ? 
 
 Do you believe the immortality of the soul, and its living 
 in a separate state after death, and that the souls of believers 
 do thence pass into glory, where they shall be ever with the 
 Lord ? 
 
 5 . In dealing with the sick, you are to separate between 
 the precious and the vile, and make a difierence between the 
 converted and the unconverted. And seeing difierent appli- 
 cations are requisite, you are, according to your knowledge, 
 to study to suit your counsels, admonitions, and prayers to 
 their condition ; not using the same words to the ungodly as 
 to the godly, lest you flatter them with ill-grounded hopes 
 that their state is safe, while they are strangers to a work of 
 regeneration. The great truth is to be declared to all, that 
 "Unless a man be born again, he cannot see the kingdom 
 of God." it is dangerous to speak peace when God speaks 
 war. 
 
 6. If the sick person seem to be secure, or have not a 
 
228 AFFLICTED MAN'S COMPANION. 
 
 due sense of his sins, endeavors must be used to convince 
 him of the guilt, pollution, and danger of them, in order to 
 his humiliation. Presumptuous sinners are not to be flat- 
 tered, lest ^ve betray their souls into eternal ruin, and so 
 their blood be required at our hand. No fond love, no slavish 
 fear, must keep us from telling them the hazard of their 
 present state. Their secure conscience must be awakened 
 to see the demerit of sin, and the terribleness of the justice 
 of a sin-avenging God, before whom no Christless impenitent 
 sinner can stand : this is necessary in order to a sinner's dis- 
 covering his lost case in himself, and his fleeing to Christ for 
 refuge. It is God's method first to cast down the soul, before 
 •he lift it up — ^to plow the heart by conviction, before he cast 
 in the seed of consolation. 
 
 7. If the sick person had studied to walk uprightly, but 
 is at present discouraged on account of the sharpness of the 
 rod, Satan's temptations, the guilt of sin, fear of death, or 
 the like, then suitable counsels, resolutions, and comforts 
 are to be offered, in order to his confirmation and support. 
 Particularly, he may be told that sharp rods are nowise incon- 
 sistent with divine love ; nay, frequently they are a sign of 
 it: for as standing waters turn corrupt because they have 
 no current, so with those who are not poured from vessel to 
 vessel, their taste remains and their scent is not changed; 
 therefore God, in order to take away the scent of corrupt 
 nature from us, is pleased to change us from state to state 
 by crosses and sickness, in order to our salvation. As Noah's 
 ark, the higher it was tossed with the flood, mounted the 
 nearer towards heaven ; so the sanctified soul, the more it is 
 exercised with affliction, is lifted the nearer towards God. 
 Again, it is proper to set before him the freeness and fulness 
 of God's grace, the sufficiency of righteousness in Christ, 
 and his rich and gracious offers in the gospel, by which we 
 are assured that all who repent and believe with all their 
 heart in God's mercy through Christ, renouncing their own 
 
DUTIES OF FRIENDS AND NEiaHBORS. 229 
 
 riglileousness, shall not perish in their siiis, but have life and 
 salvation in him ; and that believers in Christ are assured of 
 victory over Satan, death, and all their enemies, because 
 Christ their head hath by his cross conquered the devil, un- 
 stinged death, triumphed over the grave, and obtained vic- 
 tory for all his members. So that neither life nor death, 
 principalities nor powers, shall be able to separate them from 
 God's love in Christ. 
 
 8. If a sick man be so tempted and troubled in con- 
 science that he is in hazard of despairing of God's mercy, 
 it is necessary to inform him of the greatness and infinite- 
 ness of God's mercy — that the most notorious sinners have 
 been pardoned and saved by it, and that it is offered in the 
 gospel to the vilest of sinners. Though God foresaw all the 
 sins which the world would commit, yet these did not hinder 
 him from loving the world so that he gave his only begotten 
 Son to death, to save as many as would believe and repent ; 
 so that the sins of one man can never hinder God from loving 
 his soul and forgiving his sins, when he sincerely desires to 
 repent and believe. The cry of the most grievous sins that 
 are recorded, such as those of Sodom, could never reach 
 higher than unto heaven. Gen. 19 : 13. But David assures 
 us that his mercy is great, and reacheth higher than the 
 heavens, Psalm 108 : 4, so that it overtoppeth the greatest of 
 all our sins. If the mercy of God be greater than all his 
 works, it must surely be greater than all our sins. Again, 
 lay before him the infinite virtue of Christ's blood. Acts 
 20 : 28. Are there any sins so great, or guilt so heinous, 
 but the blood of Christ can wash them away ? This was 
 godly Cranmer's support the day he suffered martyrdom, 
 when his sin of renouncing the Protestant doctrine stared 
 him in the face: "Surely," said he, "God was made flesh, 
 and shed his blood, not for lesser sins only, but for' greater 
 sins also." He was sadly discouraged, and wept abundantly, 
 till he looked to this meritorious blood: and then he took 
 
230 AFFLICTED MAN'S COMPANION. 
 
 heart and died with courage. this price was so great 
 that it could have merited pardon for the sins of all the 
 devils in hell, as well as of all the men on earth, though 
 every one of them had been red as crimson. Yea, the least 
 drop of this blood is of more merit to procure the mercy of 
 God for our salvation, than all our sins can be of force to 
 provoke the wrath of God for our damnation. 
 
 Moreover, let him be put in mind of the Mdllingness and 
 readiness of our Redeemer to receive all sinners that came 
 to him in the days of his flesh, though driven to him by 
 sickness and affliction ; so that he never sent any of them 
 away without their errand that came crying for mercy. 
 Nay, he many times sought out objects for his mercy that 
 were not thinking of coming to him, as we showed before. 
 Observe the gentleness of our Lord's carriage to Judas him- 
 self, in calling him friend, after his most treacherous deal- 
 ing : "Friend, wherefore art thou come?" Matt. 26 : 50. 
 Had the wretched Judas laid hold of the word friend out of 
 the mouth of Christ, as Benhadad did of the word brother 
 from the mouth of Ahab, doubtless Judas would have found 
 the God of Israel more merciful than Benhadad found the 
 king of Israel. 1 Kings, 20 : 33. 
 
 Let him also consider, that to despair of God's mercy 
 casts the greatest dishonor upon the divine majesty, and is 
 a sin more heinous than all the sins which he before com- 
 mitted; because it doth charge the great God as guilty of 
 perjury, who hath solemnly sworn that he desires not the 
 death of a sinner, but rather that he should repent and live. 
 Ezek. 33 : 11. God was more displeased with Cain for 
 despairing of his mercy, than for murdering his brother, and 
 with Judas for hanging himself, than for betraying his Mas- 
 ter. Why ? because that by their despair they would make 
 the sins of mortal men greater than the infinite mercy of 
 the eternal God. 
 
DUTIES OF FRIENDS AND NEiaHBORS. 231 
 
 Direction 4. Be earnest in prayer to God for your friends when 
 sick or dying- pray with them and for them. 
 
 Frequently sick persons are so disquieted with pain and 
 trouble that they are httle able to pray for themselves, and 
 therefore they have the more need of the prayers of others. 
 David fasted and prayed for his enemies when they were 
 sick, Psa. 19 : 13 ; much more ought we to pray for our 
 friends in that case. Never did they need our prayers so 
 much as when they are called to enter upon an unchange- 
 able eondition — to go to their long home, even that place 
 wherein they must abide for ever. Now they are in the 
 land of prayer ; and it is now or never that you must pray 
 and beg mercy for them. When their life is gone, they go 
 from the land of prayer, and are fixed in that place whence 
 they shall never remove ; then all prayers and cries for them 
 will be in vain. If your friend be a stranger to Christ, he 
 is on the brink of hell, and knows it not ; and will you not 
 cry to God to open his eyes, and save him from falling into 
 that devouring pit, out of which there is no redemption ? 
 You would be wdlling to sit up a whole night for the relief 
 of his body ; and will you not spend a part of a night for 
 the good of his soul, that is a thousand times more valuable ? 
 Now the question is, whether this precious soul shall be 
 Christ's or the devils for ever. And when will you wrestle 
 for your friend, if you do it not now ? If the sick person 
 be a child of God, you may pray with more comfort and 
 expectation to be heard. You may, in that case, send the 
 same message by prayer to Christ that the sister of sick 
 Lazarus did : " Lord, behold, he whom thou lovest is sick." 
 John 11 : 3. Lord, pity him, comfort him, abate his dis- 
 temper, and relieve him from it, if it be thy will ; if not, 
 grant him thy gracious presence and safe conduct through 
 the Jordan of death, and a happy landing in the Canaan of 
 glory. 
 
 We are told that the prayer of the righteous in such 
 
232 AFFLICTED MAN'S COMPANION. 
 
 cases doth avail much. James 5:16. And this ought to 
 encourage us to pray one for another. Whatever be the 
 sick person's condition, such confessions and petitions as the 
 following may be made use of in prayer for him. 
 
 PETITIONS FOR THE SICK. 
 
 Lord, thou hast breathed into man the breath of life; 
 and when thou takest away that breath, he dies, and returns 
 again to his dust. May we be duly sensible of our depend- 
 ence on thee for all that we enjoy. We acknowledge that 
 our great abuse of the many days of health and welfare thou 
 affordest us doth justly deserve the visitation of sickness and 
 diseases. Alas for us, we lie under a burden of sin, both 
 original and actual ; we are all the children of wrath by 
 nature, and under the curse of a broken law ; and all other 
 miseries, temporal and spiritual, distempers, pains, death, 
 and hell itself, are the issues thereof Be merciful to the 
 sick person under thy hand ; make known to him his sins, 
 and the cause why thou contendest with him. Make him 
 see that he is lost in himself, and wholly unable to satisfy 
 the demands of offended justice ; and do thou reveal Christ 
 to his soul for righteousness and life. Oh give him thy Holy 
 Spirit to create and strengthen faith, that he may lay hold 
 on Christ as offered in the gospel. Work in him the grace 
 of true repentance. Enable him to search his heart and 
 try his ways, so that he may discover every accursed thing, 
 every Achan in the camp, that hath provoked the Lord 
 against him. When thou puttest him in the furnace, be 
 pleased to stand by it, and oversee the metal while it is 
 melting in it. Try him as silver is tried, and bring him out 
 purified, and let him lose nothing in the furnace but his 
 dross. Remove his sins from thy presence as far as east is 
 from west, that they may never trouble his conscience nor 
 rise in judgment against his soul. However bitter the cup 
 may be, let it be medicinal to cure all the diseases of his 
 
DUTIES TO FRIENDS AND NEIG-HBORS. 233 
 
 soul. Oh that these afflictions, which are but for a moment, 
 may work for him a far more exceeding and eternal weight 
 of glory, through Jesus Christ the purchaser. 
 
 Look down from heaven, the habitation of thy holiness ; 
 behold his affliction and his pain, and forgive all his sin. 
 Show such pity to him as a father doth to his child, and lay 
 no more upon him than he is able to bear. Lord, give pa- 
 tience and strength equal to the burden of trouble thou hast 
 laid on him. In time of his weakness, uphold him by thy 
 strength. Relieve his wants out of thy infinite fulness. 
 Lord, thou knowest his frame, and rememberest that he is 
 dust ; save him from extremity of trouble ; either abate his 
 pain, or increase his patience to endure what thou measurest 
 out to him. Give him the evidences of all the graces of thy 
 Spirit. Arm and defend him against all the suggestions 
 and temptations of Satan, Take his heart wholly off the 
 world, and set his affections on things above. Lord, make 
 use of this chastisement of his body as a medicine to cure 
 his soul, by drawing his soul that is sick of sin to thyself 
 Oh enable him, in a penitent, believing manner, to come by 
 repentance to Christ his soul-physician, to get it healed of 
 its maladies. Sanctify his sickness, and let the fruit of it 
 be to purge away his sin. 
 
 If thou, Lord, shalt be pleased to add to his days, bless 
 all means of his recovery. Remove the disease ; renew his 
 strength both outward and inward ; heal his soul as well 
 as his body, and enable him to walk tenderly before thee, 
 and carefully to remember and perform such vows and 
 promises of obedience as men are wont to make in time of 
 sickness. 
 
 If thou hast determined to finish his days by the present 
 visitation, let him find such evidence of the pardon of his 
 sins, of his interest in Christ and eternal life, as may cause 
 his inward man to be renewed while his outward man de- 
 cayeth ; that he may meet death without fear, cast himself 
 
234 AFFLICTED MAN'S COMPANION. 
 
 wholly on Christ without doubting, and desire to be dis- 
 solved, that he may be for ever with Jesus Christ. Lord, 
 make his last works better than his first, and the day of his 
 death better than the day of his birth. Make his last words 
 his best words, his last thoughts his best thoughts, his last 
 hour his best hour. Oh let him die the death of the right- 
 eous, and let his last end be like his. Let the eyes of his 
 soul be opened to see his sins and his Saviour, before the 
 eyes of his body be shut by death. Take away the sting of 
 death, the guilt of sin, that he may walk through the valley 
 of the shadow of death, and fear no evil. Open thou his 
 lips, that his mouth may show forth thy praise before he go 
 to the place of silence. And when his strength doth fail, 
 and his tongue is not able to utter words, let the blood of 
 Christ speak for him in heaven ; and let thy Holy Spirit 
 within him make requests for him with sighs and groans 
 that cannot be uttered. When the sight of his eyes doth 
 fail him, let the eyes of his faith be strengthened, that his 
 soul may behold Jesus Christ in heaven ready to receive 
 him. Lord, stand by him in his last conflict with his ene- 
 mies Satan and death, that he may overcome both, and be 
 more than a conqueror through Christ that hath loved him. 
 Into thy hands we commend his spirit. 
 
 Lord, teach us all to see how frail and uncertain our con- 
 dition is, and so to number our days that we may seriously 
 apply our hearts to heavenly wisdom, through Jesus Christ. 
 Amen. 
 
 Direction 5, Be careful to furnish your friends with suitable 
 company and spiritual converse, when they are sick or 
 dying. 
 
 As worldly company and converse are great hinderances, 
 so spiritual company and converse are special helps to the 
 sick and dying. Now, that the friends of the sick may 
 prevent the one and provide for the other, let the following 
 ADVICES be remembered : - .• - "-. ■ 
 
DUTIES TO FRIENDS AND NEiaHBORS. 235 
 
 1. Remind your friends to make their wills in season, 
 and dispatch the settlement of their worldly affairs, that so 
 they may not be disturbed at the last, nor anywise diverted 
 from their main work by thoughts or conversation about the 
 world. A mind abstracted from the world is a most suitable 
 disposition for a dying man. You cannot carry the things 
 of this world with you when you go hence, and it is not fit 
 that you should carry the thoughts of them. 
 
 2. Keep carnal company from them as much as possible, 
 and all those that would divert them by idle or worldly dis- 
 course. It is both impertinent and cruel to throw such 
 impediments in the way of those that are going speedily to 
 their endless state. 
 
 3. Do what you can to get faithful ministers and godly 
 Christians to be much about them ; persons able to instruct 
 and counsel them about their soul's matters, and also to 
 pray with them and fqr them. 
 
 4. Be often reminding your sick friends of their chief 
 work, and the things which belong to their peace. What- 
 ever be their state, whether gracious or graceless, it is 
 proper to be often reminding them of the vanity and 
 emptiness of the world, that can neither give ease to the 
 body nor comfort to the soul, when either of them is in 
 trouble ; of the sinfulness of sin, which is the spring of all 
 diseases and miseries whatever ; of the preciousness and 
 usefulness of Christ to a sinner in all cases, and especially 
 at a dying hour ; of the inexpressible felicity of believers in 
 Christ after death, and similar truths. 
 
 5. If you think yourself not able to instruct or advise 
 your sick friends as they need, then read some good book to 
 them, that may be suitable to the condition of their souls ; 
 and if you have not a fitter at hand, read some chapters 
 and directions of this book to them, as you may see most 
 proper for them. But above all books, read to the sick the 
 holy Scriptures, and some particular chapters and psalms 
 
236 AFFLICTED MAN'S COMPANION. 
 
 there, such as the last three chapters of Genesis, the last 
 chapter of Deuteronomy, the I7th chapter of the first book 
 of Kings, the 2d chapter of the second book of Kings, the 
 14th and 19th chapters of Job, the Psalms of David, and 
 particularly the 6th, the 23d, 25th, 30th, 38th, 41st, 42d, 
 49th, 51st, 71st, 73d, 77th, 88th, 89th, 90th, 103d, 116th, 
 118th, 130th, 142d, and 143d Psalms; the 12th chapter 
 of Ecclesiastes ; the 38th, 53d, 54th, and 55th chapters of 
 Isaiah; the last three chapters of Luke ; the 14th to 17th 
 and 20th chapters of John ; the 8th chapter of Romans ; the 
 15th chapter of first Corinthians; the 5th of second Corin- 
 thians; the 4th of first Thessalonians ; the 11th and 12th of 
 Hebrews ; the last three chapters of Revelation, and the like. 
 
 Direction 6. Be likewise suitably concerned for the bodies of 
 your friends, when they are sick. 
 
 If you would evidence a suitable concern for them, then 
 you must deal tenderly, and compassionately with them in 
 their sickness, bear with their impatience and fretting, weary 
 not of them, nor grudge at the trouble they put you to ; for 
 shortly you yourselves may be put in the like case, when 
 you shall be as great a trouble to others as your friends are 
 now to you. 
 
 It is also necessary to employ physicians, and use the 
 best means for the recovery of your friend's health. The 
 means indeed must not be trusted to instead of God, but 
 used in subserviency to him, who hath appointed them, and 
 who only can give success to them. We must beware of 
 Asa's sin, that sought to the physicians and not to the Lord. 
 Let us neither take food nor medicine without prayer to God 
 for his blessing thereon. 
 
 Direction 7. When the sickness of your relations or neighbors 
 doth issue in death, study a Christian and suitable behavior 
 under such a dispensation. 
 
 When a parent loseth a promising child, or a child 
 loseth a loving parent, or when death deprives us of any 
 
DUTIES TO FRIENDS AND NEiaHBORS. 237 
 
 near relation, it is a speaking and trying providence ; and 
 we have much need of grace and counsel from God to con- 
 duct aright under it. Let us observe these advices: 
 
 1 . It is necessary in such a case that we have a tender 
 sense and feeling of God's afflicting hand. There are two 
 extremes which we must equally avoid, namely, to riiake 
 light of the death of relations, and to be excessively grieved 
 on that account. God will have us neither to despise his rod 
 nor to faint under it. Heb. 12:5. God is displeased with 
 those who are stupid and insensible under such afflictions. 
 Hence he complains of such : " I have smitten them, but they 
 have not grieved." Jer. 5 :3. God will have us feel his 
 hand, inquire into the meaning of the rod, and search for those 
 sins that have provoked God to smite us. It is a sign of a 
 selfish and unchristian spirit to be unconcerned for the death 
 of friends, and much more is it so in those children who 
 have a secret satisfaction in the death of parents, because of 
 the worldly riches or liberty which they get thereby. God 
 often follows this wicked temper with his heavy judgments 
 even in this life. 
 
 2. Consider that God is calling you by the death of 
 others, to keep up lively and lasting impressions of death and 
 eternity upon your own spirits. God knoweth how advan- 
 tageous it would be for men so to do, and therefore he sets 
 frequent spectacles of mortality before their eyes for this end. 
 But such is the corruption and earthliness of our minds, that 
 we soon forget the thoughts of death. When we see our 
 friends in the pangs of death, or laid in the grave, it strikes 
 us with some fear and concern, to think that this will one 
 day be our own case ; but no sooner is the dead interred, 
 and the grave filled up again, than all these serious thoughts 
 begin to vanish, and men return to their sins and pleasures 
 as before. Ah, what folly is this' I Should not men always 
 keep alive the serious thoughts of death and a future state ? 
 Are we not always alike mortal ? Are we not as liable to 
 
238 AFFLICTED MAN'S COMPANION. 
 
 death's arrest at other times, as when examples are before 
 our eyes ? 
 
 3. When God takes away your children or relations, let 
 it draw your hearts and affections more towards God and 
 things above. As when a shepherd taketh up in his arms 
 a Idmb of the flock, the ewe followeth him of her own 
 accord and will not leave him ; so when the great Shepherd 
 of the sheep taketh a child or friend from you, it should 
 cause you to follow after him, and desire to be with him. 
 But one may say, " That is not the case with me ; I fear 
 the wolf hath got the straying sheep, and devoured it." 
 Then even that suspicion should make you run to the good 
 Shepherd, abide with him, and keep close by the footsteps of 
 the flock, and beware of straying in the paths wherein de- 
 stroyers go. When God taketh from you relations whom 
 you dearly loved, he calls you to take your love off the 
 fading creature, and set it on the eternal Creator ; when the 
 weak branch is lopped off, then clasp to the body of the tree, 
 which will not fail you. 
 
 4. In such trials, study a humble and patient submis- 
 sion to the will of God, who, in his sovereign wisdom and 
 pleasure, hath taken your child or friend from you. Re- 
 member who hath done it, even He who gave all men 
 their lives, and hath the absolute power and right to dis- 
 pose of men's lives as he thinks best. If your fellow-crea- 
 ture do any thing that displeaseth you, you may both ask 
 who did it, and why he did so ? But when God doth any 
 thing to you, you must remember he is the Potter and you 
 are the clay, and that he may make or mar his clay vessels, 
 yea, break them in pieces at his pleasure ; and there is 
 none can 'Stay his hand, or say to him. What doest thou ? 
 "Be still, and know that I>m God." Psa. 46 : 10. The 
 master of a family gathers at his pleasure the flowers and 
 fruits of his garden : sometimes he cuts off the buds, some- 
 times he suffers them to blossom ; sometimes he gathers the 
 
DUTIES TO FRIENDS AND NEIGHBORS. 239 
 
 green fruit, sometimes he stays till they are ripe ; and every 
 body thinks he may do with his own what he pleaseth ; and 
 shall not the Almighty God have liberty much more to dis- 
 pose of all that grows in his own territories at his pleasure ? 
 The master of the family hath not created the trees and 
 plants of his garden, but God hath made and fashioned all 
 the children of men with his almighty hand. 
 
 It is the sense of this sovereign right and dominion of 
 God over his creatures, that hath made his people to be 
 silent under the greatest losses. Hence when Aaron lost 
 his two sons by a sudden and extraordinary stroke, it is said 
 of him, "And Aaron held his peace." Lev. 10:3. He 
 opened not his mouth, because it was a sovereign God that 
 did it. So holy Job, when he lost all his children by one 
 blow, patiently submits to this absolute Lord: "The Lord 
 gave, and the Lord hath taken away ; blessed be the name 
 of the Lord." Job 1 :21. Job knew that God's relation 
 to them was far nearer than his, and his right to dispose of 
 them was indisputable. It was a holy and excellent speech 
 of that honorable person, lord Duplessis, at the death of his 
 only son : " I could not have borne this from man, but I can 
 from God." 
 
 5. Guard against immoderate grief and excessive sorrow 
 for the death of children or near relations ; for this is sinful 
 and offensive to God. Grief is sinful and immoderate when 
 it makes you grudge at God's dispensation, murmur at his 
 will, turn unthankful to him for the mercies you enjoy, over- 
 look past favors, or lament a temporal more than a spiritual 
 loss. Alas, there are many who can bewail a dead friend 
 far more than a dead heart, and the loss of a child more than 
 the loss of God's countenance. 
 
 Now, for preventing this excessive sorrow, consider these 
 things : 
 
 (1.) If you be Christless and impenitent, you have reason 
 to bless God that the stroke was not at your own life, for 
 
240 AFFLICTED MAN'S COMPANION. 
 
 then you had been eternally miserable, and without hope. 
 What is the temporal loss of a child to the eternal loss of 
 thine own soul? it is far better to be childless and 
 friendless on earth, than to be hopeless and remediless in 
 hell. 
 
 (2.) Consider how little ground you have to complain of 
 any loss or stroke you meet with on earth. If you consider 
 God's sovereignty and poiver over you, you have cause to be 
 thankful that he hath not annihilated you and your relations 
 both long ere now, seeing he hath as full a dominion to re- 
 duce you to nothing, as to bring you from nothing. Though 
 God should dash us against the walls, as a potter doth his 
 vessel, no man could have reason to say, What dost thou ; or 
 why dost thou use me so? "0 house of Israel, cannot I do 
 with you as this potter? saith the Lord." Jer. 18:6. Nay, 
 he hath a greater right to deal so with us, than a potter with 
 his vessel, for God hath contributed all to his creature that 
 it hath; but the potter never made the clay which is the 
 substance of the vessel, nor the water that is needful to 
 make it tractable. All that the potter doth, is only to mould 
 the clay into such a shape ; besides, the potter's body is no 
 better than the clay he makes his vessel of; nay, perhaps 
 that very clay might once have been some part of the body 
 of a man as good as the potter himself Now, shall the 
 potter have such absolute power over that which is so near 
 alike to him, and shall not God have it over that which is 
 infinitely distant from him? That word, Dan. 4 : 34, 35, 
 "The Most High doth according to his will," is enough to 
 silence the murmurings of all men under strokes and losses. 
 
 If you view the hand of God as mo^i just and righteous 
 in what you have met with, you have no good ground to 
 complain. Have you not procured all this to yourself? Is 
 not God most just in all that hath come upon you ? Nay, if 
 you consider your sins, and God's absolute dominion over 
 you, you must own he might have dealt with you in a se- 
 
DUTIES OF FRIENDS AND NEiaHBORS. 241 
 
 verer way than he hath done : instead of one affliction, you 
 might have had a thousand. 
 
 Look to the mercy that is mixed with the rod. It i& a 
 wonder that this great Sovereign, who is so provoked by us, 
 should allow us any mercy at all; and yet we receive innu- 
 merable benefits from. him. Whatever be our afflictions, 
 surely they are far less than our iniquities deserve. Hath 
 he cast your child into the grave? he might justly have 
 thrown your soul into hell. It is of the Lord's mercies you 
 are not consumed. Why should a living man complain ? a 
 man out of a grave, and out of hell too, hath surely no 
 reason. 
 
 If you compare your affliction with the trials of others 
 of God's people, yea, even of those saints who have been 
 most eminent, you have no reason to grudge at your loss. 
 You have one child dead, but Aaron, who is called the saint 
 of the Lord, Psalm 106 : 16, lost two at a stroke ; nay. Job, 
 whom God commends above all the saints in his day, had 
 all his children slain by one blow ; and both these eminent 
 saints had these losses by an immediate and extraordinary 
 stroke from God. Some godly parents have seen their chil- 
 dren live to prove scandals to religion, and a grief of mind 
 to themselves, and would have thought it a mercy if God 
 had taken them away when young. Say not then that there 
 is no sorrow like your sorrow ; for the cup which many others 
 have drunk, hath had more bitter ingredients in it than yours. 
 
 (3.) Consider that excessive grief cannot better your 
 case ; it may well make it worse. If you struggle and con- 
 tend under God's hand, you act a foolish part — like a bullock 
 unaccustomed to the yoke, that by his struggHng galls his 
 neck, and makes the yoke the more uneasy; or like a bird 
 fluttering in a net, that instead of freeing, doth the more 
 entangle itself Thus by immoderate sorrow and fretting 
 under the stroke, you sin the more against God, and make 
 your burden the more heavy. 
 
 Affl. Man's Conip. 1 1 
 
242 AFFLICTED MAN'S COMPANION; 
 
 (4.) Remember the transactions of your soul with God 
 in the day you entered into covenant with him. When you 
 saw yourself on the brink of ''hell, and a burden of sin press- 
 ing you down, and no hope for you but in Christ, then your 
 cry was, "None but Christ : take children, relations, riches, 
 and all things else from me. and give me Christ. I give up 
 myself, and all I have, to be disposed of at thy pleasure ; thy 
 will. Lord, shall be my will." Now, God is taking you at 
 your word, and trying your sincerity in what you said and 
 professed to him so solemnly. He hath disposed of thy dear 
 relation as pleased him : 0, believer, dost thou rue the bar- 
 gain ; wouldst thou take thy word again ? Where is thy cov- 
 enanted submission to the will of God, and thy promised 
 contentment with all his disposals? 
 
 (5.) Dost thou not believe that a covenanted God is 
 better to thee than all the friends in the world ? Cannot God 
 soon make up the greatest loss to thee, if thou turn to him 
 by prayer, and pour out thy heart and sorrows in his bosom? 
 A smile of God's face in prayer can soon sweeten thy bitter 
 cup, and make thee forget all thy sorroM^s : "In the multi- 
 tude of my thoughts within me, thy comforts delight my 
 soul." Psalm 94 : 19. The author of the Fulfilling of the 
 Scriptures tells us of one Patrick Macilwrse, an eminent 
 saint in the west of Scotland, who having lost his dear and 
 only son, got to his closet, and there poured out his soul to 
 the Lord. When he at length came out to his friends, who 
 were waiting to comfort him and fearing how he would take 
 such a heavy stroke, he returned from prayer with a cheer- 
 ful countenance, and told some of his friends who asked him 
 the reason of his cheerfulness, that "he had got that in his 
 retirement mth the Lord, that to have it afterwards renewed, 
 he would be content to lose a son every day." 
 
 (6.) Seriously consider that you are but a few days' jour- 
 ney behind him for whom you mourn, and that you will 
 quickly overtake him, and be with him again. This allayed 
 
DUTIES OF FRIENDS AND NEiaHBORS. 243 
 
 David's sorrow for his child: "I shall go to him." 2 Sam. 
 12 : 23. It is our expecting to live here, to enjoy the comfort 
 of relations, that commonly makes us grieve so much for 
 their death ; for if we looked on ourselves as men that were 
 to die in a few days, we should not be so troubled for our 
 friends that are gone but a little space before us. 
 
 (7.) If your friends are gone to heaven, you have more 
 reason to rejoice with them than to mourn for them ; seeing 
 they are unspeakably happier where they now are, than they 
 could have been with you. It is the most fervent desire and 
 wish of every true Christian to be»in heaven ; and will you 
 grieve because God hath taken your relations thither, where 
 you desire to be yourself above all things?' As Christ said 
 to his disciples before his death, "If ye loved me, ye would 
 rejoice because I said, I go unto the Father." John 14 : 28. 
 So, if your departed friend could speak to you from heaven, 
 he would say, "If ye loved me with a pure spiritual love, 
 ye would rejoice that I am gone to my Father, where I am 
 more happy than you can possibly conceive of me." 
 
 Objection. Had I ground to think that my friend is 
 gone to heaven, it would ease me ; but, alas, I fear it is 
 otherwise. 
 
 Answer 1. It doth not belong to us to inquire into the 
 eternal state and condition of those who are gone off the 
 stage. Those secret things belong to God, who exerciseth 
 his mercy or justice towards sinners according to his sov- 
 ereign will. 
 
 2. Supposing the worst, you ought to submit to the 
 uncontrollable sovereignty of God, who hath mercy on whom 
 he will have mercy, and whom he will he hardeneth. " He 
 is of one mind, and who can turn him ?" The- Lord cut off 
 Aaron's two sons in the very act of sin and rebellion against 
 him, and yet Aaron held his peace, and so ought you. 
 
 3. Whatever be the lot of others hereafter, you have 
 reason to be thankful to God, for his distinguishing mercy in 
 
244 AFFLICTED MAN'S COMPANION. 
 
 saving you from those flames that others fail into, and giving 
 you good hope through grace of glorifying God above for 
 ever. 
 
 Direction 8. Let the sickness and death of others be a warning 
 to you in time of health to make due preparation for the time 
 of sickness and of dying which is before you. 
 
 When you see your friends and neighbors in a sickly, 
 weak, or dying condition, the language of the dispensation 
 to you that are in health is, prepare for sickness also. Nay, 
 the feeble voice of the sick doth proclaim this warning as 
 loudly as if they should, lift up their voice like a trumpet^ 
 and say to you, " Remember that you must lie in the same 
 case ere long ; you also must groan under pain, lose your 
 strength and beauty, leave your mirth and company, bid 
 adieu to all the world, and look out for the grim messenger 
 death, that is coming to dissolve your earthly tabernacle, 
 send your body to lie in a putrefying grave, and your soul to 
 fetand before God's tribunal, to be sentenced to an endless 
 state." This will be thy case, young man, strong man, 
 healthful man, as really in a little time as it is of those now 
 before your eyes. how soon will it come ; what thoughts 
 will you then have of the world, of sin, and vain company. 
 Will any thing comfort you then but the favor of God, the 
 love of Christ, and the review of a holy, well-spent life ? 
 Wherefore do with all thy might now what thy hands find 
 to do, employ the time of health well in preparing for sick- 
 ness, and leave nothing to do at that time, which is the most 
 unfit season for a man to do the work of salvation in . 
 
 I shall begin with advices to the family into which the 
 harbingers of death have come. Surely the warnings of 
 sickness and death ought to be louder in your ears than 
 others, and most diligently hearkened unto by you, that 
 lodge under the same roof with the messengers of the king 
 of terrors. 
 
 1. Remember that word, 1 Peter, 5 : 6, "Humble your- 
 
DUTIES OF FRIENDS AND NEIG-HBORS. 245 
 
 selves therefore under the mighty hand of God." It well 
 becomes guilty sinners, all ye members of the family, to be 
 humble before a holy God, when he is smiting any of them. 
 Humbly acknowledge his sovereignty and absolute dominion 
 over you, saying, " Lord, thou art the author and founder of 
 families, and thou mayest afflict and punish them as thou 
 thinkest fit. Thou settest the solitary in families, and raul- 
 tipliest their number ; and thou mayest diminish them, yea, 
 lay them desolate, according to thy pleasure. Thou might- 
 est have made all the members of the family sick, as well as 
 one ; thou mightest have given a deadly blow to parents, 
 children, and servants at once, yea, have made the house in 
 which we live a common grave, and buried us all together 
 in its ruins." Humbly acknowledge the justice and mercy 
 of God in the present visitation : " Lord, instead of one, we 
 all deserved to be thrown on sick-beds, and all of us to have 
 been smitten to death. Thou punishest us less than our 
 iniquities deserve." Acknowledge also God's wisdom and 
 love in the present affliction, and humbly submit to take the , 
 cup which he hath mingled for you. " The cup which our 
 heavenly Father hath ordered for this family, shall we not 
 drink it ? It is a wise and gracious God that doth what is 
 done in the family ; therefore it is our part to be dumb, and 
 not to open our mouths to quarrel with it." 
 
 2. The command which the king of Nineveh gave to all 
 his subjects, when threatened with ruin, Jonah 3 : 8, is very 
 proper for a master of a family to give to all under his charge, 
 when sickness doth range among them : " Fast, and cry 
 mightily to God, and turn every one from his evil way: 
 who can tell if God will turn away from his fierce anger, 
 that we perish not?" When the destroying angel gets a 
 commission to smite families with mortal and infectious dis- 
 eases, which sometimes go from house to house like a plague, 
 sweeping many, old and young, off the stage ; then espe- 
 cially it should be a time of mighty crying and pleading with 
 
246 AFFLICTED MAN'S COMPANION. 
 
 God for mercy, and since our pleading is wholly ineffectual 
 without an atoning sacrifice to incensed justice, let us not 
 forget to bring the all-sufficient sacrifice of Christ's blood 
 along with us, and plead it with God for averting his wrath 
 from our houses and families. As Moses said to Aaron in a 
 time of common calamity, so may I say to you that are heads 
 of families, "T^ke a censer and incense, and go quickly and 
 make atonement for them ; for there is wrath gone out from 
 the Lord ; the plague is begun." Numbers 6 : 46. Bring 
 the incense of Christ's satisfaction, that great atonement to 
 divine justice, which was typified by the legal sacrifices and 
 oblations. Humbly and earnestly plead that great sacrifice 
 with God, for turning away the fierceness of his wrath. Get 
 the bunch of hyssop, faith, in order to the sprinkling of your 
 houses with that atoning blood, that so you and your famihes 
 may be among the preserved in Jesus Christ. 
 
 3. Let all the family where sicjtness is, and especially 
 the head of it, remember that word, " Thou shalt put away 
 iniquity far from thy tabernacles," Job 22 : 23. God hath 
 sent sickness with this message to you : *" Search out family 
 sins, whether of omission or commission ; mourn over them, 
 turn from them, banish them far away. Let no vice lodge 
 under your roof Let family worship be no more neglected, 
 nor slightly performed. Let God have both the morning and 
 evening sacrifice." Now, if the members of those families 
 visited with sickness, who are in health for the present, 
 would thus humble themselves, cry to God, plead the blood 
 of Christ, and reform what is amiss among them, the pres- 
 ent affliction would be sanctified, and they m some measure 
 prepared for the like trial, when God shall be pleased to put 
 the cup in their hands. 
 
 n. In the next place, let me warn all the friends and 
 NEIGHBORS of the sick, whether they be of the family or not, 
 to improve the day of health in making ready for the time 
 
DUTIES OF FRIENDS AND NEiaHBORS. 247 
 
 of sickness. Be much in the exercise of self-examination, 
 humihation for sin, believing in Christ, renewing covenant 
 with God, mortifying of sin, trimming the lamp, meditating 
 upon heaven, living by faith, denying the world, studying to 
 overcome the love of life and the fear of death — concerning 
 all which I have given directions in the foregoing chapters of 
 this book, when speaking to the sick and distressed. These 
 exercises are not only proper for the sick, but also for those 
 in health ; and are suitable preparations for sickness and 
 death, to be studied by all men in every condition. But 
 there are some things further, most necessary to be minded 
 by people in time of their health, in order to prepare them 
 for the time of sickness and of dying, before it come. 
 And, 
 
 1 . Make your will and keep it by you, that you may not 
 be encumbered with worldly affairs in time of sickness, or 
 at a dying hour. Surely it is great wisdom to attend to this 
 in time of health. But I have spoken largely of this in 
 Chapter I., Direction 6. 
 
 3. Take heed in time of health, that you lay not up 
 sad provision against the day of sickness by your careless 
 walk. As it is sin that brings sickness upon us, so it is sin 
 that imbitters it unto us. Oh beware of all known sins, 
 and particularly the sins of earthly-mindedness, unthankful- 
 ness for mercies, lukewarmness in religion, neglect to follow 
 Christ, neglect of prayer and formality in it, quenching of 
 the Spirit, falling from your first love, breach of vows, abus- 
 ing signal mercies, sinning after afflictions, turning to old 
 sins. Guard against these evils now in the time of health, 
 otherwise they will put thorns in your pillow when sickness 
 Cometh. Dare not to live in such a course as you would not 
 venture to die in. How do you know but your next step 
 may be into the grave ; and would you be willing to lie 
 down there in your sins with earthly, dead, formal, wan- 
 dering, and unbelieving hearts ? 
 
248 AFFLICTED MAN^S COMPANION. 
 
 3. Sit loose from the world, and live as a stranger in it, 
 that you may be ready and willing to be gone from it on a 
 short warning. Let death find you dead beforehand — dead 
 to the world. - If your affections be glued to the world, it 
 will be a violent rending and sad parting you will have with 
 it when the dying hour cometh. You will be ready, lilie 
 Lot's wife, to linger, hanker, and look greedily back again. 
 
 4. Keep short reckonings with God and conscience, that 
 you may not have old scores to settle when you come to a 
 death-bed. Oh what stinging pain and torment may one 
 sin unmburned for cost you at that time. Let conscience 
 bring in the accounts every day before you sleep, and speed- 
 ily take up every controversy that may arise between God 
 and thy soul. 
 
 5. Dwell much upon the thoughts of death, that you 
 may learn to be acquainted and familiar with it, as Job 
 was, who said beforehand to corruption, " Thou art my father, 
 and to the worm, thou art my mother and my sister." Job 
 17 : 14. For this cause the Egyptians used to place a dead 
 man's skull in some conspicuous place of their rooms ; the 
 Jews likewise had their sepulchres in their gardens of pleas- 
 ure, that so in the midst of their delights they might think 
 on their dying time. We read of Philip king of Macedon, 
 that he ordered a page every morning to rouse him from 
 sleep with these words, "0 king, remember thou art a mor- 
 tal man." By this oft-repeated lesson he labored to humble 
 his lofty mind, and make his acquaintance with death, that 
 it rnight not seem strange or surprising to him when it 
 should actually come and snatch him away. 
 
 6. Study to spend every day as if it were to be your last, 
 and perform every duty as if it were the last, always look- 
 ing on sickness and death as very near. That which makes 
 most men so unconcerned about sickness, death, and eternity 
 is, they view them as things afar off — at thirty or forty years' 
 distance. They think their time will be long here ; why ? 
 
DUTIES OF FRIENDS AND NEIGHBORS. 249 
 
 they are healthy, of a strong constitution, and their fathers 
 lived so long : which surely are false rules to judge hy. 
 It was the expectation of many years that helped on the 
 min of that rich fool in the gospel. It were far better for 
 every man to look on himself as standing every day and 
 night at the door of eternity, and hundreds of diseases ready 
 to open the door and let him in. When you lie down at 
 night, leave your heart with Christ, and compose your spirits 
 60 as if you were not to awake till the heavens are no more ; 
 for certainly that night cometh of which you will never see 
 the morning, or that morning of which you will never see 
 the night. But which of your mornings or nights this will 
 be you know not, seeing your times are not in your own 
 hands. 
 
 7. Set apart some time daily for thinking, in a retired 
 way, upon your time that is past, and upon eternity that is 
 to come. The neglect of this duty of meditation and retired 
 thinking is very injurious, both to the godly and ungodly. 
 It was David's practice to think, and to think upon his 
 ways ; which engaged him to reform whatever he found 
 amiss in them. Psa. 119 : 59. Oh it is the ruin of many 
 a soul — they are utter strangers to this way of thinking. I 
 have read of a father, who on his death-bed left it as a sol- 
 emn charge upon his only son, who was a prodigal, that he 
 should spend a quarter of an hour every day in retired think- 
 ing, and let him choose any subject he pleased. The son 
 thinks this an easy task, undertakes it, and after his father's 
 death sets himself to perform his promise. One day he 
 thinks upon his past pleasures ; another day he contrives 
 his future delights ; after a while he begins to think seri- 
 ously what might be his father's design in laying this task 
 upon him ; at length he thinks, his father was a wise and 
 good man, therefore surely he intended and hoped that 
 among the rest of his meditations he would some time or 
 other think of religion. When this had truly possessed his 
 
 11* 
 
250 AFFLICTED MAN'S COMPANION. 
 
 thoughts, one thought and question comes upon the back of 
 another about his past life and future state, so that he could 
 not content himself with so short a confinement, but was all 
 that night without sleep ; yea, and afterwards could have 
 no rest till he became seriously religioxis. Oh that I could 
 persuade all careless and unthinking souls to go and do like- 
 wise. Ah, how many spend their days in a hurry about 
 their worldly affairs, and perish for want of thinking. 
 
 8. Among other subjects of your retired thoughts, spend 
 some time in thinking how awful and terrible a thing it 
 must be for a poor Christless soul to make its appearance 
 before- an angry God after death. "For who can dwell 
 with devouring fire ; who can abide with everlasting burn- 
 ings ?" 1 have read of a certain king of Hungary, who 
 being at one time extremely sad and heavy, his brother, 
 who was a brisk and gallant man, insisted to know the rea- 
 son : " Oh, brother," says he, " I have been a great sinner 
 against God, and I know not how I shall appear before his 
 judgment-seat." His brother answered, "These are but 
 melancholy thoughts;" and so made light of them, as most 
 courtiers used to do. The king replied nothing at that time ; 
 but the custom of that country was, if the executioner 
 sounded a trumpet at a man's door, he was presently to be 
 led to execution. The king sent the executioner in the dead 
 of the night, and caused him to sound his trumpet at his 
 brother's door, who hearing and seeing the messenger of 
 death, sprang in trembling into his brother's presence, falls 
 down upon his knees, and beseeches the king to let him 
 know wherein he had offended him. "Oh, brother," said 
 the king, "you never offended me, but loved me. But is the 
 sight of an earthly executioner so terrible to thee ; and shall 
 not I, who am so great a sinner, fear much more to be 
 brought to the judgment-seat of an angry God?" 
 
 9. Think often how religiously men wish they had lived 
 when they come to the time of sickness and death. Those 
 
DUTIES OF FRIENDS AND NEiaHBORS. 251 
 
 who have speiit their time most carelessly, begin to have 
 other notions of religion when they see the grim messenger 
 approaching. Go to their bedsides, and ask them whether 
 sloth or diligence, formality or fervency, drinking or praying, 
 loving the world or loving Christ, be the best ; would they 
 not tell you, that there are none so wise as they that are 
 most religious? Think, man, think with thyself, if thou 
 wert now upon thy death-bed, and sawest thy friends stand 
 mourning about thee, but unable to help thee, what would 
 be thy thoughts and discourse at that time ? Oh, then, let 
 some of the same thoughts and discourse fill up every day 
 and hour of thy life now. Thou knowest not but this mo- 
 ment thou mayest be as near death, as if thy friends and 
 physicians were despairing of thy life, and had given thee 
 over for dead. 
 
 10. Be employed now in fighting the good fight of faith. 
 You have many enemies to contend with, and death is the 
 last of them. 'Would you obtain the victory over them ? 
 Then get on the Christian armor, and make much use of 
 the shield of faith. We read in the book of Esther, that 
 king Ahasuerus would not recall the proclamation he had 
 emitted against the Jews, but he gave them full liberty to 
 take up arms to defend themselves and attack their ene- 
 mies ; so here, God will not recall the sentence of death he 
 passed upon all men, in the garden ; nevertheless, he allows, 
 yea, commissions all true Israelites to take up arms against 
 death, to conquer and trample it under foot by faith. 
 
 11. Be busy now in health, providing and laying up a 
 stock against the time of sickness and affliction, which may 
 contribute to your comfortable living then, when the world's 
 good things will be tasteless and comfortless to you. As those 
 who have a voyage to make victual their ship, and those 
 who have a siege to hold take in provisions, even so do ye. 
 
 Get a stock of graces against that time, especially a stock 
 of faith, of patience, of humihty, self denial, etc. There will 
 
J^52 AFFLICTED MAN'S COMPANION. 
 
 be use for all these then. A little grace, or a little faith, is 
 not enough ; for this will faint under afflictions. We read, 
 that when the winds began to blow fiercely, Peter's little 
 faith began to fail. You have need of a great measure of 
 patience against that time, that you may wait quietly on 
 God till he come to your relief You know not but he may 
 lengthen out your trials, and tarry till the fourth watch of 
 the night before he come with deliverance.' 
 
 Provide a stock of evidences of grace, and of the love of 
 God, that you may be able to assert your interest in him as 
 your portion in Christ, and may be persuaded that neither 
 death nor life will ever separate you from him. 
 
 Get a stock of divine experiences. Lay up all the expe- 
 riences you have had of God's loving-kindness, and these 
 will give great relief and encouragement to the soul in the 
 day of distress. 
 
 Lay up a stock of sermons. Treasure up the counsels 
 and Cordials which they bring you from God'^s word, that so 
 you may, according to Isa. 42 : 23, " hear for the time to 
 come," and especially for the time of sickness, when you 
 cannot get sermons to hear. Then it is that you ought to 
 live and feed upon the sermons you have heard. 
 
 Lay up a stock oi prayers. Be much in wrestling with 
 God for help and support in the day of affliction, and so you 
 may expect gracious answers to your prayer in the day of 
 calamity. 
 
 Provide a stock of promises. G ather now these sweet 
 cordials from God's word, and lay them up in your heart 
 and memory, and they will be very refreshing and support- 
 ing to you in the day of affliction. 
 
 Direction 9. Let those who are in health set about the work of 
 repentance and turning to God in Christ quickly; and beware 
 of delaying this work until the time of sickness and dying. 
 God's command to you is, to set about the work pres- 
 ently, without any delay : " To-day if ye will hear his voice, 
 
IMMEDIATE REPENTANCE. 253 
 
 harden not your hearts." Heb. 3 : 7, 8. "Go, work to- 
 day in my vineyaitl." Matt. 21 : 28. " Remember now thy 
 Creator in the days of thy youth." Eccles. 11 : 1. Well, 
 God's voice to you, man in health, is, " To-day ;" but the 
 devil's voice to you is, " To-morrow." And which of the 
 two will you hearken to ? Surely it is your wisdom to obey 
 the voice of your Creator and friend, and not of your enemy 
 and destroyer. Why ? To-day thou art in health — to-morrow 
 thou mayest be in sickness ; to-day thou art on earth — to-mor- 
 row thou mayest be in hell ; to-day Christ is inviting you to 
 come to him — to-morrow he may be sentencing you to depart 
 from him : and consider, that the devil who tempts you to 
 delay this day, will be as ready to tempt you to the same to- 
 morrow, and so the devil's to-morrow will never come. It 
 will still be to-morrow with him to the last hour, that so he 
 may get you cheated out of your whole time and salvation 
 together. 
 
 Here I shall endeavor to bring arguments to persuade 
 you to repent and close with the offers of Christ presently, 
 without delay, as God requires ; and to show the evil and 
 danger of delaying till the time of sickness and dying. As 
 to the first, namely, arguments for present repentance, 
 and against delaying the work, 
 
 1. Consider the uncertainty of your life and time to re- 
 pent. Your life is but a vapor — a little warm breath that 
 is going out and in at your nostrils, which may be stopped 
 by death ere you be aM^are : " Thou knowest not what a day 
 may bring forth." Prov. 27 : 1 . It was the saying of a godly 
 man, when invited to a feast upon the morrow, " I have not 
 had a morrow for these many years." It was a bad use the 
 epicures made of this uncertainty : " Let us eat and drink ; 
 for to-morrow we shEill die." Isa. 22: 13. It is ^ much 
 wiser to say, " Let us pray, and turn to the Lord ; for to- 
 morrow we shall die." Nay, you have not security for one 
 hour to repent in ; for God hath a thousand diseases and ac- 
 
254 AFFLICTED MAN'S COMPANION. 
 
 cidents ready to stop your breath and end your days when- 
 ever he pleaseth to give them orders. There are many 
 secure sinners who presume on long hfe, but there are none 
 nearer destruction than such, for God is wont to disappoint 
 those that promise themselves a long life in sin and impeni- 
 tency, as he did that rich man who was laying up for many 
 years : " This night thy soul shall be required of thee." 
 Luke 12 : 19. And what a dark and dismal night will 
 it be, if death come before thy repentance. man, thou 
 never didst lie down one night with assurance of rising 
 again ; thou never heardst one sermon with assurance of 
 hearing another ; thou never didst draw one breath with 
 assurance of drawing another. What madness then to de- 
 lay salvation one day or hour longer, and so to leave the 
 weightiest matter in the world at the greatest uncertainty. 
 
 2. Consider that though God in wonderful mercy and 
 patience should prolong your days, yet the longest life is 
 short enough for the work you have to do, even if you begin 
 it now. Nay, had you Methuselah's years to spend, they 
 would be no more than sufficient to repent and mourn for 
 the sins and guilt which you have been so long contracting, 
 to reff)rm and amend the many things that have been amiss, 
 to perform all the duties incumbent on you, to make sure 
 your calling and election, and put your soul in a good pos- 
 ture and preparation for an eternal state, and get it made 
 meet to be partaker of the inheritance of the saints in light. 
 Now, do you think that all this work can be done in an 
 instant, or in a time of sickness or old-age, when you are 
 hardly fit to do any thing ? When a man's spirit is unable 
 to bear the infirmities of nature, how will he be able to bear 
 the lashes of a guilty conscience or a wounded spirit ? 
 When the understanding is weak, the memory frail, the will 
 obstinately bent the wrong way by a long custom of sinning 
 and neglecting of duty, will that be a fit time to begin the 
 work of repentance and conversion to God ? When nature 
 
IMMEDIATE REPENTANCE. 255 
 
 is decayed, and the candle of life just sinking in the socket, 
 will you begin then to act for God, and make your light 
 shine before men to his glory? remember your work is 
 long, your time is short, and though you begin this very hour 
 you will have no time to spare. 
 
 3. Delay not this work, because it is not of yourself only 
 to do it when you please. It is a delusion of the devil to 
 imagine you may thus repent when you will. No, no ; it is 
 God that giveth repentance, and he gives it when and to 
 whom he pleaseth. Acts 5:31. And it is a mere perad- 
 venture if ever he give it to a delaying sinner. 2 Tim. 
 2 : 25. When is it that you may have hopes he will give 
 repentance, but when he calls you to it, and prescribes 
 means to be used for that end ? Now, that is, to-day, *' To- 
 day, if you will hear, his voice : now is the day of salvation." 
 To-day, when God is calling and the Spirit striving, is the 
 time of finding the Lord and getting repentance from him. 
 To-morrow it may be too late; the Lord's hand may be 
 closed, and the door of mercy be shut. If you refuse the 
 Spirit when he strives with you, he may leave you and 
 never put in your heart another serious thought of turning 
 to the Lord. defer not seeking repentance till it be too 
 late ; for there is a time when the Lord will Hot be found, 
 and then repentance will not be obtained, though you seek 
 it with tears. Indeed God hath promised mercy to penitent 
 sinners, but he hath nowhere promised the aids of his grace 
 and Spirit to them that put off their repentance ; and he 
 hath nowhere promised acceptance to mere grief and sorrow 
 for sin, without faith and fruits meet for repentance. He 
 hath nowhere promised to pardon those who only promise 
 to leave their sins when they can keep them no longer. 
 
 4. The longer repentance and closing with Christ is 
 delayed, the difficulty thereof is every day increased. Why ? 
 1. Because of the deceitful nature of sin, which doth daily 
 bewitch and harden the heart more and more in the practice 
 
256 AFFLICTED MAN'S COMPANION. 
 
 of it. 2. Custom in any thing hath a strong influence on 
 us ; it becomes a kind of second nature and breeds an almost 
 invincible inclination to whatever we have long -addicted 
 ourselves to, whether it be in actions natural or moral. 
 Hence even a heathen poet gives this good advice : 
 
 "Sed propera. nee te venturas differ in horas; 
 Qui non est hodife, eras minus aptus erit." 
 
 Be speedy ; put not off till another time : 
 
 He who is not prepared to-day, will be less prepared to-morrow. 
 
 He that goes on from day to day in sin, will find his 
 indisposition to repent daily increased, the habits of sin 
 strengthened, and himself brought at length under the power 
 of an inveterate custom. And if it be hard to break any 
 custom, much more a custom in sinning, which is so agree- 
 able to depraved nature. Hence saith the Spirit of God, 
 "Can the Ethiopian change his skin, or the leopard his 
 spots ? then may ye also do good, that are accustomed to 
 do evil." Jer. 13 : 23. 3. The longer Satan keeps posses- 
 sion, the more difficult will his ejection prove. The devils 
 that possessed the man from the womb up, could not be cast 
 out but by some extraordinary way. 4. Delays bring on 
 spiritual judgments from God, such as judicial hardness of 
 the heart, which will make repentance impossible, according 
 to that terrible place, Isa. 6 : 9, 10, "Make the heart of this 
 people fat," etc., which is quoted no less than six times in 
 the New Testament, as if it belonged only to them that linger 
 and sit impenitent under gospel calls. 
 
 5. We should reckon such delays madness in earthly 
 afiairs, which are but trifles when compared to salvation. 
 If a man's house were on fire, we should count him mad if 
 he should say it is time enough to quench it to-morrow ; or, 
 if he were stung with a venomous serpent, if he should 
 neglect to seek an instant cure. If he had got poison in his 
 stomach, surely he would never think he could soon enough 
 vomit it up. If a malefactor were condemned to a cruel 
 
IMMEDIATE UEPENTANCE. 257 
 
 d^ath to-mbrrow, but had a promise of remission if he should 
 loolj: after it to-day, would he be so foolish as to delay it till 
 next morning ? But how much greater madness is it to delay 
 repenting and fleeing to Christ, when God's calls and prom- 
 ises relate to the present time, and our danger in delaying is 
 infinitely greater than in any of the aforesaid cases ? Surely 
 there is no sting so dangerous, no poison so deadly as sin ; 
 and can we too soon seek after the balm of Gilead, the blood 
 of Christ, for its cure ? There is no death like the second 
 death, no fire so dreadful as the eternal fire of God's wrath. 
 Now this fire is already kindled against your souls ; and if 
 it be not soon quenched, it will burn to the lowest hell. 
 Lose no time to get it extinguished, by fleeing to the blood 
 of Jesus. 
 
 The next thing is to show the evil and danger of de- 
 laying this work until the time of sickness and of dying. 
 Alas, it is the common practice of most men. But con- 
 sider, 
 
 1. What wretched ingratitude and baseness there is in 
 it. Is it fit you should give the best of your time to God 
 that made you, or to the devil that seeks your destruction ? 
 Is it reasonable that the devil should feast on the flower and 
 prime of your youth and strength, and your Creator have no 
 other but the fragments of the devil's table ? When the 
 dregs of your time are come, your strength gone, your senses 
 failed, your understanding and memory weak, your affections 
 spent upon the creature, yea, when you are good for nothing 
 else, will you be so base as to think you are then good enough 
 for God, and for the work of salvation, which requires all 
 your strength and might ? But remember, if you be so base 
 as to reserve the dregs of your time for God, you may expect 
 he will be so just as to reserve the dregs of his wrath for you, 
 according to that word, " Cursed be the deceiver, which hath 
 in his flock a male, and voweth and sacrificeth unto the Lord 
 a corrupt thing." Mai. 1:14. Your youth, strength, health, 
 
258 AFFLICTED MAN'S COMPANION. 
 
 gifts, and talents are the males of the flock ; if you give these 
 to the devil, and reserve the weakness of sickness and old- 
 age for God, you draw down his curse upon your head ; and 
 how long will you be able to bear up under the weight of 
 God's curse? Now, delaying sinner, why should you be 
 so ungrateful to God, and injurious to yourself ? God had 
 early thoughts of mercy to you; and will you have nothing 
 but late thoughts of duty to him ? Christ did not defer his 
 dying for us till he was old ; and shall we defer living to him 
 till we be old ? Oh, we do not deal with God as we would 
 have him deal with us. When we need help in trouble, we 
 cry, " Hear my prayer, Lord ; in the day when I call, 
 answer me speedily." Psalm 102:1, 2. To-day we still 
 make the season of mercy, but to-morrow the season for 
 duty. When mercy is delayed, we impatiently cry. How 
 long, how long? We will not wait God's holy leisure. 
 But. alas, wa would have God wait our sinful leisure. Oh, 
 let us be ashamed of such disingenuous dealing with our 
 Creator. 
 
 2: Death may get a commission to take you off suddenly 
 without giving you any time to repent. You are not sure to 
 see the evening star of sickness before the night of death 
 overtake you, or that you will have any warning given you 
 before the fatal stroke. For how many are there who pro- 
 ject long lives and look for time before death to repent, that 
 get a sudden call to flit from the earthly tabernacle, and have 
 not one minute to provide another lodging. How many are 
 drowned by a sudden storm at sea ; and how many killed 
 by outward accidents on land. Some drop down suddenly 
 in the streets ; some die sitting in their chairs ; some go well 
 to bed at night, and never see the morning ; some die in 
 a fit of epilepsy or apoplexy, as if shot with a gun. Thus 
 thousands are hurried into eternity and presented before God's 
 tribunal, without being allowed so much time as to think 
 one serious thought or speak one word — not a moment to 
 
IMMEDIATE REPENTANCE. 269 
 
 consider where they are going, or to cry to God for mercy. 
 And how know you but this may be your case at death ? 
 Must it not be the greatest folly then to delay your repent- 
 ance to a dying time, when your life may not be one minute 
 longer ? 
 
 3. Though you may have some time to lie on a sick- 
 bed, how know you but your next sickness may be such as 
 shall incapacitate you for spiritual work ? Some we see so 
 oppressed with continual slumbering and sleeping, even when 
 death is nearest, that they are in no case to think or speak 
 of those things that belong to their eternal state. Others, in 
 high fevers, are troubled with roving minds, and have no 
 use of their reason, so that they are not capable of settling 
 their worldly aflairs ; and how much less are they fit to 
 secure their soul's eternal concerns at that time. Some, 
 again, are so racked with pains and agonies, impatient fret- 
 ting, and bitter uneasiness, that they cannot get one settled 
 thought about their soul's present or future state. Others 
 are so filled with terror and amazement at the view of ap- 
 proaching death and eternity, that they cannot compose their 
 thoughts to examine themselves, confess their sins, act faith 
 in a Saviour, or follow any direction that is given them ; 
 
 -but go off the stage in distraction, being incapable of doing 
 any thing to purpose for their souls.* Some are brought to a 
 great strait between the word of God and the physician. 
 The word of God and his ministers tell them, if they do not 
 mourn for their sins and wrestle for mercy, they cannot be 
 saved ; but saith the physician, if you trouble yourself with 
 sad and melancholy thoughts, you prejudice your health and 
 hazard your life. Oh, is this a fit time to begin your prepa- 
 ration for another world ? 
 
 4. The Spirit of God being long resisted and vexed by 
 many in the day of health, is provoked to leave them on 
 death-beds to the hardness of their own heirts ; and. so they 
 remain like stocks and stones, dead and stupid to the last. . 
 
260 AFFiyCTED MAN'S COMPANION. 
 
 5. The devil, who was busy all your life to keep you 
 from repentance, -will not be idle at this time ; nay, he will 
 be more active than ever to ruin you, by causing you to 
 split on the rock either of presumption or of despair. He 
 will sometimes tell sinners, " You need not trouble yourselves 
 about your souls ; God is more merciful than to damn you ; 
 the repentance yoU' have already will serve the turn." But 
 if this will not quiet them, he will study to drive them to 
 despair, by telling them, " You have lost the season of repent- 
 ance and closing with Christ ; and now there is no remedy 
 and no hope for you, and it is iii vain to use any further 
 means." then, do not hearken to Satan now, when he 
 tempts you to delay your repentance. 
 
 6. Whatever appearance of repentance some dying per- 
 sons may have, let that be no encouragement to put off the 
 work till that time. Why ? There lieth a just suspicion upon 
 a late repentance, that it is seldom sound and sincere. It is 
 no sound work that ariseth more from fears of hell than from 
 any real hatred of sin — more from love to self than love to 
 God. And it is to be feared that death-bed repentance is 
 mostly of this sort, seeing ordinarily it consisteth more in 
 grief and fear, prayers and promises, than in a hearty loath- 
 ing of sin, love to holiness, or willingness to accept of Jesus 
 Christ ; for have we not seen many of those peniteni;s, who, 
 m the view of death, have professed great sorrow for their 
 wicked lives, and made solemn promises of amendment, yet 
 when they have happened to recover, all their righteousness 
 hath vanished, and they have returned to their former sins 
 as greedily as 'ever ? And 0, delaying sinner, what ground 
 have you to think that your death-bed repentance will be 
 any better than theirs ? Be v^dse then in time ; set heartily 
 about securing salvation in the day of your health, and do 
 not leave the weightiest work to the weakest time. 
 
 Objection 1. But hath not God promised mercy to them 
 that repent of their sins at any time ? 
 
IMMEDIATE REPENTANCE. 261 
 
 Answer. Yes, to them that repent truly and sincerely : but 
 do not think that it is in your power to repent so at any time 
 you please ; no, it is impossible you can do it without the in- 
 fluence and assistance of the Spirit of God. And God hath 
 nowhere promised this to those who put off their repentance 
 to a death-bed. There is a great difference between a sick 
 man's howling upon his bed, and sincere gospel repenting. 
 I grant true repentance is never too late ; but 0, late repent- 
 ance is seldom true. True repentance is that which hath a 
 care to walk holily, or hath works meet for repentance joined 
 with it. Hence repentance is not only called metanoia, a 
 change of mind ; but also metameleia, an after-care. Now, 
 for a death-bed repentance, that hath no such holy care or 
 good works, I know no promise in the Bible that annexeth 
 salvation unto it. 
 
 Objection 2. Do not we read in Christ's parable of the 
 laborers, Matt. 20, that some were hired and brought into 
 the vineyard at the eleventh hour, and got the same reward 
 with those that Were hired at the first and third hours ? 
 
 Answer 1. Those that were brought in so late, could 
 say for themselves, verse 7, that no man had hired them, or 
 had offered to hire them before ; the gospel call and offer of 
 salvation through Christ had not been tendered to them. 
 But 0, 4his will not stand you in stead, who have had many 
 a call and offer made you at the third, sixth, and ninth hour, 
 and have resisted and refused them : you will not have it 
 to say at the eleventh hour, as these had, "No man hath 
 hired us." 
 
 2. Those men, though they came in but at the elev- 
 enth hour, not being sooner hired, yet they were laborers in 
 the vineyard, and wrought one hour therein faithfully, in 
 obedience to their Lord's command, and so brought forth 
 some fruits meet for repentance, and were accepted. But 
 this is no encouragement to any to expect to be brought in 
 at the twelfth hour, when there is no time to work, nor 
 
262 AFFLICTED MAN'S COMPANION. 
 
 bring forth any fruits to testify the sincerity of their repent- 
 ance ; we have no proinise of acceptance made to such. 
 
 Objection 3. The penitent thief on the cross sought 
 mercy from Christ at the last hour, and got it. 
 
 Ansaver. That is a single instance, and gives no encour- 
 agement to delaying sinners. The Scriptures contain a his- 
 tory of more than four thousand years, and yet during all 
 this time we have but one example of a man that truly and 
 sincerely repented when he came to die. And in this man's 
 case there was such an extraordinary conjunction of circum- 
 stances as never happened before, and can never fall out 
 again to the end of the world. This man had the happiness 
 to die close by the newly pierced and bleeding wounds of a 
 crucified Jesus, when he was lifted up from the earth in the 
 height of his love, drawing sinners to salvation ; which was 
 the juncture that can never have a parallel. Again, the 
 man never had any offer of Christ nor day of grace before 
 now ; he surrendered himself upon the very first call ; and 
 his faith in Christ at this time was truly singular and mirac- 
 ulous. He was designed by heaven to be made a rare mon- 
 ument of the power of Christ's grace, and a special trophy 
 of his victory over devils and wicked men, at a time when 
 they seemed to triumph over him, as one crucified through 
 weakness. ^ • 
 
 From all which we may see that this example was ex- 
 traordinary, and affords no ground fol: the presumption of 
 delaying sinners. You muy as well: cast yourselves into the 
 sea in hopes of preservation by a whale, from the exam- 
 ple of Jonah, as defer repentance now in hopes of repent- 
 ing on a death-bed, from the example of the thief on the 
 cross. Your way of sinning differs vastly from his. He was 
 not guilty of presumption, as you are ; he did not slight 
 Christ's call and offers in the day of his health, and delay 
 his repenting and closing with Christ, in hopes of an oppor- 
 tunity for them at the hour of death, as you do. Do you 
 
IMMEDIATE REPENTANCE. 263 
 
 know what God determines concerning presumptuous sin- 
 ning ? You may see it in Numbers 15 : 28, 30, 31. " And 
 the priest shall make an atonement for the soul that sinneth 
 ignorantly. But the soul that doeth aught presumptuously, 
 whether he be born in the land or a stranger, the same re- 
 proacheth the Lord ; and that soul ^hall be cut ofi^ from 
 among his people, because he hath despised the word of 
 the Lord." presumptuous, delaying sinner, let this word 
 of the Lord awaken you to a speedy, an immediate resolu- 
 tion to obey his voice. " Return ye now every one from his 
 evil way, and make your ways and your doings good." Jer. 
 18:11. Now is the accepted time: if you will hear his 
 voice, it must be to-day. Lord, save us from hardening our 
 hearts. Amen.. 
 
THE 
 
 MOURNER; 
 
 THE AFFLICTED RELIEVED. 
 
 * BY BENJAMIN GUOSVENOR, D. D. 
 
 REVISED. 
 
 As one that comforteth the mourners. Job 29 : 25. 
 
 To him that is afflicted^ pity should be shown. Job 6 : 14. 
 
 PUBLISHED BY THE 
 AMERICAN TRACT SOCIETY 
 
 150 NASSAU-STREET, NEW YORK. 
 Affl. Man'i Comp. 12 
 
CONTENTS. 
 
 SECTION I. 
 
 Allowances made to the mourner, and which will be made both by Grod and 
 man, 281 
 
 SECTION II. 
 
 Cases in which our mourning may be esteemed excessive and immoder- 
 ate, 287 
 
 SECTION III. 
 
 ■Submission to the will of Grod, and resignation to his providence, with respect 
 to our thoughts, 293 
 
 SECTION IV. 
 
 Of submission to the will of G-od, as it regards the frame of our spirit and tem- 
 per of our minds, 297 
 
 SECTION V. 
 
 Of submission, as it respects our behavior and carriage, 299 
 
 SECTION VI. 
 
 The impediments that hinder this so reasonable a duty, and so lovely a frame 
 of soul, in a time of sorrow, ,- 303 
 
 SECTION VII. 
 
 Help against immoderate grief, from some considerations with respect to G-od; 
 who taketh away, 308 
 
 SECTION VIII. 
 
 Help against immoderate grief with respect to the persons departed, 315 
 
 SECTION IX. 
 
 Help against inordinate sorrow, from some considerations with regard to our- 
 selves, ^ 3-71^ 
 
268 CONTENTS. 
 
 SECTION X. 
 
 Help against immoderate grief, from considerations with respect to others and 
 the world about us, 327 
 
 SECTION XI. 
 
 Directions to mourners, 331 
 
 SECTION XII.. 
 The close, 338 
 
INTRODUCTION. 
 
 TO THE MOURNERS WHOSE LATE SORROWS ARE ESPEC- 
 IALLY REGARDED IN THE FOLLOWING PAPERS : 
 
 My dear Friends — As soon as you cast your eyes 
 upon this little piece, some of you will immediately 
 think of the good husband who is no more, or of the 
 tender parent who has given the last blessing. Others 
 will remember the dear wife, the desire of your eyes ; 
 the pretty child, in whose life your own seemed to be 
 bound up ; the brother will come into mind, who was 
 as your own soul ; and the excellent friend, who 
 sometimes sticketh closer than a brother. I have had 
 all these cases in my eye ; and with a sympathy that 
 can only arise from some experience and benevolence 
 in conjunction, have endeavored to assuage and im- 
 prove your sorrows at the same time. 
 
 It is somewhat necessary to have been acquaint- 
 ed with grief, in order to address it suitably to the 
 tenderness of its nature ; to obviate the subtlety, of 
 its pleas and pretensions for excess, and to manage 
 its operations and effects. There is danger otherwise 
 
270 INTRODUCTION. 
 
 of increasing the anguish we would alleviate, and 
 causing the wound to bleed afresh : even balm itself 
 may be painfully applied. 
 
 There are, indeed, some wounds that will heal of 
 themselves. Give them a little time, and the stock 
 of sorrow is not so great but it will quickly be spent ; 
 the hasty showers will soon be over. But the real 
 mourner is apt to have the reasons of his anguish 
 continually before him ; and to be more intent upon 
 wasting his spirits than his sorrows : fond of solitude 
 and silence, that he may indulge his passion and pro- 
 voke the emotion of that grief which is ready to de- 
 vour him ; taking a sort of pleasure to lie down under 
 its oppression, and becoming a willing prey to its 
 furious disorders. Upon our offering to speak, they 
 reply eagerly, "It is an easy matter to talk ; you 
 would limit my grief, and not suffer its vent ; but if 
 it were your own case, you would resign yourselves 
 up to it, or faint under the pressure of such a calam- 
 ity." The first onsets of sorrow do indeed call for 
 compassion more than advice ; we are to '' mourn 
 with them that mourn." The silence of Job's friends, 
 "because they saw his grief was very great," was 
 more to the purpose than any thing they could say. 
 It would be inhuman to deny the relief of mourning, 
 when mourning itself is often its own relief. But is 
 there any harm in prescribing bounds to it? By 
 what rule of common-sense should grief be left un- 
 limited, more than any other passion ? Why such 
 costiv sacrifices ns health and life, and the comforts 
 
INTRODUCTION. 271 
 
 of both, to a calamity that you think has carried off 
 too much already ? We may pay the tribute of a 
 few tears to the memory of some dear objects ; but 
 then religion says, we should " weep as if we wept 
 not," because there will ever be more occasion of joy 
 to a good man than of sorrow. And philosophy 
 says, it is a needless aggravation of misery to faint 
 under our pains, and not have courage to suffer 
 those misfortunes which it is not in our power to 
 avoid. 
 
 Should the pilot abandon the helm in a vio- 
 lent tempest? Should reason and grace be least 
 hearkened to when their dictates are most rea- 
 sonable, and their maxims most needful ? Has not 
 this weakness of mind betrayed abundance of peo- 
 ple into those extremities that are a disgrace to 
 human nature, and a reproach to the Christian char- 
 acter ? 
 
 Ye children of affliction, break the tide of sorrow, 
 by throwing it into different channels ; and direct its 
 course so as to make it useful to spiritual purposes. 
 It will be more easy at such a time to convert the 
 sorrow of this world, that worketh death, into that 
 godly sorrow that worketh repentance unto life. So 
 other natural passions may be sanctified, by making 
 them assist in the exercise of spiritual grace. It is 
 a tender time, while the soul is more susceptible of 
 impression, and turns more easily, as the softened 
 wax to the seal. As thankfulness is a proper graft 
 upon the joys of prosperity, when the heart is enlarg- 
 
272 INTRODUCTION. 
 
 ed, so will godly sorrow be seasonable to a mournful 
 occasion ; and the rather, because this is one great 
 end of Grod in all our afflictions. 
 
 I know not whether it has been observed, but 
 to me it seems that the measures of mourning are 
 represented to lessen in proportion as men are near- 
 er to Grod. The people of Grod, under the Old Tes- 
 tament, were forbidden those signs of sorrow that 
 were common among the Grentiles, as cutting them- 
 selves and tearing their hair. It was their glory to 
 have Grod so nigh to them. The priests among them 
 were not allowed those expressions of sorrow which 
 were indulged to the people. The priests were nearer 
 to God, and ministered before him. The Nazarite, 
 who by a special separation was most nearly devoted 
 to Grod, had the least to do with mourning or its forms, 
 '' because the consecration of his Grod was upon his 
 head." Numb. 6 : 7. The Christian church, who 
 are brought nigh by the blood of Christ, a peculiar 
 holy people, and a royal priesthood, are laid under 
 this prohibition, that " they sorrow not as do others," 
 1 Thess. 4 : 13 ; neither as other Jews, nor as other 
 Gentiles. Among Christians, the apostles being near- 
 est to God in holiness and spirituality, were the best 
 able to rejoice in tribulation. *'As sorrowful, yet 
 always rejoicing." And to mount the last, highest 
 step of this gradation, heaven, where we are nearest 
 of all to God, "there shall be no more sorrow," Rev. 
 21:4; "everlasting joy shall be upon their heads; 
 thanksgiving, and the voice of praise. In thy pres- 
 
INTB^ODUCTION. 273 
 
 ence is fulness of joy ; at thy right hand are pleasures 
 for evermore." 
 
 The most comfortable thoughts in this case, and 
 such as make up the very cordial of consolation, be- 
 long only to a truly good man, andean only be relish- 
 ed by such a one. Why do you oppose a man of this 
 world with arguments drawn from another? You 
 talk of heaven, and he minds nothing but earth. You 
 propose the calm, healing thought of the divine ap- 
 probation, with the pleasure and honor of God's favor, 
 to a man who says unto G-od, " Depart from us ; we 
 desire not the knowledge of thy ways." You preach, 
 the consolations of Grod, which are not small, to one 
 who knows no consolation but in corn and wine and 
 oil. What comfort to a man from the thoughts of 
 the shortness of human life, whose greatest trouble is 
 that it is so short, or else who is apprehensive that 
 the end of these troubles will begin those which shall 
 never end ? He has no more title to this true com- 
 fort, than he has fitness for it ; the good man only 
 being qualified for, and capable of this. Christian 
 consolations belong only to Christians ; they are of no 
 use to others who have neither part nor lot in this 
 matter, any more than in that heaven whence they 
 are derived. They suppose a disposition capable of 
 them, as the rudiments of any science are previous to 
 the operations of that science ; but the promiscuous 
 application of these comforts to all sorts of characters, 
 is mere quackery in divinity, instead of approved 
 remedies and fair practice. " The secret of the Lord 
 
274 INTRODUCTION. 
 
 is with them that fear him ; because he hath shown 
 unto them his covenant." Others must go to Cicero, 
 Seneca, or Plutarch de Consolatione, and try what 
 their flourishes and general reasoning will do. The 
 aids of ancient philosophy, how dry, how insufiicient 
 they are, will appear from a few passages, which I 
 take leave to borrow from archbishop Tillotson, one of 
 the best writers upon the best of subjects — the ex- 
 cellency of the Christian religion. 
 
 " Some pretend to doubt whether there was ever 
 any such thing as sense of pain ; and yet when any 
 great evil was upon them, they would certainly sigh 
 and groan as pitifully, and cry oat as loud as other 
 men. 
 
 " Others have sought to ease themselves by main- 
 taining that afflictions are no real evils, and therefore 
 wise men ought not to be troubled at them ; but he 
 must be a very wise man indeed that can forbear 
 being troubled at things which are very troublesome ; 
 and yet thus Possidonius distinguished, as Cicero tells 
 us : he could not deny pain to be very troublesome, 
 but he was resolved never to acknowledge it to be an 
 evil. But sure it is a very slender comfort that relies 
 on this nice distinction between things being trouble- 
 some, and being evils, when all the evil of afflic- 
 tion lies in the trouble it creates to us. And when 
 the best that can be is made of this argument, it 
 is good for nothing but to be thrown away as a 
 stupid paradox, and against the common-sense of 
 mankind. » J >r': k^-- .-^ ::.: s 
 
INTRODUCTION. 275 
 
 " Others have endeavored to elude their trouble 
 by a graver way of reasoning : that these things are 
 fated and necessary; and that we ought not to' be 
 troubled at what we cannot help. But this only 
 proves the trouble to be as fixed as the calamity that 
 occasions it. And perhaps, that a thing cannot be 
 helped, is one of the justest causes of trouble to a 
 wise man ; as Augustus smartly replied to one that 
 administered this comfort to him on the fatality of 
 things : this was so far from giving any ease to his 
 mind, that, says he, 'This is the very thing that 
 troubles me.' 
 
 *' Others have tried to divert and entertain the 
 troubles of other men by pretty and plausible say- 
 ings, such as this, ' That if evils are long, they are but 
 light ; if sharp, but short ;' and a hundred such like. 
 Now I am apt to imagine, that it is but a very small 
 comfort that a plain, ordinary man, lying under a 
 sharp fit of the stone for a week together, receives 
 from this fine sentence ; for what pleasure soever 
 men, who are at ease and leisure, may take in being 
 the authors of witty sayings, I doubt it is but poor 
 consolation that a man under great and stinging 
 afflictions can find from them. 
 
 "The best moral argument to patience, in my 
 opinion, is the advantage of patience itself. To bear 
 evils as quietly as we can, is the way to make them 
 lighter and easier ; but to toss and fling, and be rest- 
 less, is good for nothing but to fret and enrage our 
 pain, to gall our sores, and make the burden upon us 
 
276 INTRODUCTION. 
 
 sit more uneasily. And this is properly no consid- 
 eration of comfort, but an art of managing ourselves 
 under our afflictions so as not to make them more 
 grievous than indeed they are. 
 
 '' But now the arguments that Christianity pro- 
 pounds to us, are such as prove a just and reasonable 
 encouragement for men to bear affliction patiently." 
 And then the author mentions "the example of Christ 
 and the first Christians, and the glory that shall fol- 
 low the light afflictions of this present time ;" and 
 closes this part of his subject with a passage in the 
 "life of Lipsius, who was a great studier and admirer 
 of the Stoic philosophy. "When he lay on his death- 
 bed, and one of his friends who came to visit him, 
 said, that he need not use arguments to persuade him 
 to patience under his pains — the philosophy which he 
 had studied so much would furnish him with motives 
 enough to that purpose ; he answers him with this 
 ejaculation, * Lord Jesus, give me Christian patience.' 
 No patience is like that which the considerations of 
 Christianity are apt to work in us." 
 
 This is one instance of the excellence of the Chris- 
 tian religion, its furnishing us with the best motives 
 and considerations to patience under the evils and 
 afflictions of this life. 
 
 All the other philosophical thoughts, so far as they 
 are of any use, the Christian can take and make his 
 best of; and when they fail, he knows where to go. 
 He can turn to Grod, and say, " ' When wilt thou com- 
 fort me?' If thou dost not, all the world cannot. 
 
INTRODUCTION. 277 
 
 Without thee, miserable comforters are they all. If 
 thou dost not speak peace, there will be no end of my 
 trouble. This balm is only to be found in Grilead. 
 * Say unto my soul, I am thy salvation ;' say, ' Be 
 of good cheer ; thy sins be forgiven thee.' And then 
 w^ill I say, 'In the multitude of my thoughts w^ithin 
 me, thy comforts delight my soul.' Thy comforts — 
 comforts that come from G-od, v^^hich lead to him and 
 are fully to be enjoyed in him. The light of thy 
 countenance, the sense of the pardon of my sins, an 
 interest in the promises of the covenant of grace, a 
 conquest of self-will, and consequently of every other 
 enemy, peace of conscience, and joy in the Holy 
 Ghost, the hope and prospect of eternal life near, and 
 not the less pleasant on that account ; these are con- 
 solations indeed that are not small. ''^ There are two 
 things also said of those divine comforts, that give 
 them infinite advantage above all other : they are 
 strongs and they are full. " They are strong conso- 
 lations." Heb. 6 : 18. Others are too weak to bear 
 much weight : a soul, in. all its heaviness, finds they 
 are not affliction-proof; they cannot stand under the 
 troubles of life, much less will they against the 
 terrors of death and judgment. But the comforts 
 that are truly Christian, will bear a man up when 
 every thing else fails about him, the world is sinking 
 under him, and all is going. The other thing said of 
 these divine consolations is, that they are full ; as 
 Christ saith to his disciples, "Let not your hearts be 
 troubled ; ye believe in G-od, believe also in me. 
 
278 INTRULUOTION. 
 
 These things have I spoken unto you, that your joy 
 might be full.'' 
 
 To have a God to apply to, who is the Father of 
 mercies, and the G-od of all consolations — the God 
 that comforteth them who are cast down ; to have an 
 interest in Christ, by whom we have access unto the 
 Father, whose grace is sufficient for us in every time 
 of need ; to have the Spirit, the Comforter by office, 
 to do his office to us, and diffuse that joy and peace 
 in believing, which are part of the kingdom of God 
 and the fruits of the Spirit ; to have the holy Scrip- 
 tures to go to, that were written on purpose that we 
 through patience and comfort of the Scriptures might 
 have hope : these are, in comparison to all other com- 
 forts, as the fountain of living waters to the broken 
 cisterns that can hold no water. 
 
 Prayer gives ease to the mind ; revives faith, hope, 
 and patience : promotes holiness, as well as fetches 
 down comfort. It is, in short, the true way of hand- 
 ling our weapons against our spiritual adversaries : 
 " Put on the whole armor of God ;" " praying with 
 all prayer." This is the true way of applying our 
 spiritual remedy: ''Is any afflicted? let him pray." 
 
 Besides the mourner for departed friends, the 
 afflicted on other accounts will here find some relief 
 under their troubles of life. The nature of submis- 
 sion, and the arguments and motives of acquiescence, 
 do very much agree to both. They have such an 
 affinity, that one can hardly be treated of without 
 touching upon the other ; as, in laying down the map 
 
INTRODUCTION. 279 
 
 of any kingdom, some borders of neighboring nations 
 will appear. They are but different ingredients of 
 the same bitter cup, put into the hands of mortal 
 men. 
 
 He usually behaves best who is best prepared ; 
 who has not his weapons to seek when they are to be 
 used, nor his armor to be put on when the attack is 
 begun. It is observed, that none are more confounded 
 when calamity comes, than those who are most care- 
 less to prevent it. Principles must be fixed before 
 they can be used, and frequently practice must settle 
 habits, before we can enjoy the benefit of that ease 
 with which they exert themselves. Of all people 
 they suffer most who will not allow you to mention 
 beforehand the death of a beloved object, nor them- 
 selves to think of any such thing — "Do not speak of 
 it ; I cannot bear the thoughts of it : to be sure, I 
 shall run distracted." And so, partly for quietness' 
 sake, and partly from complaisance, not a word is 
 said of the matter : the dear thing is clapped to the 
 heart ; it clings, and grows to the affections ; and 
 when it is snatched away, no wonder if the parents 
 grieve and lament. They seem to have had no notion 
 of their dear creature's being mortal ; it oversets 
 them at once, because they have no consideration 
 about them to hinder its doing so, nothing that can 
 weaken the influence of their vexation. Whereas he 
 is a wise man indeed, who prepares both for his own 
 death and the death of his friends ; who so improves 
 his foresight of troubles, as to abate the uneasiness 
 
280 INTRODUCTION. 
 
 of them, and puts in practice that philosophical res- 
 olution I have read of, with which I conclude this 
 address: " I am thinking with myself every day, how 
 many things are dear to me ; and after I have con- 
 sidered them as temporary and perishing, I prepare 
 myself from that minute to bear the loss of them 
 without weakness." 
 
THE MOURNEK 
 
 SECTION I. 
 
 ALLOWANCES MADE TO THE MOURNER, AND WHICH WILL 
 BE MADE BOTH BY GOD AND MAN. 
 
 Some allowances will surely be made for our natural 
 aversion to troubles, by Him who knows our frame. "No 
 affliction for the present seemeth joyous, but grievous;" it is 
 well if afterwards it produces "the peaceable fruit of right- 
 eousness." The man must feel: the Christian will submit. 
 The grace that exalts us to the dignity of being the children 
 of God, does not lift us entirely above the affections and 
 passions which are common to men : but what is better, it 
 governs them by its laws, and uses them to its own purposes ; 
 and does not eradicate, but perfect our nature. 
 
 There is a great difference in the constitutions of men: 
 That which melts down one person, will hardly warm an- 
 other. When there is a predominance of the softer passions, 
 every tender emotion moves within them ; and, like the sen- 
 sitive plant, they shrink in and are afiected by the smallest 
 touch. 
 
 Suppose yourself under the first stroke of an evil; the 
 sudden news of such a loss may be too hard even for a man 
 that has a good command of himself. He must recover 
 himself; he must rally the forces of reasoft and religion: 
 when the shock is over, he will better perceive it might 
 have been more decently borne. 
 
 It is no crime to be sensible of the greatness of our loss, 
 nor to feel the pain of it. Insensibility is no virtue, has no 
 
282 . THE MOUPtNER. 
 
 glory in it, will have no reward. The great Abraham 
 "came to mourn for Sarah, and to weep," Gen. 23:2, 
 without any diminution to his -great character. Jesus him- 
 self wept over Lazarus; which he would not have done, 
 had there been any thing unseemly in drx)pping a tear over 
 a departed friend. "Devout men carried Stephen to his _ 
 funeral, and made great lamentation ;" and yet they were 
 devout men. " Human nature," says Dr. Bates, "is framed 
 with such senses and passions as, according to God's inten- 
 tions, will be affected suitably to their objects ; and if the 
 soul acts rationally, it is moved accordingly. And if we 
 consider the end for which afflictions are sent, namely, for 
 our amendment, it will appear necessary that they should 
 be felt ; for if we have no sense of the blow, how shall we 
 submit to the hand that gives it? If our affections are 
 seared against all painful impressions, God is then defeated 
 in the best means of our awakening; for he that is not 
 sensible of his affliction, will continue secure in his sin." 
 
 There are two extremes ever to be avoided under troubles : 
 the one is slighting the affliction, as if we scorned to feel it, 
 like a mere accident, not to be regarded ; the other is sink- 
 ing under it, as if we had no help to go to, but would fling 
 up all in sullen despair, instead of endeavoring to attain 
 the end God himself aims at in the dispensation. Both 
 these extremes are cautioned against: "My son, despise not 
 thou the chastening of the Lord, nor faint when thou art re- 
 buked of him." Heb. 12 :5. If you despise the chastening, 
 you may provoke him to say, " I will make you feel before ' 
 I have done vv'ith you ;" and so draw upon you more strokes, 
 as they did of whom it was written, "Thou hast stricken 
 them, but they have not grieved ; thou hast consumed them, 
 but they have refused to receive correction: they haVe made 
 their faces harder than a rock ; they have refused to return." 
 Jer. 5:3. And what followed this affected insensibility, in 
 which they hardened themselves against Giod and his provi- 
 
ALLOWANCES TO GRIEF. 283 
 
 dence? They made matters ten times worse, and suffered 
 many evils instead of one. "Wherefore a Hon out of the 
 forest shall slay them" — some fierce and cruel enemy; "a 
 wolf of the evenings shall spoil them" — some greedy and 
 devouring enemy ; "a leopard shall watch over their cities, 
 every one that goeth out thence shall be torn in pieces" — 
 some watchful, cunning adversary; "because their trans- 
 gressions are many, and their backslidings are increased." 
 Jer. 5 : 6. 
 
 How much better is it for me to say with the church, 
 " ' I will bear the indignation of the Lord, because I have 
 sinned against him :' I will bear it as well as I can, and 
 will endeavor to bear it as well as I ought. ' My wound is 
 grievous ; but I said, Truly this is a grief, and I must bear 
 it.'" Jer. 10:19. 
 
 The particular circumstances of trouble in my case are 
 all under his compassionate eye. The degrees of bitterness 
 in my cup, with every ingredient, were of his own mixing : 
 it is the " cup which my Father gives me to drink." He will 
 allow the degree of sorrow to be in proportion to the degrees 
 of affliction. That degree of sorrow may be a sin in one 
 affliction, which is but decent in another. The blossom soon 
 withers, and the flower fades — the fair blossom, the beautiful 
 flower; but "all flesh is grass." One channel of my pleas- 
 ure is dried up ; it is but one channel ; or if more, the foun- 
 tain is still open and can never run dry. I may mourn the 
 loss of what was so necessary to me, with a degree of sorrow 
 beyond what is due only to a convenience of life. The loss 
 of one upon whom our all depends, not only the comfort and 
 delights, but the very support and livelihood of a family; 
 how deep must that wound be. And who can forbid it to 
 bleed, where extremities to be suffered come in the room of 
 endearment and delight enjoyed? Job lost his children, his 
 estate, his health, his peace ; heavy as the sand of the sea 
 was his grief: but here comes a mourner, and says, I have 
 
284 . THE MOURNER. 
 
 lost all this ill one person : "I was at ease, but thou hast 
 iDroken me to ijieces," A widow and fatherless children ; a 
 poor widow and fatherless : sick, as well a^ poor ; deserted 
 by friends, persecuted by enemies ; how many degrees of an- 
 guish are here beyond the sorrow only of being a widow. 
 How allowable for such a one to say — and such a one there 
 has been — "Even to day is my complaint bitter; my stroke 
 is heavier than my groaning." Job 23 : 2. 
 
 Grief must have a vent ; sorrow may express itself. I 
 may sigh and weep, and tell my mournful story to God and 
 man: "In all this Job sinned not. As for me, is my com- 
 plaint to men? And if it were so, why should not my spirit 
 be troubled?" Job 21 : 4. It is in vain to complain to 
 men. I will turn my complaint to God ; he will allow me 
 to complain to him, though I must not complain of him. " I 
 cried unto the Lord with my voice, and made supplication. 
 I poured out my complaint before him ; I showed before him 
 my trouble." Psalm 142 : 1, 2. There is a psalm on pur- 
 pose for the afflicted, with thit title, " A prayer of the afflicted 
 when he is overwhelmed, and poureth out his complaint be- 
 fore the Lord." Psalm 102. When a man is so afflicted as 
 to be overwhelmed with it, he may complain ; he may com- 
 plain even ''before the Lord;" nay, he may pour out his 
 complaint. Another while he says, "I am so troubled I 
 cannot speak." Anguish in extremity will sometimes strike 
 dumb, and at another time pour out complaints. My sor- 
 rows are great, because my loss is so. Thou knowest, 
 Lord, more than myself, how bitter in many respects this is 
 likely to prove. What a gap is made in the comfort of my 
 life. What troubles are like to come in at this breach like 
 a flood. Whither should I carry my sorrows and cares but 
 to thee, who carest for me ? My friends are quickly weary 
 of my complaints : it is burdensome to them, though it re- 
 lieves me. Thou art the Father of compassion : all weeping 
 eyes lift up. themselves to thee, and every sighing prayer 
 
ALLOWANCES TO ORIEF. 285 
 
 from the ends of the earth. "Hear my prayer, Lord; 
 and let my cry come unto thee. Hide not thy face ; incline 
 thine ear. My heart is smitten and withered like grass, so 
 that I forget to eat my bread;" or I mingle it with ashes, 
 the bread of affliction, and the water of affliction. My 
 courage fails ; my spirits are wasted by the greatness of my 
 sorrow: "By reason of the voice of my groaning, my bones 
 cleave to my fekin; I am like a pelican of the wilderness," a 
 lonely, solitary creature. "I watch, and am as a sparrow 
 alone upon the housetop :" I decline society by day, and am 
 deprived of sleep by night. " I have eaten ashes like bread, 
 and mingled my drink with weeping, because of thine in- 
 dignation an^ thy wrath; for thou hast hfted me up, and 
 cast me down." Psalm 102 : 1-10. Heal the wound which 
 thou hast made. Surely there is balm in Grilead, and a 
 Physician there. Assuage my grief by thy consolations, 
 which are not small. Relieve my loneliness, by a great 
 deal of thy sensible presence. Give me so much more of 
 thy Company, that I may find I am "not alone, because the 
 Father is with me." My light is gone out in darkness; let 
 the Sun of righteousness arise upon me, with healing under 
 his wings. Retrieve the damage and loss as far as may be, 
 by the methods of thy providence. "I am oppressed: un- 
 dertake for me." 
 
 I may open my sorrows to men too, if I can get any who 
 will bestow the charity of hearing my story. It will ease 
 the mind ; it will draw forth something of relief from our 
 thoughts ; it will direct and engage their prayers ; it will 
 extort some pity, and it is something to be pitied in afflic- 
 tion. Job missed of this, when he had reason to expect it. 
 "He hath put my brethren far from me ; and mine acquaint- 
 ance are verily estranged from me. My kinsfolk have 
 failed, and my familiar friends have forgotten me. I called 
 my servant, and he gave me no answer : I entreated him 
 with my mouth. My breath is strange to my wife :" she 
 
286 THE MOURNER. 
 
 turned away from me. And all refuse the kind office to a 
 poor afflicted man when he most needs it. " All my inward 
 friends abhorred me ; and they whom I loved are turned 
 against me. Have pity upoii me, have pity upon me, ye, 
 my friends, for the hand of God hath touched me." " To 
 the afflicted, pity should be shown." 
 
 The most earnest prayer to God for tlie removal of an 
 affliction, or support under it, is very consistent with entire 
 submission to the will of God, and is allowed to the mourner. 
 Nothing could be more submissive in a mere man than that 
 of David : " I was dumb, and opened not my mouth, because 
 thou didst it." Dumb to all murmuring language, but not 
 to prayer, for the very next words are, " Remove thy stroke- 
 away from me : I am consumed by the blow of thy hand." 
 Psa. 39 : 9, 10. But a greater than David is here. The 
 Lord Jesus Christ was the perfect pattern of patience, and 
 yet none ever prayed more earnestly than he that the cup 
 might pass from him, and " being in an agony, he prayed 
 more earnestly." Luke 22 : 44. " With strong cries and 
 tears," whenin the days of his flesh, he spoke the language 
 of flesh and blood. He prayed earnestly — with strong cries 
 and groans ; importunately-^for he prayed three times, as St. 
 Paul besought the Lord thrice ; and with great humility — 
 prostrate upon the ground. And yet his earnestness, impor- 
 tunity, and humility, were all consistent with submission : 
 " Nevertheless, not as I will, but as thou wilt." Behold 
 the desires of nature and the resignation of grace I Na- 
 ture says, "Let this cup pass;" grace says, "Let thy will 
 be done." It is no rebellion against the will of God to 
 desire that an evil may be removed ; but only when we 
 as it were insist upon its being removed, whether God wiU 
 or no ; that is, when we rage and storm if we have not our 
 will, or take sinful courses to obtain it. 
 
 I am allowed the diligent use of all proper means, all 
 lawful and appointed means of removing affliction. If I' 
 
IMMODERATE (iRIEF. 287 
 
 cannot prevent it, I will remove it ; if I cannot remove it, 
 I will bear it ; if I cannot bear it, my next concern is, that 
 sinking under it may be rather my calamity than my crime, 
 and only prove the occasion of a fresh act of resignation to 
 the method he chooses hereby of delivering me from all evil. 
 
 SECTION II. 
 
 CASES IN WHICH OUR MOURNING- MAY BE ESTEEMED 
 EXCESSIVE AND IMMODERATE. 
 
 When the loss of some one mercy shall destroy the sense 
 and relish of those that remain, is not that excessive ? Let 
 him take all, says passion, since he has deprived me of this. 
 But what if God should take us at our word ? How much 
 more miserable should we be. than it is possible for any one 
 loss to make us. Are all the mercies that remain worth 
 nothing, because this one is taken away ? 
 
 The comfort of other relations, the accommodations of 
 life, health of body, the capacities of the mind, a share in 
 the pleasure of angels, in contemplation of delightful truths 
 and sense of the divine favor, the means of grace, an inter- 
 est in Christ, the pardon of sin, and the hope of glory ; must 
 all these things be as nothing because the child is dead, or 
 the husband or the wife is gone before ? Is not this enough 
 to provoke God to go on, and make a full end of all? and 
 to say in his wrath, " Since these things are not worth own- 
 ing, they are not worth continuing ; I will take them away. 
 Go, death, and take the husband that is left, or cut off that 
 wife, or child, or friend. Go, sickness, and smite the body 
 with disease and languishing weakness : take away the 
 health that is left, since it is esteemed as nothing now. Go, 
 reproach and calumny, and blast the reputation. Losses 
 and crosses, take a full commission to make what ravages 
 you please in an estate that cannot now be enjoyed." 
 
288 THE MOURNBE. 
 
 Mourner. Ah, but the flower of all my comfort is 
 gone. " The glory is departed." 
 
 I answer, thy glory is to do the will of God, and bear the 
 burden he lays upon thee. This secures eternal glory. Be 
 thankful you are out of hell. All is mercy on this side hell. 
 And if he has added to that many other mercies that are 
 spared to thee, though often forfeited, as well as that which 
 is gone, let the enjoyment of that remainder be an allay of 
 grief and a comfortable motive to thankfulness. 
 
 When we are so taken up with our own sorrows as to 
 regard nobody's else, our grief is excessive. When all our 
 concern for the sorrows and joys of others, and especially of 
 the church of God, is entirely swallowed up in our private 
 grief, this is to be too much shut up within our ownselves, 
 and confined within the little circle of our own affairs. If,a 
 piece of good public news will not make a mourner smile ; 
 if a national deliverance will not make him forget to weep,. . 
 at least for, some time, it is a sign of none of the best spirit. 
 The public may justly leave him to his own bitterness. 
 Eli's family afflictions were great, but the public loss broke 
 his heart. 
 
 When our sorrows utterly unfit us for the duties of 
 religion and the services of life, for any considerable time, 
 then they are excessive. You were overset at first. The 
 storm came down upon you unprepared ; but do not make 
 it your choice to be overwhelmed. God hath taken away 
 that person, and you will not pray. Why, is there nothing 
 now worth asking for ? Will God supply you with breath 
 for nothing but sigljs and groans ? If this blow will not 
 bring you upon your knees, he can strike another. It is 
 desperate language to say, '* Let him strike ; there is nothing 
 now wherein he can hurt me." God expects to hear from 
 you another way : " If any be afflicted, let him pray." God 
 knows how it eases the mind, and brings in help. You 
 cannot meditate, but you can sit alone for hours together 
 
IMMODERATE GRIEF. 289 
 
 thinking upon a dead creature. Methinks the living saint 
 in heaven should have a little of our heart. Our heart 
 should not always dwell in a coffin and in a grave. Me- 
 thinks the ever-living God is the more seasonable object to 
 turn the mind to. The dear one is dead, but " the Lord 
 liveth, and blessed be my E-ock." Psa. 18 : 46. 
 
 Mourner. I can think of nothing else. 
 
 Answer. There lies the, excess of your grief; but is that 
 the way to comfort, to turn your back upon the Father of 
 mercies and the God of all consolation ? You will not meet 
 him in the closet, or in the sanctuary, because such a one is 
 dead; that is, you will not have to do with God because 
 you are in a condition wherein you most need his assistance. 
 God requires nothing of you impossible or improper ; only 
 let it be seen that the dead creature was not your God, but 
 He that liveth for ever and ever. 
 
 When our sorrows make us heedless of the design of 
 God in our affliction, and of the lessons we should learn 
 from his providence, then are they immoderate. " My soul 
 is weary of my life," says Job, chap. 10:1; and yet, in his 
 anguish, he is inquiring into the cause and design of his 
 troubles : "I will say unto God, do not condemn me ; 
 show me wherefore thou contendest with me." Ver. 2. To 
 be condemned of God was what he feared more than any 
 affliction, for that indeed would be a much more dreadful 
 thing. The way to avoid that condemnation is, to find out 
 what God contends with us for ; to remove it by repentance ; 
 then it will be pardoned by his grace. 
 
 When we refuse to be comforted, it shows that our grief 
 is swelling beyond its boundary, and ready to overflow all. 
 Thus Jacob, when he thought his son Joseph was dead, rent 
 his clothes and refused to be comforted. Gen. 37 : 34, 35. 
 And so did another mourner we read of: " Lamentation and 
 bitter weeping ; Rachel weeping for her children, refused to 
 be comforted for her children, because they were not." Jer. 
 
 Affl. Man's Comp. 13 
 
290 THE MOURNER. 
 
 31:15. If Rachel will refuse comfort from the word of 
 God and the suggestions of friends, she must go without it : 
 she must mourn on, and weep on. To want comfort is an 
 affliction; but to refuse it when offered, is a sin. A time 
 may come wherein you would be glad to have it if you 
 could, or if there were any to administer it. The anguish 
 of spirit may be too great to admit it presently. David was 
 so troubled, he could not speak; and the Israelites in Egypt 
 were in such anguish, they could not hear the comfortable 
 overtures of Moses. "Moses spake so unto the children of 
 Israel, but they hearkened not unto him, for anguish of spirit 
 and for cruel bondage." Exod. 6 : 9. But to refuse com- 
 fort on purpose that grief may swell to the greater height ; 
 to feed your passion with fresh fuel, and stir it up with aggra- 
 vating thoughts; this is not the way to have your sorrows 
 easy or innocent. 
 
 When nature, grace, and time shall have done their part 
 towards the settlement of minds under affliction, and they 
 have got over it pretty well, so that the wound seems to be 
 closed, they will tear it open again and make it bleed afresh, 
 by the help of certain mementos, that seem to be kept on 
 purpose for that cruel service : a lock of hair, a picture, a 
 relic of wearing apparel, or such like memorandum. 
 
 Mourner. Must we then forget our relations as soon as 
 they are gone? Do you think I shall ever forget that dear, 
 creature ? 
 
 Answer. But cannot we remember them without for- 
 getting God and ourselves, and scandalizing our religion ? If 
 we loved them so well, is there any danger of forgetting them 
 too soon, that we should need art and monitors ? Remem- 
 ber what was good, to imitate it — what was lovely, to be 
 thankful for it. But as for these provocatives of sorrow, if 
 I cannot view them with patience and moderation, I am not 
 to be trusted with them. Rachel would have had her son's 
 name Benoni, a son of sorrow : Jacob knew that would have 
 
IMMODERATE GRIEF. 291 
 
 been a perpetual reminding him of the sorrowful occasion 
 of his name, the loss of his beloved Rachel. He therefore 
 calls him Benjamin, a son of the right hand. In such a 
 world as this, the sorrow we cannot avoid is enough, if it be 
 well improved. 
 
 "When sorrow is suffered to prey upon health, in its de- 
 grees or in its continuance, it is as criminal as mischievous. 
 A man may pine away his health and life, as well as drink 
 them away, or destroy them by any other extravagance. It 
 wears away the strength, and wastes the vital spirits. Jacob 
 said, that sorrow would "bring down his grey hairs to the 
 grave." "We know, by too many instances, that sorrow and 
 trouble will not only bring grey hairs to the grave, but dark 
 ones too. "A broken spirit dries the bones." Prov. 17 : 22. 
 It wastes and consumes ; so as to prove the truth of the text, 
 "The sorrow of the world worketh death." 2 Cor. 7 : 10. 
 
 Sometimes it kills outright, as effectually as if a man 
 were shot through. Sometimes more gradually indeed ; but 
 it then does its business as surely as a slow poison ; for the 
 food seldom nourishes that is mingled with tears. When the 
 air doth not refresh, nor the faculties of nature perform their 
 functions, then we say the heart is broken. And this is the 
 language of antiquity, as well as among us. Witness the 
 royal philosopher : "By sorrow of heart the spirit is broken." 
 Prov. 15 : 13. In the bills of mortality, we sometimes find 
 this article, "Died of grief" That article would be much 
 larger, and oftener inserted, if all who died of grief were to 
 be distinguished ; but they are put down under the word con- 
 sumption, or other disease which grief brought upon them. 
 
 When our spirits are soured, and disgusted against every 
 thing; when our passions are raised against men, and we 
 murmur against God ; when we give way to hard thoughts 
 or language of God, because "the Almighty hath dealt very 
 bitterly" with us, Ruth 1 : 20, then our sorrows have greatly 
 exceeded their bounds. 
 
292 THE MOURNER. 
 
 A heart without grace will bound and swell, and rise 
 as if it would fly in the face of God, upon the loss of some 
 beloved and dear delight ; and a heart with grace can 
 hardly avoid something like it. An afflicted person is so 
 apt to speak unadvisedly with his lips, that Satan took it 
 for granted that even such a good man as Job might be 
 provoked to so extravagant a thing as to' curse God to his 
 face; or at least he knew that he sliould take the most 
 likely way to provoke him to it. 
 
 It was David the mourner that said in his haste, " I am 
 cut oj9f from before thine eyes ; verily, I have cleansed my 
 hands in vain." 
 
 It was Jeremiah the mourner who uttered those de- 
 sponding words : " My strength and hope are perished from 
 the Lord. I remember mine affliction and my misery, the 
 wormwood and the gall." It was Jonah, iA his affliction, 
 made that fretful repartee, when the Lord said, "Doest thou 
 well to be angry ? And Jonah said, I do well to be angry, 
 even to death;" if I fret myself to death, is there not a 
 cause ? Or, I will indulge my grief and vexation, though 
 it cost my life. Surely this is the language of passion — 
 surely this is to go beyond the allowed bounds. 
 
 We may exceed in the continuance of our grief It may 
 continue too long, as well as rise too high. The time for 
 mourning has been limited by all wise nations; and the 
 wisest people have made it the shortest. The Egyptians, 
 who knew not God, mourned seventy days for old Israel; 
 and his own son Joseph made a mourning for his father 
 but forty-seven days. Gen. 1:3, 11. For Aaron, Israel 
 mourned thirty days ; for Moses, thirty, and for Saul, seven. 
 But it is one thing how long the ceremony of mourning may 
 continue, and another thing how long the sorrow may en- 
 dure. The ceremony may be over when the grief has no - 
 end but with the mourner's life, and he carries it with him 
 to the grave. . •' 
 
SUBMISSION TO GOD. 293 
 
 SECTION III. 
 
 submission" to the will of aOD, AND RESIGNATION TO 
 HIS PROVIDENCE, WITH RESPECT TO OUR THOUGHTS. 
 
 Shall I admit a thought reflecting upon God and his 
 conduct ? Shall my ignorance impeach God's knowledge ? 
 I do not see the wisdom or the goodness of this providence. 
 No more did Jacob see either wisdom or goodness in his loss 
 of Joseph, "All these things are against me," says he; 
 and yet God meant it for good. Gen. 50 : 20. 
 
 All these things are ordered by God. My present con- 
 dition is his appointment. '^Afflictions rise not out of the 
 dust," though they sometimes hasten us thither; but "out 
 of the mouth of the Lord cometh not good and evil ?" Lam. 
 3 :38. The origin of all evil is sin, and the direction of it 
 all is in the hand of God. " I form the light " of prosperity ; 
 "I create darkness" of affliction; "I make peace, and I 
 create evil: I the Lord do all these things." Isa. 45:7. 
 We are apt to dwell upon second causes, and overlook the 
 hand of God, who, though he cannot be the author of sin^ 
 can overrule the sins of others to be a correction of our own 
 iniquity. 
 
 Shimei's ill-nature and mortal enmity to the house of 
 David made him curse David ; but David plainly discerned 
 there was something more than Shimei's ill-nature, or attach- 
 ment to the house of Saul, when he said, "The Lord hath 
 bid Shimei curse David." The Jews by wicked hands cru- 
 cified Christ, who yet said, "The cup which my Father hath 
 given me, shall I not drink it?" As in a medicinal prescrip- 
 tion, whatever the ingredients may owe their bitterness to, it 
 is the skill and kindness of the physician that makes it up. 
 
 Since these things are ordered by God, they must needs 
 have an end worthy of God to propose and me to attend to. 
 None of his arrows are drawn at a venture. He always 
 
294 THE MOURNER. 
 
 aims at something which it is worth my while to aim at 
 too. " We have had fathers of our flesh which corrected 
 us, and we gave them reverence ; shall we not much rather 
 be in subjection unto the Father of spirits and live ? For 
 they verily for a few days chastened us after their own 
 pleasure; but he fpr our profit, that we might be partakers 
 of his holiness," Heb. 12:9, 10 ; to make us humble and 
 holy, to improve the graces of his Spirit in us, to purge out 
 our corruptions, and to mortify more the body of sin ; to 
 wean us from this world, that we may love it less and 
 leave it with more ease ; to prepare us for another world, 
 and dispose us more to go thither. 
 
 This is the voice of the rod ; these the ends of Him who 
 hath appointed it. And when these ends are attained, some- 
 thing more considerable is gained than what you have lost. 
 
 Mourner. It is hard for me to think so when under the 
 pangs of sorrow. It enters deep, and wounds me sore. How 
 can I ever say with David, " All the paths of the Lord are ' 
 mercy and truth unto such as keep his covenant and tes- 
 timony?" What, all the paths of the Lord: the rough 
 and the thorny, and the difiicult ; where there seems to be 
 nothing but severity ? Friends and dear relations dead ; 
 estate sunk ; health impaired ; strength decaying ; difficul- 
 ties increasing on every side : Oh, he has touched me in a 
 tender part. It is the apple of mine eye that the thorn is 
 gone into. What have the promises produced to me ? 
 Might he not have taken a method that should have looked 
 more like " mercy and truth ?" 
 
 Answer. Can infinite wisdom be mistaken ? Can infinite 
 goodness be cruel ? Can infinite truth be false ? Allow Him 
 that knows the end from the beginning, to know better what 
 is good for you than you do for yourself; and to know how 
 to come to his end the best way. Since " he doth not 
 affhct willingly, nor grieve the children of men;" and since 
 it is only " if need be" that we are in heaviness, what is it 
 
SUBMISSION TO GOD. 295 
 
 but '• mercy and truth" that can make him do a thing 
 unwillingly, and do it only "if need be?" Would it be 
 mercy or truth to humor you in omitting what must needs 
 be ? You will allow him to judge of the necessity of it too, 
 for the same reason ; and then you will see reason to con- 
 clude with the royal mourner, " I know, Lord, that thy 
 judgments are right, and that thou in faithfulness hast 
 afflicted me." Psa. 119 : 75. Especially when you con- 
 sider, in the next place,^ 
 
 That he will make this, and all other trials, wm'k to- 
 gether for good. This is the general promise : " We know 
 that all things work together for good to them that love 
 God." Rom. 8 : 28. We know it is so in fact, but we 
 know not how. Indeed, that knowledge is no business of 
 ours ; that part we leave to God. To believe the truth of 
 it, to take the comfort of it, and to wait the issue of it — that 
 is our part. Look upon every trouble through the Scrip- 
 ture ; let God take what compass he please, it will come to 
 this at last. How contrary soever to my liking things are at 
 present, they will at length be just as I would have them. 
 Only let me remember three or four things : 
 
 1 . Let me take care to be a qualified object of this promise. 
 It is " to them that love God," to them that are the " called " 
 or converted " according to his purpose," that this promise 
 is made, that " all things shall work together for good." 
 
 2. Let me take care to be right in my notion of good. 
 If I have no notion of good but what relates to the body, to 
 the mouth, or the pocket, to eating and drinking, and other 
 outward enjoyments, I may never think this promise ful- 
 filled. But if I think that to be good which is good for the 
 soul, and that to be good which is good for eternity, the 
 promise is as sure as it is rich, gracious, and comprehensive ; 
 and when the good things of this life are really good for us,, 
 they are certainly included in the promise, and may be ex- 
 pected from it. 
 
29.6 THE MOURNER. 
 
 3. Whether outward enjoyments are good foi us or no, 
 we must leave Him to judge who made the promise ; and 
 there is all the reason in the world he should whose good- 
 ness made it, whose wisdom and power must make it good. 
 They who are the objects of this promise, who love God, 
 will let him judge for them in this case. "What a soul must 
 that be which can say, " I will have the outward enjoy- 
 ments of this life, whether they be good for me or not ; and 
 whethei: God judge them good for me or not." Does this 
 look like one who is the object of that promise — one who 
 loves God, and is " called according to his purpose ?" 
 
 4. We must wait God's time, and expect the accom- 
 plishment of this promise only in his way. He that believes 
 makes not haste, nor slays, by impatience, " Why should we 
 wait on the Lord any longer ?" Nor must we attempt to 
 hasten the fulfilment by taking unlawful ways, lest we for- 
 feit our share in this promise by any such misbehavior. 
 
 To quarrel with providence is to charge God foolishly. 
 It is as much as to say, that God governs the rest of the 
 world well enough, but not in this particular. " He orders 
 all afiairs well but mine." When others die, and other hus- 
 bands mourn the beloved, the suitable, and the amiable 
 creature gone, or when other widows weep in secret and 
 are left alone, then the lesson is, all must die ; and submis- 
 sion was preached up as wisdom, our best wisdom, as well 
 as duty. "^ Behold, thou hast instructed many, but now it is 
 come upon thee, and thou faintest ; it toucheth thee, and 
 thou art troubled," Job 4 : 3, 5 ; it touches thee to the 
 quick ; and you find the lesson you taught to others not so 
 easy to learn yourself 
 
 Shall not the commander of an army be allowed to place 
 his- men according as he knows to be best for the service, 
 whether the common soldier knows it or not? He assigns 
 their post; he draws them out, and giVes command. They 
 form themselves in the face of danger — they march to the 
 
SUBMISSION TO GOD. 297 
 
 mouth of a cannon, or mount a breach, though ever so 
 dreadful — and all for bread and clothes ! — a submission 
 with which we hardly honor the Captain of our salvation, 
 though it be for eternal life. 
 
 SECTION lY. 
 
 OF SUBMISSION TO THE WILL OF GOD, AS IT UEOARDS THE 
 FRAME OF OUR SPIRIT AND TEMPER OF OUR MINDS. 
 
 I HOPE I have learned something of this submission, since 
 I am come to the following resolves, in which, I apprehend, 
 it does in a great measure consist. 
 
 Resolved and agreed, that God's will ought to deter- 
 mine mine, and not mine pretend to determine the will of 
 God. The question is put, "Whose will shall be done?" 
 That petition in the Lord's prayer was made for this very 
 case and season: " Thy will be done on earth as it is in 
 heaven." I should be ashamed to say otherwise ; but ac- 
 tions have a language as well as words. I should have 
 been ashamed to say, in words at length, " Lord, my will 
 shall determine and govern thine. I will have no will 
 superior to my own ;" but my actions have said as much, 
 when, by my murmurs, rebellious thoughts, sinful courses, 
 and desperate uneasiness, I have behaved so contrary to the 
 duty of a subject and the relation of a child. Lord, forgive 
 what is past. And now, behold, here I am. Let tbe Lord 
 do to me what seemeth good unto him. " Father, not as I 
 will, but as thou wilt." Luke 22 : 42. 
 
 Again, resolved and agreed, that it is part of my busi- 
 ness in this world, to endure what I cannot innocently 
 avoid. What can be avoided we may and ought to avoid, 
 since " no affliction for the present is joyous, but grievous ;" 
 but what cannot be avoided by lawful means has the mark 
 of being the will of God, and that I should endure. "No 
 13* 
 
298 THE MOURNER. 
 
 man should be moved by these afflictions ; for yourselves 
 know that we are appointed thereunto." 1 Thess. 3:3. 
 How do I know what I am appointed to, but by being 
 unable to avoid it without sin, which is a worse evil than 
 suffering, and comes in the room of a great excellence, 
 namely, a submissive spirit ? 
 
 Farther, resolved and agreed, that I will neither despise 
 the chastening of the Lord, nor faint when I am rebuked, 
 Heb. 12:5. To prevent which, I fly to the assistance of 
 his grace. I consider that it is one evidence of true grace to 
 be willing to bear the will of God, as well as to do it. I 
 call to mind the promises in this behalf made and provided. 
 I look to the recompense of reward ; and I " endure as see- 
 ing him that is invisible." I look to that particular bless- 
 ing promised to him that endures in a right manner : " Bless- 
 ed is the man who endureth temptation ; for when he is 
 tried, he shall receive th.e crown of life . ' ' James 1:12. * * For 
 which cause we faint not ; but though our outward man 
 perish, ^et the inward man is renewed day by day." 2 Cor. 
 4:16. « 
 
 Moreover, resolved and agreed, that I humble myself un- 
 der the mighty hand of God. '' I am vile ; what shall I 
 answer thee ? I will lay my hand upon my mouth. Once 
 have I spoken, but I will not answer ; yea, twice, but I will 
 proceed no further." Job 40 :4, 5. That is to say, I have 
 not a word more to say ; neither against thee, nor for my- 
 self. I have said too much already, and spoken too unad- 
 visedly with my lips, in defending myself and arraigning thy 
 providence; I will proceed no further in such challenges. 
 Forgive what is past, and assist me for the time to come. 
 God delights to humble those who will not humble them- 
 selves, and to exalt those that do. " Humble yourselves, 
 therefore, under the mighty hand of God ; that he may exalt 
 you in due time." 1 Pet. 5:6. 
 
 Mourner. My sorrows are great, but so is my guilt. 
 
SUBMISSION TO GOD. 299 
 
 Things are very bad with me, hut they might have been 
 worse : and they will be better, if I can behave so well un- 
 der this trouble as to gain his pity and his favor. He has 
 taken away, but he first gave. 
 
 God takes great notice of such a frame of spirit, and has 
 a thousand ways to reward it. " Because thy heart was 
 tender, and thou hast humbled thyself, thine eyes shall not 
 see all the evil which I will bring upon this place." 2 Kings, 
 22 : 19, 20. Heaven will make amends for all sorrows and 
 sufferings. Submission is the way to heaven ; and these 
 ^considerations are the way to submission. 
 
 SECTION V 
 
 OF SUBMISSION, AS IT RESPECTS OUR BEHAVIOR AND 
 GARRIAQE. 
 
 Grief is sometimes outrageous, and sometimes sullen. 
 It will often say any thing that comes next, without grace 
 or decency, as well as sometimes say nothing at all. Job 
 sat seven days and seven nights silent, " and none spake a 
 word to him, for they saw that his grief was great ;" and 
 when he did speak, he cursed the day of his birth. David 
 acted a better part, when hje got up, anointed, washed, and 
 ate, after the death of his child. There is a way of saying 
 "Thy will be done" by the behavior or gesture — with the 
 eyes and hands, as well as with the tongue. Submission is 
 a grace that reaches to the behavior, the features, and the 
 outward postures of body. The natural postures of grief 
 have no offence in them ; but there are unnatural distortions 
 of rage and despair. I have seen some lift up their eyes 
 and hands to heaven as if they threatened, rather than sup- 
 plicated the Almighty ; and heard them say such words as 
 only served to provoke their own sorrow, and God's anger. 
 
 How much better it. is to cast our present burden and 
 
300 THE MOURNER. 
 
 future cares upon God, in a believing dependence upon his 
 promises and goodness. Treasure them up in your mind, 
 for a sure recourse upon those trials you are most liable to. 
 " Lay up his words in thy heart." Job 22 : 22. " Thy 
 word have I hid in my heart, that I might not sin against 
 thee." Let the widow and the fatherless remember, that 
 he has promised to be a " Father to the fatherless, and a 
 judge of the widow." Psa. 68 : 5. *' In thee the fatherless 
 find mercy." Hosea 14:3. "The Lord preserveth the 
 strangers ; he relieveth the fatherless and widow ; but the 
 way of the wicked he turneth upside down." Psa. 146 : 9. 
 •* Leave thy fatherless children, I will preserve them alive ; 
 and let thy widows trust in me." Jer. 49 : 11. Let the 
 childless remember what God says, that if such do " choose 
 the things that please me, and take hold of my covenant, 
 even unto them will I give in my house and within my walls, 
 a place and a name better than of sons and of daughters ; I 
 will give them an everlasting name, that shall not be cut 
 off." Isa. 56 : 4, 5. Let the friendless and helpless remem- 
 ber, that God has promised to " deliver the needy when he 
 crieth^ the poor also, and him that hath no helper." Psa. 
 72 : 12. When lover and friend, " when father and mother 
 forsake me, then the Lord will take me up," Psa. 27 : 10. 
 Lord, remember these words, wherein thou hast caused me 
 to hope. Promises were made on purpose for God to fulfil, 
 and for us to trust in ; and he that by faith humbly depends 
 upon them, takes the best way to have these, or some others,, 
 fulfilled to his seasonable comfort and relief. " Be careful 
 for nothing ; but in every thing by prayer and supplication 
 with thanksgiving, let your requests be made known unto 
 God." Phil. 4:6. Doth not prayer and supplication signify 
 a carefulness for something, namely, that which I pray and 
 supplicate for? Doubtless, a care of the right sort, a care 
 of the means, which is our part — such as prayer, supplica- 
 tion, and diligence ; and which discharges us from the bur- 
 
1 SUBMISSION TO GOD. 301 
 
 densome care of the end, which is God's part. It eases us 
 from all distracting care about the issue. It relieves our 
 anxiety for God's part, and our own also ; for it is too much 
 for any man alive to have two such cares upon him at once, 
 the care of the means, with their diligent use, and the care 
 of the end also : that is, to have God's care upon us and our 
 own too. One of these cares must be left to God. To cast 
 upon God the care of the 7neans, and to say, I will not pray, 
 I will not use my endeavors, is carelessness and presump- 
 tion ; neither of which are Christian graces. To take upon 
 us the care of the issue and the event, is distracting anxiety, 
 and is the carefulness here forbidden as invading God's prov- 
 ince. Duty is mine ; so far as that, I am to care about the 
 end. The event is God's ; and that not being in my power, 
 is no object of my care, though, it be of concern and expecta- 
 tion. It seems equally criminal and foolish to neglect our 
 own power, or to invade God's. 
 
 Mourner. What if there be no means ? I see no way. 
 
 Answer. Then we must " stand still, and see the salva- 
 tion of God." 
 
 Mourner. What if there be no salvation ? 
 
 Answer. Why, then, " though he slay me, yet will I 
 trust in him." Job 13 : 15. "I am not better than my 
 fathers ; let me die." When it is come to that, we must do 
 as they did in Acts 21 : 14 : " When he would not be per- 
 suaded, we ceased, saying, the will of the Lord be done." 
 Good men have perished indeed from the earth, but it is 
 only from the earth. They die from hence into immortality. 
 They are gone, but not lost. Some salvation will always 
 be ready to crown their faith and patience, and expose the 
 angry impropriety of your question, What if there be no sal- 
 vation ? Good men may be afflicted, but cannot be misera- 
 ble. If Dives shuts his door against Lazarus, Abraham's 
 bosom is open. *' Say unto the righteous, it shall be well 
 with him," in this or the other world, or in both. 
 
302 . . THE MOURNER. 
 
 Let us suit ourselves to our condition. Let our minds 
 agree with our station ; our appetites and desires to our cir- 
 cumstances. This is another part of our submission as to our 
 behavior. The blow that we feel should kill curiosity, vanity, 
 lust, and pride. If we will never possess our souls in patience 
 but when they are humored, they will sooner be undone than 
 satisfied. He who enlarges his desires, makes the duty of sub- 
 mission so much the more difficult ; for he has so many more 
 cravings to provide for, and to be disappointed in. 
 
 Nor should we aim only at the decency of a mere pa- 
 tient behavior, but should endeavor at some degree of cheer- 
 fulness, for the honor of God, and the ornament of religion. 
 Let me show what my religion can do in such a case, and 
 of what use its principles are towards the comfort, as well 
 as support, of a sorrowful mind. I read of some that could 
 "rejoice in tribulation;" why should not I? If I am not 
 yet able, I will try to learn that lesson, hard as it appears 
 to me at present. It is no mark of the divine favor to 
 escape all troubles. " Behold, these are the ungodly, who 
 prosper in the world ; they increase in riches : they are not 
 in trouble as other men." Psa. 73 : 5, 12. But I am sure of 
 this, that to bear the hand of God, and resign to it, because 
 "it is the Lord," is a mark of his favor and love. This 
 grace bestowed is a greater gift than any thing he has taken 
 away — a greater gain than any thing I have lost in my de- 
 parted comforts, or disappointed hopes. Common mercies 
 are no proofs of special favor ; but the grace that teaches us 
 to joy in tribulation, and to say, " Not my will, but thine be 
 done," comes to us with that address, " Hail, thou that art 
 highly favored of the Lord;" and with that privilege the 
 apostle speaks of, ''As sorrowful, yet always rejoicing," 2 
 Cor. 6 : 10 — sorrowful in appearance, but always rejoicing 
 in reality ; because in such a case there will always be to 
 such a one more cause of joy than sorrow. " Therefore I 
 take pleasure in infirmity, in reproaches, in necessity, perse- 
 
HINDERANCES TO SUBMISSION. 303 
 
 cution and distresses, for the sake of Christ. Most gladly, 
 therefore, will I rather glory in my infirmities, that the 
 power of Christ may rest upon me." 2 Cor. 12:9, 10. 
 ** Although the fig-tree shall not blossom, neither shall fruit 
 be in the vines ; the labor of the olive shall fail, and the 
 fields shall yield no meat ; the flock shall be cut off from the 
 fold, and there shall be no herd in the stall ; yet will I re- 
 joice in the Lord, I will joy in the God of my salvation." 
 Hab. 3 : 17, 18, Whence had these men this secret ? Can- 
 not I have it at the same place ? I come to the throne of 
 grace for this grace and mercy to help in this time of need, 
 that I may lay all at His feet, and bring every high thought 
 to the obedience of faith, and every tumultuous thought into 
 a calm submission to the will of God ; and with cheerful- 
 ness proclaim to all, that I am pleased with my Governor, 
 however irksome to flesh and blood this correction may be. 
 
 SECTION VI. 
 
 .THE IMPEDIMENTS THAT HINDER THIS SO REASONABLE A 
 DUTY, AND SO LOVELY A FRAME OF SOUL, IN A TIME 
 OF SORROW. 
 
 An evil heart of unbelief, in whatever degree it be, does 
 in the same degree lessen the influence that invisible things 
 ought to have upon me. If I indeed believe that life and 
 immortality are brought to light by the gospel, I shall not 
 behave as one who thinks there is nothing in the case but 
 death and parting. The eye that is kept on the future world 
 will not always weep, " Let not your heart be troubled : 
 ye believe in God." John 14:1, Is believing then an 
 antidote against trouble of heart ? Where there is no faith, 
 there is no submission ; where there is a weak faith, there 
 is^but a weak submission. We may expect that he will say 
 to us, "Be it unto you according to your faith," We are 
 
304 , THE MOURNER. 
 
 not likely to endure well, without " seeing him that is invis- 
 ible." And then onr submission will be in proportion to 
 what we discern in God by faith, and what we expect from 
 him by hope. " If ye will not believe, ye shall not be estab- 
 lished," neither in grace nor in comfort ; " but to him that 
 believeth, all things are possible," as it engages His help to 
 whom all things are easy. As all the pulses in the most 
 distant veins of the body depend upon that of the heart, so 
 it is with the movements of the soul : as a man's heart is, so 
 is he, whether it be a heart of faith and patience, or an evil 
 heart of unbelief. 
 
 Unbelief says, God's hand is shortened that he cannot 
 save, or his goodness lessened that he will not ; and this in- 
 disposes us to put ourselves under his protection. Unbelief 
 says he has no pity, and why then should we cast ourselves 
 upon his mercy? How can a man part with beloved rela- 
 tions, who does not believe that he shall either meet them 
 again, or not miss them ? " Why art thou cast down, my 
 soul, and why art thou disquieted within me ?" says David. 
 Why ? Whatever was the cause, the remedy was faith and 
 hope. " Hope thou in God, for I shall yet praise him." 
 They who have no faith to believe that all things shall work 
 together for good, must needs be a miserable prey to the 
 grief of disappointments. They who cannot hope in God, 
 when their soul is cast down and disquieted, cannot enter 
 into this rest, "because of unbelief." Excessive mourning, 
 is mourning as those without hope. 
 
 Self-will, or an eagerness for our own will, is a great 
 hinderance to submission. A man who is impatient of cross 
 words or contradiction, as if born to have always his own 
 will, to be always humored and pleased, is. greatly unpre- 
 pared for trials, and likely to fret against God. Pharaoh is 
 not the only man whose language has been, " ' Who is the 
 Lord, that I should obey him?' I own no throne higher 
 than my own ; nor will I receive law from any other, God 
 
HINDERANGES TO SUBMISSION. 305 
 
 or man." The same says every one that disputes the suprem- 
 acy with God, in contending whose will shall be done. 
 
 No people have their will less than those! who are for 
 having it always : they draw more troubles upon them, and 
 feel them deeper. Generally, this temper is its own pun- 
 ishment to a great degree — a root of bitterness, from, which 
 a thousand vexations spring up that would have had no ex- 
 istence, or would have been far less afflictive to those who 
 make a sacrifice of their will to the will of God. Take away 
 self-will and there would be no sin, no hell, no kingdom of 
 Satan. Take away self-will, and you take away a thousand 
 sorrows which it only creates to itself, and which are escaped 
 by the yielding will of resignation.^ 
 
 We promise ourselves too much from this world, and 
 from all our relations and conditions in it ; and the higher 
 we rise in our expectations and opinions of things, the lower 
 we fall in the vexations of disappointment. Men launch 
 into the world in as unaccountable a manner as those sea- 
 men who, because it is fair weather when they set sail, make 
 no provision for a storm. What confusion must they be in 
 when the storm comes down. We must not promise our- 
 selves an exemption from those troubles that are common 
 to all mankind. We must not flatter ourselves to attain 
 what we have in prospect, or hold long what we have in 
 possession. 
 
 Great afTections make way for great afflictions, and make 
 submission to Providence the harder. The advice of the 
 apostle is very well suited to a world, the fashion or scheme 
 of which passeth away. " This I say, brethren, the time is 
 short. It remaineth, that both they who have wives be as 
 though they had none ; and they that weep" the loss of 
 them, " as though they wept not; and they that rejoice, as 
 
 * ''If God would study a close, quick, and certain way of being 
 revenged on a man, he need but open his stores, and bid him choose 
 for himself." S.Ford. 
 
306 THE MOURNER. 
 
 though they rejoiced not ; and they that buy, as though they 
 possessed not ; and they that use this world, as not abusing 
 it ; for the fashion of this world passeth away." 1 Cor. 
 7 : 29-31. Did not I know it was hastening to an end? 
 Why did I set my heart upon it, as if it was more durable ? 
 "Why did I make the parting more afflictive, and the resig- 
 nation more difficult, by the intemperance of my affection ? 
 
 The Jews had a custom, at their wedding-feasts, for the 
 married couple to drink in the same glass together, and then 
 to break it in pieces ; teaching them by that emblem, that 
 whatever fehcity they expected together, their lives, upon 
 which it all depended, were frail and brittle as glass. No 
 sooner joined, but they were warned to prepare for separa- 
 tion. So, in our forms t>f matrimony, the clause, " until death 
 do us part," is a memento to the game purpose. . 
 
 It is as much my duty to pray that I may be willing 
 and able to part with any dear comfort of life in a right 
 manner, as to pray for its continuance. We are apt to be 
 most earnest for their continuance, as if it was a greater 
 thing for God to please us. than for us to please God. The 
 grace that says, " Thy will be done," is infinitely more neces- 
 sary to me than any good thing God can. take away, to try 
 that grace, and show me that I have it. 
 
 Mourner. "Oh Lord, thou knowest how near that per- 
 son lay to my heart; but thou knowest that thy favor is 
 nearer still. I would not fear so much the losing any thing, 
 as of offending thee. Thou wilt surely grant my request in 
 one of these two things : either to continue the mercy I 
 enjoy, or help me to resign it at thy call, in the manner 
 thou shalt approve ; and then, whatever loss there may be 
 in such a removal, I am sure the sense of thine approbation 
 is such a gain as can never cost me too dear." 
 
 He that will die well, must die daily, and practise upon 
 the foresight of it. So he that will resign well, and with a 
 becoming grace, must practice upon resignation, and fre- 
 
HINDERANCES TO SUBMISSION. 307 
 
 quently put cases to himself: "What if I should return 
 home this evening, and find my house in flames ? That fair 
 estate, which is now to supply my wants and support my 
 family, what if it should take wings and fly away ? What 
 if the desire of mine eyes should be taken off' with a stroke ; 
 or I should see that pretty child lie a dead corpse ? That 
 which I now lay in my bosom, I shall not be able to bear in 
 my sight. What should I then do? How should I be- 
 have? Am I prepared for such a case? If not, I have the 
 more reason to think of it beforehand. If I am prepared for 
 it, then I can better bear to think of it now ; or else, how 
 shall I bear the thing itself, when by refusing to think of it 
 at all, I continue to make it more intolerable ?" 
 
 As hard as this practice seems to be, it is much harder 
 to be surprised without ever having thought of the matter, 
 or preparing for it. Though hard, it is designed to make 
 that easier which otherwise is one of the hardest things in 
 the world, and will be so always, the less it is thought of in 
 time. 
 
 Another impediment to resignation, is a conceit of our 
 own deservings. How can that person submit to mean 
 allotments of Providence, who fancies himself deserving of 
 the best ? The uneasiness with which a man takes a low 
 rank in the world, is in proportion to the opinion he has of 
 himself as qualified for higher stations. Modesty and humil- 
 ity save a deal of trouble here. " I have a great deal, for 
 one that deserves nothing; nay, for one who deserves mis- 
 ery. Let the Lord place me where he pleases ; if it be out 
 of hell, I shall have reason for praise and thanks, enough to 
 keep out murmuring." You cry and complain and repine. 
 I ask you. Did God owe you any thing ? Is he accountable 
 to you? Do you deserve any thing? Who are you, and 
 what are you more, or better, than those many who at this 
 time are suffering for God with faith and patience, in the 
 want of all things ; and would think they had hardly any 
 
308 THE MOURNER. 
 
 thing to ask for on this side heaven, if they could but quietly 
 serve God in: the enjoyment of half of that which can hardly 
 make you civil to the Almighty, for want of more ? To 
 enlarge our desires is laying ourselves, open to needless vex- 
 ations, as numerous as our needless desires. He whose de- 
 sires are a hundred times larger than others, is every day 
 liable to so many hundred times more vexations and disap- 
 pointments. 
 
 SECTION VII. . 
 
 HELip AaAINST IMMODERATE GRIEF, FROM SOME CONSID- 
 ERATIONS WITH RESPECT TO GOD, WHO TAKETH AWAY. 
 
 "It is the Lord." 1 Sam. 3 : 18. This is the answer 
 made to the heavy message brought by young Samuel to old 
 Eli. "I will do a thing in Israel," says God, "at which 
 both the ears of every one that hears it shall tingle :" he 
 would cut off all his family, and his father's house. " Thou 
 shalt see an enemy in my habitation ; and there shall not be 
 an old man in thy house for ever. And the man of thine, 
 whom I shall not cut off from mine altar, shall be to con- 
 sume thine eyes, and to grieve thy heart : and all the increase 
 of thy house shall die in the flower of their age, and thy two 
 sons shall both die in one day." 1 Sam. 2 : 31-34. Here 
 is the death of children in the flower of their age ; poverty 
 extreme ; extinction of his family, and till then, the branches 
 of it should only live to plague the parent : a dreadful threat- 
 ening. But he answers, "It is the Lord." 
 
 His absolute propriety in us and all that we have is 
 unanswerable. " The earth is the Lord's, and the fulness 
 thereof" The products, the inhabitants, the furniture of 
 all worlds are his. " Shall he not do what he will with his 
 own?" If I myself am his property, every thing I have 
 must be so too. ' - . ' :. 
 
HELPS AGAINST SORROW. 309 
 
 His absolute sovereignty over all things is uncontrollable. 
 *' Behold, he taketh away, and who can hinder him ?" Job 
 9 : 12, "He doeth whatsoever he pleases in the army of 
 heaven, and among the inhabitants of the earth." 
 
 His transcendent majesty and excellency are not to be 
 disputed. Shall not his excellency make thee afraid to mur- 
 mur against him, and to find fault with his ways ; and his 
 dread fall upon thee ? Job 13 : 11. 
 
 He that sits on the throne of the universe, who shakes 
 heaven and earth with his voice ; who hath power to lodge 
 a heaven or hell in thy breast, by his smiles or frowns, ac- 
 cording as he pleases to reward thy submission, or punish 
 thy discontent ; who can employ legions of angels to be thy 
 guard, or devils to be thy tormentors ; he that can silence thy 
 murmurs with thunder, or stop thy insolent breath with fire 
 and brimstone, and horrible tempest; "shall not his excel- 
 lency make thee afraid?" He who dwells in fight that is 
 unapproachable, before whom angels veil their faces ; shall 
 I lift up my bold front against this God, and charge that 
 brightness with a spot, that wisdom with folly, and that 
 justice of his with an iniquity? 
 
 His infinite perfections, what language do they speak? 
 He is infinitely wise, and cannot err ; infinitely powerful, 
 and cannot be resisted ; infinitely holy, and cannot behold 
 iniquity without abhorrence ; infinitely good, and can do no 
 evil ; likewise true, and cannot falsify his word. If it were 
 possible to take the universal management out of his hands 
 into your own, it would be best to replace it in the hand of 
 God again. It is he to whose will all the world besides com- 
 plies ; why should not I ? And when I read that Christ him- 
 self said, " I am come to do thy will, God ;" and, " Father, 
 not as I will, but as thou wilt ;" who am I, that I should 
 pretend to speak any other language ? 
 
 Consider the relation in which he stands to us. My will 
 he made ; shall he not give laws to his own creature ? Did 
 
310 THE MOURNER. 
 
 he make this hand to strike at himself; this breath, this 
 tongue to speak against him, and this will to rebel against 
 himself? As I am a dependent creature, in him I Uve, 
 move, and have my being. As I am an expectant creature, 
 is it the way to obtain my will of him, to deny the homage 
 of my will to him ? As I am a sinful creature, have not I 
 enough of guilt upon me already? Should I swell the 
 account, and increase my misery ? As I am an accountable 
 creature, he is my Judge ; as I am a recoverable creature, 
 he is my Saviour. And am I angry with any of his methods 
 towards making all these ideas concur to my salvation ? To 
 be redeemed from the tyranny of my own will and fancy 
 and appetite, is no small part of the redemption by Jesus 
 Christ. Did he give himself up to death for us ; and shall 
 I think it too much to give my will up to his ? Shall the 
 redeemed from thraldom dispute the orders of the Redeemer ? 
 Shall servants dispute the will of their Master ; and subjects 
 say to such a King, " What doest thou ?" Are we his friends 
 upon any other terms than doing whatsoever he commands 
 us ? And if, as children, we go to him as " our Father who 
 is in heaven," must we not add, " Thy will be done ?" 
 
 "Whether we submit to his will or no, his will shall he 
 done. "His counsel shall stand, and he will do all his pleas- 
 ure." You may as well submit by grace, and have the com- 
 fort of so doing, as be forced to it without grace and without 
 comfort, whether you will or no. If it be an act of homage, 
 your submission has a reward ; but if it be merely because 
 you cannot help it, you have only sorrow for your pains. 
 What does all your fretting amount to ? Will it change the 
 course of providence, and allay griefs ? 
 
 . Consider how much God might have taken away besides : 
 he might have left you no one comfort ; he might have taken 
 away all as well as a part. He might have given up your 
 soul to terror, your body to disease, and your affairs to con- 
 fusion and calamity. 
 
HELPS AaAINST SORROW. . 311 
 
 It is by his providence that all things are conducted ; 
 the most casual, the most trivial. Lots, the most casual, 
 Prov. 16 : 33, and a sparrow falling to the ground, or a hair, 
 the most trivial things. 
 
 If there was no providence, we should want one of the 
 best antidotes against the fear of what is to come, and the 
 sorrow for what is past ; for, as bishop Patrick observes, all 
 the care would then lie upon ourselves, and be too much for 
 us. But when we think of infinite wisdom and power gov- 
 erning all things, one need not be disquieted, as if we and 
 chance were to govern the world. Some have satisfied 
 themselves with the thought that it is in vain to be troubled, 
 since things must be as they will be ; but this is cold comfort, 
 to be content on mere necessity, though it is the main part 
 of what the heathen comforters afforded. Thanks be to God 
 that we have something better : that the world is not gov- 
 erned merely by the will of God, but also by his wisdom and 
 goodness ; and he disposes of all things, not only as absolute 
 Lord, that we may be sensible of his power, but as a loving 
 Father, that we should be sensible of his goodness. It is a 
 distrust of God to be overtroubled at what is to come ; it is 
 impatience to fret at what is present, and anger against him 
 to be overconcerned about what is past. This frame of 
 spirit finds fault with his wisdom and blames his goodness ; 
 depresses his power, and reprehends his faithfulness in the 
 disposal of things ; and therefore it is a sinful frame, and 
 speedily to be amended. 
 
 The wise and great ends he is advancing, to his own glory 
 and my good, is another consideration. God hath as much 
 right to use me to the purposes of his own glory, whether 
 perceived by me or not, as I have to the use of any instru- 
 ment in my house, or of any servant, without acquainting 
 him with my purposes. Thus, in the case of Abraham, 
 Joseph, and Job, had they not been used by God much oth- 
 erwise than their natural will inclined them to choose, we 
 
312 THE MOURNER. 
 
 had lost the benefit of the finest instances of submission in 
 the world. =* "0 Lord, we are the clay, and thou our potter; 
 and we are all the work of thy hands." Isa. 64 . 8. " Can- 
 not I do with you as this potter, saith the Lord? Behold 
 as the clay is in the potter's hand, so are ye in my hand." 
 Jer.l8:6. 
 
 Whatever you lose or part with, you cannot be miserable 
 while you have this Lord to be your God and portion — the 
 God who made the creatures we are so fond of, and gave 
 them all that loveliness which made us so fond of them ; 
 and who has in himself all that loveliness which he gave, 
 and infinitely more. How does it sound to say, "I am un- 
 done, for I have nothing but God left?" Surely God can 
 supply the room of any departed creature, though the whole 
 World cannot fill up the room of a departed God. To lose a 
 creature and find a God, has been a happy exchange to some, 
 whose losses have brought them to know God and themselves 
 to much better purpose than ever. 
 
 He that takes away will give more grace in time of 
 need, and of his strength to bear any burden, however dis- 
 proportioned to our own. "He giveth more grace," and 
 more still, as the case requires ; for God "is faithful, who will 
 not sufier us to be templed above what we are able; but 
 with the temptation will also find a way to escape, that we 
 may be able to bear it." Escape by bearing, though not 
 from bearing. He is supposed to escape well who is made 
 "able to bear." 
 
 Submission to his will is one of the best ways of glorify- 
 ing God, and the most acceptable sacrifice we can make. It 
 supposes you will dispute nothing with him, after having 
 surrendered your own will to the will of God. Martyrdom 
 itself is but the consequence of that disposition, and will be 
 
 * "I see God will have all my heart, and he shall have it," was a 
 fine reflection made by a lady, when news was brought of two children 
 drowned, whom she loved very much. 
 
HELPS AG-AINST SORROW. 3l3 
 
 sure to follow, when God calls this grace to act its part that 
 way. The same grace that enables us to suffer from him, 
 will help us to suffer for him. 
 
 To sacrifice a will to God; is that reasonable service, and 
 living sacrifice, which is holy and acceptable, Rom. 12:1; 
 as much beyond the sacrifices of Aaron, as the soul and 
 spirit of an obedient Christian are beyond the dead carcass 
 of a beast. Turn mountains into altars, and offer upon those 
 altars the cattle of a thousand hills; pour oiit ten thousand 
 rivers of oil for a drink-offering, it would never be accepted 
 instead of that demand, "My son, give me thy heart, and 
 let thine eyes observe my ways."=^ 
 
 Without this surrender of soul, he calls all the outward 
 practices of religion but flattery with the lips; and with 
 very good reason, for men count themselves flattered when 
 our behavior is not at all in accordance with the fine things 
 we say to them. So are we accounted to flatter God when 
 we ascribe to him those perfections, and give him those titles 
 which, when it comes to the point of trial, we seem to unsay 
 again. We call him the Most High God, but by and by 
 something else appears higher in our esteem and regard : 
 that husband, that child, that wife, or that estate, or honor. 
 We call him most glorious, and yet glory more in something 
 else. You may compliment him with the title of Faithful 
 and True; but while he sees that you will not trust him in 
 the way of your duty, that you will not take his word in a 
 promise, for a work of piety to God or charity to man, he 
 counts it but flattery. If you call him "Lord, Lord," and 
 yet "do not tjie things that he says;" if you call him your 
 God and portion, and yet, upon the taking away of what 
 was apparently more dear to you, your outrage of complaint 
 
 * The Chaldee paraphrase upon Psalm 50:23, "Whoso ofFereth 
 praise, glorifieth me ; and to him that ordereth his conversation aright, 
 will I show the salvation of God," is, "Whoso subdues and destroys 
 the principle of inordinate affection, it shall be accounted to him for a 
 sacrifice of praise." 
 
 Affl. Man's Comp. - 14 
 
314 THE MOURNER. 
 
 speaks that language, "Ye have taken away my gods, and 
 what have I more?" however it may appear to men, what 
 God thinks of it all, he has told you in these words : " They 
 remembered that God was their Rock, and the high, God 
 their Redeemer : nevertheless, they did flatter him with 
 their mouth, and they lied unto him with their tongues. ' 
 Psalm 78 : 35, 36. He saw it to be all flattery and lies. 
 
 "Do you see," says God, "how that person behaves in 
 the offices of devotion? Can any body be more assiduous 
 in reading, prayer, hearing, and sacraments? You shall 
 now see what all this is good for, and of how little worth." 
 God puts forth his hand accordingly, ^nd takes away the 
 delight of his eyes with a stroke ; when presently, the God 
 that he seemed to adore with so much resignation, can hardly 
 have a good word or a good thought from him — can hardly 
 be alloM'ed to be wise, or good and just, or any thing but a 
 very severe and hard master. " He not only mourns, but he 
 pines and consumes ; he rages against me ; I and my heaven 
 now are cyphers, in comparison with the creature that I have 
 done no harm to, but only removed, for purposes he himself 
 will rejoice at when he comes to know them." 
 
 In short, this submission is the sum and substance of 
 religion, and the beauty of Christianity. Upon entering the 
 school of Christ, this is the first lesson proposed to be learned, 
 to "take up his cross and follow him;" and all that w^e do 
 or suffer in religion afterwards, is either expressive of this 
 or instrumental towards it. If we pray, it is that his " will 
 be done on earth, as it is in heaven." If we read, it is that 
 we may know "what is the good and acceptable and perfect 
 will of God," learn moderation in prosperous joy, calmness 
 in troubles, and composure of mind with a decent vent of 
 sorrow in every distress. i 
 
 *it' 
 
HELPS AGAINST SORROW. 315 
 
 SECTION YIII. 
 
 HELP AG-AINST IMMODERATE GRIEF WITH RESPECT TO 
 THE PERSONS DEPARTED. 
 
 Had not God a property in them as well as you, prior to 
 yours, and superior ? They were his before they were yours ; 
 they are his now they are no longer yours, by a thousand 
 obligations, ties, and relations, that ought to take place of all 
 your claims and pretensions. 
 
 Should they have been immortal here, only to please you ; 
 have lived, though weary of life ; have staid, though longing 
 to be gone ; and in misery, though fit for happiness ? Should 
 they be kept in the troubles of life, in the pains of sickness, 
 and in the infirmities of age ; or at best, in the insipid repe- 
 tition of the same round of things, only to prevent a vacancy 
 in any of your amusements or delights ? Is this thy kind- 
 ness to thy friend ? 
 
 Some parting time must come, why not this ? If the 
 time of parting with them was left to our choice, it would 
 greatly increase our confusion. 
 
 They are not extinct and gone out of being. Their man- 
 ner of existence is changed, but the existence itself is not 
 lost. They that are fallen asleep in Christ are not perished. 
 1 Cor. 15 : 18. They are not blotted out of being, nor out 
 of life, upon our Christian scheme. 
 
 The degree of happiness in their present state of separa- 
 tion, whatever it is, affords a comfortable thought. If they 
 are absent from you and from their own bodies, they are 
 "present with the Lord," which, I suppose, you will allow 
 to be far better. So much better, indeed, that for the sake 
 of entering into it, it is worth a good man's while to die at 
 any time, and leave any company upon earth, though ever 
 so pleasant or good. 
 
 The spirit that returns to God who gave it, is received 
 
316 ' THE MOURNER. 
 
 by God, and welcomed in a maimer suitable to the relation 
 and character in which it arrives there. " Blessed are the 
 dead that die in the Lord, for they rest from their labors." 
 They could have little or no rest here, what with labor and 
 trouble, temptation and sin. What a vast improvement and 
 knowledge must a disencumbered soul make in such a situ- 
 ation. " Now we see through a glass darkly, but then face 
 to face." If the pleasure be not so complete as after the 
 resurrection, it must however be unspeakable, beyond all 
 that this world afibrds. They are sure of their own salva- 
 tion, and of being the heirs of glory. And if the pleasure of 
 assurance here be so transporting, as to give sometimes a 
 *' joy unspeakable and full of glory ;" while we-say with the 
 apostle, " We know and have believed the love which God 
 hath towards us ;" what will it be for a soul to find itself 
 safely landed in the world of perfection, among spirits of just 
 men made perfect, freed from all imperfections, natural and 
 sinful ; returned to their native soil, having left that foreign 
 country where they were pilgrims and strangers, and got 
 home to their Father's house, where there are many man- 
 sions ; in the best society and company, as well as the best 
 place ; reviewing past dangers and labors ; admiring the 
 wisdom of God, and his goodness, that has brought them 
 thither ; and especially the goodness of that stroke we are 
 mourning over here ? Their worship must needs be spirit- 
 ual, who are all spirit — without weariness, failure, or inter- 
 ruption. They have glorious scenes at pl-esent before them, 
 and pleasing expectations of greater and more glorious 
 things : such as the accomplishing the number of the elect, 
 and all that shall be saved ; the fulfilling the great periods 
 of prophecy that remain ; the downfall of antichrist ; the 
 glorious appearance of our Lord Jesus Christ ; the resurrec- 
 tion of the body ; the abolition of death, and the solemn cor- 
 onation of all the conquerors through the blood of the Lamb, 
 to a kingdom that can never be shaken. 
 
HELPS AGAINST SORROW. 31.7 
 
 Is this a condition to be lamented with incessant tears ? 
 Is it for people who are in such a case as this, that we go 
 up and down in black, with downcast looks and weeping 
 eyes ? What one article of this happiness aforesaid is not 
 worth more than the longest life of pleasure and honor in 
 the world ? One would think that those things only wanted 
 to be believed and thought on. "Would we fetch them back 
 from this condition if we could ? I am afraid we are so self- 
 ish, that if the resurrection power were lodged in our hands 
 for one day, we should immediately run to the graves of our 
 dear departed, and fetch them back again. To stop our sor- 
 rows for a while, we should begin theirs afresh, and bring 
 them back to misery. They no sooner enter heaven, but 
 they wish they had been sooner there ; and the next wish is, 
 that we may be with them too as soon as may be ; and yet 
 we wish a quite contrary way. 
 
 I think of the happy meeting again, which all the world 
 shall not be able to hinder, after a few days are past. Let 
 us not behave as if we were never to meet again. Do not 
 mourn as without hope. Our" religion teaches us to believe, 
 that in the separate state we shall not be without the soci- 
 ety of our departed godly relations and friends. The sepa- 
 rate soul of the beggar Lazarus is represented as in the 
 company, nay, in the bosom of his father Abraham ; and the 
 penitent thief was promised to be with Christ in paradise. 
 The spirits of just men are not perfected in order to be an 
 assembly of mutes ; nor is it likely they will be strangers to 
 one another, when conversation in this imperfect world pro- 
 duces acquaintance and social endearment. 
 
 There will indeed be different ranks and orders of saints — 
 different degrees of reward there, as of holiness here, and 
 consequently of apartments and situations. But is it not the 
 same in this world ? Is every one in the same rank and sta- 
 tion ; of the same character or title and endowments ? And 
 yet we know one another, and converse together ; a great 
 
318 THE MOURNEE.. 
 
 deal of the beauty and pleasure of society arising from this 
 variety, as it will also there. 
 
 At the resurrection, you shall meet again in your glorified 
 bodies, as well as perfect spirits. For all " that sleep in 
 Jesus will God bring with him ;" and will change their vile 
 bodies, and make them like to his own glorious body. It 
 was sown a natural body ; it shall be raised a spiritual body, 
 freed from all elementary dross ; will feel no pain, can need 
 no food ; will never be weary, however exercised or employ- 
 ed ; without any appetites that tend to inordinancy. Our 
 bodies then will be immortal : " The children of the resurrec- 
 tion die no more" — and incorruptible : " Sown in corruption, 
 it is raised in incorruption." You will meet them with all 
 these improvements, and to all these degrees far more de- 
 lightful than ever. 
 
 God will bring them with him as part of his glorious 
 train, when Christ shall " be glorified in his saints, and ad- 
 mired in all them that believe," as the trophies of all his 
 conquests, the vessels of his grace, the members of his body, 
 the spouse of his love, the shining instances of his faithful- 
 ness and power, the assessors of his court of judgment, and 
 partakers of his glory. 
 
 How joyful will that meeting be ; how happy ; how glo- 
 rious — ^never to part more. You were not always together 
 here ; but you shall be always together after that meeting. 
 The parting kiss, the wox^ farewell, have no more room for 
 ever. This meeting together again is what Christ pur- 
 chased : " For to this end Christ both died and rose again, 
 that he might be Lord both of the dead and the living." 
 Rom. 14 : 9. This meeting together again is what the word 
 of God has promised : " For this we say unto you by the word 
 of the Lord, that we shall be caught up together with them 
 in the clouds, to meet the Lord in the air ; and so shall we 
 ever be with the Lord." 1 Thess. 4:15, 18. 
 
 This is what the great God hath promised, and is very 
 
HELPS AGAINST SORROW. 310 
 
 well able to perform. He is " able to keep you from falling, 
 and to present you faultless before the presence of his glory, 
 with exceeding joy." Jude 24, 25. " And them also which 
 sleep in Jesus will God bring with him." 1 Thess. 4 : 14. 
 The return of Christ, and of those who sleep in him, have the 
 same grounds of credibility. " If we believe that Christ 
 died and rose again," then if you believe one you may be- 
 lieve the other ; nay, you must and ought to believe the 
 other, upon the credit of the same evidence and authority. 
 *' For if there be no resurrection of the dead, then is Christ 
 not risen." 1 Cor. 15 : 13. This general meeting is design- 
 ed for general satisfaction. "At that day ye shall know." 
 John 14 : 20. God the Father wdll see with satisfaction 
 the work of his hands in perfection, made fit to receive the 
 communication of his endearments. The Lord Jesus Christ 
 " will see the travail of his soul, and be satisfied" in the full 
 accomplishment of his design, in their complete felicity. 
 The Holy Spirit will see with satisfaction the final success 
 of his operations, in our perfect holiness and happiness. 
 Angels will be pleased to see the success of their ministra- 
 tions, and gladly welcome us the partners of their joys. 
 And as to ourselves, what an inexpressible reciprocation of 
 endearing love and multiplied joy, to find ourselves all met 
 together after our parting sorrows ; when all things and 
 persons any way offensive shall be gathered out and thrown 
 aside. No falsehood, rancor, partiality, mistake, prejudice, 
 infirmity, passion, or pride, shall be met with there ; nor 
 any thing to hinder the heavenly pleasure circulating through 
 every heart, and dwelling upon every face and tongue. You 
 do not mourn as those in Acts 20 : 38 : " Sorrowing most of 
 all for the words which he spake, that they should see his 
 face no more." 
 
 Of immoderate grief we may say, as Solomon does of 
 extravagant mirth, "What doeth it?" What doeth it for 
 them who are gone, or for you ? It may do us much hurt, 
 
320 THE MOURNER. 
 
 but it can do them no good. It may weaken our bodies, 
 and damage our health ; it may sadden our spirits, deprive 
 us of the comforts of Hfe, and indispose us for the duties of 
 it. And what then? What advantage to the departed 
 from -so costly a sacrifice to their memory ? Do they need 
 your tears, who have for ever taken leave of weeping? 
 Could your cries call back the departed spirit, and awaken 
 the body into life ; could you water the plant with your tears 
 till it revived, you might weep like a cloud, and call nothing 
 excessive that was likely to prove successful. But there are 
 no Elijahs now, who may stretch themselves upon the child 
 and bring back the soul. It is more reasonable to conclude 
 with David, " Now he is dead, wherefore should I fast ? 
 Can I bring him back again ? I shall go to him, but he 
 shall not return to me." 2 Sam. 12 : 23. 
 
 . But if we could, would we have them walk over the prec- 
 ipice once more ? Would we have them fight the battle over 
 again, run the race again, be tempted, sin, and sufier again? 
 Should they come back for our gratification, from that holy 
 place to this place of sin ; from that happy place to this 
 place of trouble ; from joy to sorrow, from rest and peace to 
 new vexations ? Their sentiments are different, their affec- 
 tions raised'^and ennobled ; and as well as they loved you. 
 they would not come back to you for all this world ; and, as 
 well as you Ipved them, you cannot, it seems, wish them joy 
 of their new elevation and dignity. Should not our godly 
 friends be allowed to wear the crown they have been fight- 
 ing for, and the prize for which they have been running ? 
 
HELPS AGAINST SORROW. 321 
 
 SECTION IX. 
 
 HELP AaAINST INORDINATE SORROW, FROM SOME CONSID- 
 ERATIONS WITH REGARD TO OURSELVES. 
 
 Self-love is at the bottom of our sorrow. I have lost 
 a pleasure and an advantage. I am mourning over the 
 living, rather than the dead. If one every way the same 
 would make me easy, the sorrow is not for the departed, but 
 for myself who survive. 
 
 No strange thing has befallen me ;, nothing hut what is 
 common to men. It is no more strange that a man should 
 die, than that he should be born. Am I better than my 
 fathers, who are dead and gone ? Whom makest thou thy- 
 self? Where is the sense and reason of pretending to an 
 exemption from the common lot of mankind ? "Beloved, 
 think it not strange, as though some strange thing happened 
 unto you," 1 Peter, 4 : 12 ; for this is no strange thing, that 
 a mortal should die. 
 
 I come into a family, and see one in a corner weeping 
 and sighing ; another is fallen upon a couch, unable to hold 
 up the head ; another is run up to a chamber, like David, 
 to weep and cry out, "Oh, Absalom, my son, my son I'' 
 What is the matter ? Why, one that was born to die, is 
 dead. Was it the first child or husband that ever died ? 
 No. Had you a patent from Heaven against the common 
 lot? No. Would you have had God make him immortal 
 to please you ? "He teareth himself in his angey : shall the 
 earth be forsaken for thee ; and shall the rock be removed 
 out of its place ?" Job 18:4. 
 
 How many mercies and comforts are continued to thee, 
 that might also have been taken away ; and how many 
 troubles prevented, that might have befallen . you. You 
 have lost some children ; it might have been all. You have 
 lost all ; it might have been your husband too, or \rife, at 
 -14=^ 
 
322 THE MOURNER. 
 
 the same time. You have lost husband, or wife ; it might 
 have been also estate, and all the means of subsistence. Or 
 suppose that is gone too ; you have liberty, health, peace, 
 and friends. Or suppose they are also gone, you are out of 
 hell, and within reach of heaven ; which I will say is a 
 greater thing than any you have lost, or all these put to- 
 gether. Pardon of sin and peace with God tnay still be 
 yours. 
 
 Mourner. These, I fear, are not mine. 
 
 Answer. Nay, then it is time to mourn over something 
 else than a dead friend. To mourn over a dead soul of your 
 own, to mourn over a lost God, td sorrow for sin — these are 
 infinitely more to your purpose than sorrowing for the dead. 
 And there , is at least this room to rejoice, that all these 
 spiritual blessings may be had. You may be pardoned, ac- 
 cepted, sanctified, and saved. And it is a matter of great 
 comfort that these tilings are possible, and within reach. 
 
 Mourner. But I would have had these spiritual bless 
 ings, with the life and enjoyment also of those that are 
 gone. 
 
 Answ^er. That is, you would have every thing accord- 
 ing to your desire and fancy ; that God and providence 
 should take their orders from you, and consult your liking, 
 before they execute their decrees. But, ** should it be ac- 
 cording to thy mind ?" Job 34 : 33. He that has a pillow 
 to lay his head upon, and yet, as one says, will needs lay it 
 upon a stone ; he that has many convenient seats to sit upon, 
 and nothing will serve him but a bush of thorns, surely they 
 must be very much in love with sorrow and melancholy, 
 who enjoy so many blessings, and yet will slight ^11 the 
 pleasures of them to pine away in the company of their 
 wants. Understand what you now possess, as you would do 
 if it were taken away, and then you will have a better relish 
 for it. 
 
 The miseries and trouble entailed on the posterity of 
 
HELPS AGAINSI SORROW. 323 
 
 Adam are numerous. They are compared to the sparks that 
 fly up, for number. It is a mercy we escape any of them ; 
 that all these sparks do not kindle upon us together; that all 
 these troubles do not seize upon us at once; that out of so 
 many miseries we should have so few, when we are born 
 to all by descent, subject to all by nature, deserving of all 
 by sin. "' ' ■ ^- ■' . ^ 
 
 Do you forget what your sins deserve? "Wherefore 
 doth a living man complain, a man for the punishment of 
 his sin?" Lam. 3 :39 : a living man, when you might have 
 been dead ; for the punishment of sin, when you might have 
 been damned? The punishment of sin on this side of hell, 
 is always less than our iniquities deserve. 
 
 Mourner. I will bear the^ indignation of the Lord, be- 
 cause I have sinned against him. - 
 
 Answer. "Let every man," says one, "when he com- 
 putes what he lacks of his desires, reckon ..as exactly how 
 far he is short in his duty; and when he has duly pondered 
 both, he will think it a very easy compromise, though his 
 wants should be unsupplied, provided his sins be pardoned ; 
 and will see cause to sit down contentedly -with honest 
 Mepliibosheth : 'What right have I yet to cry any more to 
 the king?'" 2 Sam. 19:28. 
 
 The good of affliction in general ought to be taken into 
 the account, as another consideration to assuage our griefs. 
 "He for our^ profit" chastises, says the apostle. " It is good 
 for me that I have been afflicted," says David. 
 
 Afflictions have a tendency to awaken our repentance; 
 to stir us up tp search and try our ways, in order to turn our 
 feet unto God's testimonies. " I will go and return to my 
 place, till they acknowledge their offence and seek my face. 
 In their affliction they wjU seek me early." Hos. 5 : 15. 
 And so it proved. " Come, let us return to the Lord : he 
 hath torn us, and he will heal ; he hath broken us, and he 
 will bind us up." Hos. 6:1. They help to wean us from 
 
324 THE MOUHNER. 
 
 this world, and make us more willing to depart ; as we must 
 needs be less fond of the world, the more troublesome it is 
 to us; and as it makes our dying the more easy and more 
 welcome, to have those sent before us for whose sake we 
 might desire to live, and with whom we desire to be. We 
 have fewer ties and engagements to earth. The fibres being 
 cut offi and the roots loosened, the tree falls with greater 
 ease. 
 
 Afflictions bring us to thoughtfulness and consideration, 
 when all other means in the world can hardly do it. A 
 man can sit under a sermon as unmoved as if the joys of 
 heaven, the sorrows of hell, and the eternity of both, were^ 
 no part of his concern ; the excellency of God, the vanity 
 of the world, the deformity of sin, and the beauty of holi- 
 ness, shall leave him unmoved, if not asleep ; he little regards 
 the message, or the messenger : but let God send one of Job's 
 messengers to tell him such a ship is lost, his house is burnt, 
 or such a dear relation dead, presently he is awake, and has 
 more thoughts of heart in an hour, than he had before in a 
 month. 
 
 The patient bearing of such afflictions, and the sanctified 
 improvement of them, is one mark of our sonship and the 
 love of God to us. Should you lose the comfort of such an 
 evidence by impatience? "If you endure chastening, he 
 dealeth with you as with sons." Heb. 12 : 7. To endure, 
 seems to signify more than merely to be chastised ; namely, 
 to accept the chastisement as from the hand of God, and to 
 bear it with becoming decency and patience. There is one 
 remark more, proper for some mourners, from these words : 
 "If ye endure chastening, he dealeth with you as with sons." 
 What a mistake is it then to say^ "If I was a child of God, 
 he would not deal with me in such a manner ;" when the 
 text says, " If ye endure chastening, he dealeth with you as 
 with sons." 
 
 Affliction well sustained improves every part of our relig- 
 
HELPS AaAINST SORROW. 325 
 
 ion. It teaches compassion and sympathy towards others 
 in their troubles. It gives an edge to our devotion, ardency 
 to our prayers, tenderness to our heart, and a hfe to our 
 graces ; it is the trial and triumph of our faith ; patience 
 hath its perfect work ; our resolutions for God are confirmed, 
 so that we take faster hold of God and of those things that 
 cannot be taken from us. 
 
 Our sorrows, at longest, are but short ; and we shall 
 shortly ourselves go the same way. How diminutively does 
 the apostle speak of the afflictions of this present time. " Our 
 light afflictions, which are but for a moment." 2 Cor. 4 : 17. 
 You call them heavy, he calls them light ; and those light 
 afflictions but for a moment ; and that moment of light afflic- 
 tions worketh for us. You are apt to think they all work 
 against you, but they work /or you "a far more exceeding 
 and eternal weight of glory." The contrast lies between 
 affiiction and glory ;. light affliction, and the iveight of 
 glory; a light affliction for a moment, and weight of glory 
 eternal: spoken as much like an orator, as like an apostle. 
 And who was it that said all this ? One that knew as well 
 what affliction was — one that had as much of it to his share, 
 as any man in the world. "In labors more abundant, in 
 stripes above measure, in prisons more frequent, in deaths 
 oft Of the Jews five times received I forty stripes save 
 one; thrice was I beaten with rods, once was I stoned, 
 thrice I suffered shipwreck, a night and a day I have been 
 in the deep ; in journeyings often, in perils of waters, in 
 perils of robbers, in perils by mine own countrymen, in perils 
 by the heathen, in perils in the city, in perils in the wilder- 
 ness, in perils in the sea, in perils among false brethren ; in 
 weariness and painfulness, in watchings often, in hunger and 
 thirst, in fastings often, in cold and nakedness ; besides the 
 care of all the churches," 2 Cor. 11 : 23-28 : and yet, light 
 afflictions ! 
 
 " The time is short. It remaineth that they that weep, 
 
326 ' THE MUUENER. 
 
 be as though they wept not." 1 Cor. 7, 29, 30. " The end of 
 all things is at hand." I shall shortly know myself what it 
 is to change worlds. It is more to the purpose to prepare 
 for my own death, than fruitlessly to lament that of another. 
 And to make sure of meeting my godly friends, is more now 
 my business, than to lose time in bewailing their parting. 
 " Establish your hearts, for the coming of the Lord draweth 
 nigh." James 5:8. — ?" 
 
 It will -be a double loss to lose the dear relations, and to 
 lose the benefit of the affliction too ; it is enough to have 
 lost them. Shall I lose the spiritual advantage that might 
 be gained by such a trials and into which it might be im- 
 proved? 
 
 Patient submission gives the surest possession of our- 
 selves, and the best enjoyment of every thing else. "In 
 your patience possess ye your souls." Luke 21 : 19. With- 
 out it,, we have lost possession of ourselv6s : and he that does 
 not enjoy himself, can enjoy nothing else; for whatever is 
 poured into a tainted vessel is all spoiled. 
 
 It is a dangerous thing to provoke God by obstinate grief, 
 lest a worse thing come unto us. For he hath said, "With 
 the froward I will show myself froward." Psalm 18:26. 
 "He that hath a froward heart findeth no good." Prov. 
 17 : 20. " Thorns and snares are in the way of the froward. 
 He that doth keep his soul" quiet and submissive, "shall be 
 far from them." Prov. 22 : 5. And after this. Do I well to 
 be angry? Would any one choose to walk upon thorns and 
 briers, that could pick out an easier path ? Where one tear 
 falls on account of complying with God's will, a multitude 
 fall in consequence of having our own will. Not only the 
 miseries of this hfe, but the eternal miseries of the life to 
 come, are owing to this unresigned self-will. It may be 
 written on many a tomb, Here lies the body of N. N., 
 
 BECAUSE HE WOULD HAVE HIS OWN WILL. 
 
HELPS AGAINST SORROW. 327 
 
 SECTION X. 
 
 HELP AaAINST IMMODERATE G-RIEF, FROM CONSIDERATIONS 
 WITH RESPECT TO OTHERS, AND THE WORLD ABOUT US. 
 
 Compare your case with that of others, and you may 
 easily observe more miserable and mournful ones. There 
 are a thousand persons with whom you would not change 
 conditions. By what law is it, that you must only gaze at 
 those above you, and take no notice of those below ? That 
 you must look on him only who is carried on men's shoulders, 
 and think it a fine thing to be so mounted, but never consider 
 the poor men that carried him, whose place you would by, 
 no means accept of "You look with a greedy eye upoii 
 such a one's wealth," says bishop Patrick ; " would you have 
 it with his cares and fears, his conscience and mirid ; his 
 ignorance, and perhaps his folly and vices ; his ill-taste of 
 things, and incapacity of intellectual pleasures ; his uncom- 
 fortable prospects?" 
 
 Mourner. No, I would be myself what I am, with the 
 addition of what I want. 
 
 Answer, Are you sure of continuing what you are with 
 that addition ? Since no one can have all things, is not 
 yours a good lot? What pretences have you, for every good 
 thing to centre in yourself? Was it always as well with you 
 as it is now ? Formerly . you had no being ;• formerly you had 
 none of those relations or possessions you now lament. You 
 have lost that which some never had. Can you say, you had 
 rather. never have had them than to lose them? If it was 
 a good thing, the having of it for a time was a greater good 
 than not to have had it at all. 
 
 Compare your griefs with the miserable sorrows and 
 sufferings of others. You will find such a one has lost her 
 pretty children; and at the same time a loving husband, 
 that was better to her than ten sons. Another has lost a 
 
328 THE MOURNER. 
 
 near relation, and with that near relation, away went the 
 means of subsistence. The sons of Zedekiah were slain 
 before his face; and then his own eyes were put out, and 
 he himself led into captivity. 2 Kings, 25 : 7. David had 
 the mortification of a beloved son dying in actual rebellion 
 against his father, his prince, and against his God. How 
 much more terrible was that, than to close his eyes in a 
 peaceful way. The mother of the Maccabees saw her 
 seven sons tormented to death before her face ; and she her- 
 self afterwards underwent the same. The sufferings of the 
 primitive Christians, how grievous I The patient resignation 
 of our English martyrs to be burnt, how remarkable, how 
 affecting, how glorious ! If mankind were to bring together 
 all their several troubles and calamities, in all their circum- 
 stances of good and bad that attend them, and lay them in 
 one common heap, on this condition, that when they had so 
 done, every man was to come again to take up an equal por- 
 tion of the miseries of life, and divide them equally, a great 
 many who now complain would gladly take up what they 
 brought, and go away contented. 
 
 What if the great God designs that others, who look on, 
 should have the benefit of my example and good behavior 
 under such a trial as this? Hath he not a right to use me 
 for such a purpose ? And does it not become me to comply 
 with it and behave accordingly ? Job lost his children, his 
 estate, his health, and in some measure his reputation with 
 his friends, his ease, and peace ; and all this to show the 
 world a pattern of patience. Shall others have no benefit 
 from the example of our behavior ? Though God can never 
 want a cause of inflicting evil where sin is, yet 'this shows 
 that sin is not always the cause. " Hast thou considered 
 my servant Job," says God to Satan, " that there is none 
 like him in the earth, although thou movedst me against 
 him to destroy him without cause." Job 2 ; 3. 
 
 This resignation is the most distinguishing character of 
 
HELPS AaAlxNST cJURRuW. 329 
 
 a Christian ; Ihat which does most undoubtedly distinguish 
 good men from bad. Tlie externals of religion cannot do 
 it, because they are common to the hypocrite and to the sin- 
 cere. The hypocrite can hear and read, sing psalms and 
 pray, and receive sacraments, as the true Christian does, and 
 administer them too, and preach ; but to give up the will to 
 the disposal of God, and obey his will, is what no hypocrite 
 can do and continue such. For it is the essence of hypoc- 
 risy to pretend to let God have our will, and yet resolve to 
 have our own ; and it is the evidence of sincerity to be 
 thankful if God will let us have our own will, but contented 
 with his and submissive to it. All other parts of religion, 
 I say, lie in common. If you hear sermons ever so atten- 
 tively, the hypocrite will sit as demurely : " They sit before 
 me as my people sit." Herod heard John gladly, and did 
 many things. If you pray fervently and frequently, the 
 hypocrite may be as frequent, long, and copious. The Phar- 
 isees, "for a pretence, made long prayers." You cannot 
 come to the Lord's supper oftener, nor behave with more 
 devotion than they do. Judas sat down with the twelve. 
 If you entertain good discourse with great readiness in 
 scripture . language, the hypocrite can do the same. Men 
 may preach to others, and be cast away themselves — may 
 be companions to good men, as Demas was to Paul, and yet 
 be lovers of this present world, so as to forsake the disciples 
 for it ; men may be any thing, and do any thing short of this 
 resigned will to God, and yet be no Christians. But the 
 surrender of our will to God is a sacrifice of that sort which 
 demonstrates him that makes it to be a Christian indeed. 
 
 The children of wrath are described from their not 
 having resigned their will to God : " Fulfilling the desires 
 of the flesh and of the mind," Eph. 2 : 3, that is, their 
 own wills, and not God's— their own wills in opposition to 
 God's. And " they have altogether broken the yoke and 
 burst the bonds." Jer. 5:5. " Let us break their bands 
 
330 THE MOURNER. 
 
 asunder, and cast away their cords from us." Psa. 2:3. 
 The children of God, on the contrary, are described, from the 
 entire surrender of their will to God, '* as obedient children, 
 not fashioning yourselves according to your former lusts," 
 not acting merely according to your own will, " but as he 
 who hath called you is holy, so be ye holy in all manner of 
 conversation." David was a man " after God's own heart, 
 and served his generation according to the will of God ;" 
 while others are described as walking after their own imagi- 
 nation. Jer. 23 : 17. 
 
 The devil will let you have as much religion as you 
 please without this, because he knows all religion that 
 leaves the will of man unresigned to God, will never rescue 
 the soul out of his hands. 
 
 Immoderate passion, for losing or gaining any thing in 
 this world, is a reproach to religion, to good principles, and 
 to the best prospects in the world; as if these were not 
 sufficient to bear us up and to bear us out, or to make ample 
 amends for the loss of any comfort ; as if God with all his 
 perfections, and heaven with all its glories, were nothing, 
 no, nothing to that child, that husband, that wife, that 
 estate. I have seen a grief so stubborn as to prove insensi- 
 ble to all the principles and prospects that could be men- 
 tioned. 
 
 In such cases we fall short of many excellent heathen. 
 We are outdone by those with whom we are ashamed to be 
 compared, considering all things. Some of them had noble 
 sentiments under the loss of estates, relations, or friends. 
 Zeno lost all in a shipwreck ; he protested it was the best 
 voyage he ever made in his life, because it proved the occa- 
 sion of betaking himself to the study of virtue and philos- 
 ophy. Seneca says, he enjoyed his relations as one that 
 was to lose them ; and lost them as one who had them still 
 in possession. A Spartan woman had five sons in the army 
 on the day of battle. "When a soldier came running from 
 
DIRECTIONS. 331 
 
 the camp to the city to bring tidings, she, waiting at the 
 gate to hear his report, asked, " "What news ?" Says the 
 messenger, " Thy five sons are slain." " You fool," says 
 she, " I did not ask after them. How goes it in the field of 
 battle ?" " Why," says the messenger, " we have gained 
 the victory ; Sparta is safe." *' Then let us be thankful," 
 says she, " to the gods, for our deliverance and continued 
 freedom !" Seneca speaks to God in such language as this : 
 " I only want to know your will ; as soon as I know what 
 that is, I am always of the same mind. I do not say you 
 have taken from me ; that looks as if I were unwilling ; but 
 that you have accepted from me what I am ready to offer." 
 
 SECTION XI. 
 
 DIRECTIONS TO MOURNERS. 
 
 Lay the foundation of your consolation right, namely, in 
 true conversion, a state of grace, the pardon of sin, and the 
 favor of God. Lay the foundation of it within you, and not 
 on things without ; above, and not on things below ; on 
 Christ, and not on yourselves ; in the principles and pros- 
 pects of religion, and not on the things of this world ; in the 
 rectification of your opinions, in the government of your 
 appetites and passions, and in possessing your souls in 
 patience : without this, you have something else to cry for 
 than a lost friend. You have a lost soul to bewail, of 
 infinitely more concern to you than any thing or any person 
 in the world. 
 
 If my comfort depend only on things without me, it lies 
 at the mercy of so many accidents that it must needs be 
 very precarious. But if I can say, " I am at peace with 
 God ; I have a conscience void of offence towards God and 
 man ; I have a good hope through grace, as to another 
 
332 THE MOURNEil. 
 
 world, and my heart does not condemn me," the accidents 
 of life cannot utterly ruin the peace of such a soul. This is 
 that peace of which Christ says, " Peace I leave with you ; 
 my peace I give unto you : not as the world giveth, give I 
 unto you. Let not your heart be troubled, neither let it be 
 afraid." 
 
 The man who lays the foundation of his peace and quiet 
 in estate, relations, health, pleasures of life, or life itself, 
 when any of these is in danger, his peace is shaken or 
 destroyed ; whereas the man is immovable who can think 
 and say thus : 
 
 " I am sick, but not afraid to die : it is he who is sick 
 and fears to die, whose peace is destroyed by sickness. I 
 am in pain it is true, but I have patience to possess my 
 soul ; it is he who is in pain and has no patience, whose 
 comfort is destroyed. I am slighted and disregarded, per- 
 haps for want of merit ; if I am conscious of my deserving 
 better, let that be my consolation, without estimating my 
 comfort and peace by the opinion of others. I am lessened 
 in estate, and reduced to narrow circumstances ; true, but I 
 am not covetous : had I been covetous of much, all my com- 
 fort and peace would have gone with my substance. But I 
 plainly see the comfort of life does not lie so much in the 
 abundance of these things, as in the art of enjoying a little. 
 I have lost indeed a dear friend, and a lovely creature ; but 
 my happiness was more wrapt up in that God to whom my 
 beloved Iriends are gone : and God will bring them along 
 with him. That which beautified their character and made 
 them so lovely was what could not be lost, but is perfected 
 by the translation. I love them still, and take a pleasure in 
 loving them, which relieves the sorrow for their absence. 
 The man who does not fear death so much as an ill life 
 who thinks impatience a worse disease than gout or stone 
 who thinks pride a greater reproach than being slighted 
 covetousness a viler thing than poverty ; and that to offend 
 
DIRECTIONS. 333 
 
 God with immoderate grief is worse than any loss whatso- 
 ever, that man's comfort and peace is not precarious ; does 
 not lie at the mercy of other men's fancies and passions, and 
 is above the reach of accidents." 
 
 He knows not the world nor himself, who depends upon 
 a life such as ours ; who is distracted at a painful accident, 
 as if he was privileged from the common lot, and some 
 strange thing had happened to him. Did you never before 
 imagine that the person you are now lamenting was mortal 
 as well as yourself; that what was born must die ; that 
 what has befallen others might happen to you ; that what 
 owes its value only to fancy, has only a fanciful worth? 
 And what can be bought with money here on earth, is not 
 more excellent nor less perishing. 
 
 There is indeed a knowledge of the world that polishes 
 the gentleman, to be learned in courts and camps and in 
 a general conversation ; but the knowledge that secures a 
 man's peace and quiet through all events, is to be found only 
 in the Bible. That book will tell us that this world is not 
 our resting-place, for it is polluted ; that it must not and 
 cannot be our portion ; that it is not an equal price for our 
 souls, though we could gain the whole of it ; that the world 
 lies in wickedness, an enemy to Christ and his interest ; that 
 it is one of our enemies we must overcome by faith ; that it 
 is of a perishing nature, and in continual change and vari- 
 ation. 
 
 -To consider this world as philosophers, it is a fine build- 
 ing ; every thing is adjusted in number, weight, and measure. 
 We admire " the heavens, the work of thy fingers ; the moon 
 and the stars, which thou hast ordained." But why does 
 the astronomer stop short at the visible heavens ? Why not 
 penetrate further, to that glory which God hath set above 
 those heavens ? " Faith is the evidence of things not seen " 
 by the telescope. There is the Christian's home and coun- 
 try. Here we are strangers and pilgrims, passing through a 
 
334 THE MOURNER. 
 
 foreign land. In short, he knows the world best who comes 
 up to that text, " Love not the world, nor the things of the 
 world;" and concludes, with the great Mornseus, that "if 
 all the world was made for man, man was made for some- 
 thing more than all the world." Let us balance the 
 thoughts of what we have lost with the remembrance of 
 what we were made for. 
 
 What do we see in ourselves that we should expect 
 always to be pleased ? We are not better than our fathers. 
 If I am dead to this world, why am I so distracted that 
 another is dead out of it ? If I am not dead to this world, 
 I ought to be so, and to be more concerned for my own soul 
 than for any departed friend. Learn to think and speak of 
 this world now, as you will do when you are going out of it. 
 Acknowledge it to be a place where you must daily lose 
 something till you have lost all. And let your soul assur- 
 edly conceive, that having had its original from heaven, it 
 is one of those things which must one day return thither. 
 Bishop Patrick. 
 
 While your sorrows are afloat, turn them into a godly 
 channel. It will be more easy at such a time to employ 
 them in mourning for sin. This is fetching " meat out of 
 the eater," and comfort out of trouble. This is making sor- 
 row, otherwise fruitless and hurtful, to be of use and service. 
 So the skilful husbandman directs the stream to his mill, 
 and makes it work, instead of running to WELste or doing 
 mischief Perhaps this is one intention of the providence. 
 At least, it will be a wise and happy improvement of it. 
 " Since I am now so ready to burst into tears, I will weep 
 part of them over a sinful life." This will make it a heal- 
 ing wound and a comforting sorrow, and at the same time 
 give vent to nature and exercise to grace. 
 
 This is often best done upon our knees in prayer : a time 
 of affliction is a time of prayer. " Is any afflicted ? let him 
 pray." " Call upon me in the day of trouble, and I will 
 
DIRECTIONS. 335 
 
 deliver thee " " Be careful for nothing" overmuch ; " but 
 in every thing by prayer and supplication with thanksgiv- 
 ing, let your requests be made known unto God." Phil. 4 : 6. 
 For " he will regard the prayer of the destitute, and not 
 despise their prayer." Psa. 102 : 17. Thus God invites 
 you to come and drop some of your tears at his feet ; it is 
 likely he may turn, your sorrows into joy. It will compose 
 the spirit, calm the passions, spiritualize the affections, 
 
 ■.^ strengthen faith, hope, and love ; for under the influence of 
 
 *the other world, we always less regard this. 
 
 Holy Spirit, is it not thy name and office to be the 
 Comforter ? Does not my case need comfort ? Art not 
 thou as willing and ready to help as I am desirous of it ? 
 Come, Holy Ghost, and do thine office of consolation to a 
 poor soul that needs it. Lord, increase my faith ; and in the 
 same proportion my sorrows will abate, and my consolation 
 will abound. Hope and faith are the only supports under 
 things that have no cure in this world. It is in believing that 
 we have joy unspeakable and full of glory. It is in believing 
 that our hearts are fortified against the troubles and pangs 
 that others feel. So Christ has connected them together : 
 " Let not your heart be troubled ; ye believe in God, be- 
 lieve also in me." Lord, I believe ; help thou my unbelief 
 I believe in God and the great truths of natural religion ; I 
 believe also in thee, and the peculiar discoveries of the gos- 
 pel ; I believe thy providence manages all things according 
 to the purpose of thine own will and wisdom ; I believe thy 
 promises shall be fulfilled, which are a great support to my 
 mind ; I believe thy watchful care and never-failing love to 
 thine own ; I believe the reality and excellency of the future 
 world, and have good hope, through grace, of my title to it. 
 And how little, how very little, do all these lower things 
 appear, when that world is in full view. The just, who 
 live by faith and die in faith, may rejoice in faith in the 
 midst of their sorrows. The joys of faith are the best rem- 
 
336 THE MOURNER. 
 
 edy against the grief of sense. " I had fainted, unless I had 
 believed to see the goodness of God in the land of the living." 
 It was faith, the evidence of things not seen and the sub- 
 stance of things hoped for, to which those heroes of faith and 
 patience owe their glorious character, Hebrews 11 — "Who 
 are kept by the power of God through faith unto salvation. 
 "Wherein ye greatly rejoice, though now for a season, if need 
 be, ye are in heaviness through manifold temptations ; that 
 the trial of your faith, being much more precious than of 
 gold that perisheth, though it be tried with fire, might be 
 found unto praise and honor and glory, at the appearing of 
 Jesus Christ ; whom, having not seen, ye love : in whom, 
 though now ye see him not, yet believing, ye rejoice with 
 joy unspeakable and full of glory." 1 Pet. 1 : 5-8. Grief 
 says, " The dear creature is gone." Faith says, " Gone 
 before, not lost ; and the meeting again is certain, and will 
 be full of comfort : it will begin in a little time, and con- 
 tinue for ever." 
 
 It is of great use to consider the examples of patience 
 under afflictions, that are to be met with in sacred and com- 
 mon history. " Take, my brethren, the prophets who have 
 spoken in the name of the Lord, for an example of suffering 
 affliction, and of patience." James 5 : 10. And the first he 
 mentions is Job : "Ye have heard of the patience of Job." 
 One part of his estate was plundered by the inroads of his 
 enemies ; another part was burnt up with lightning from 
 heaven ; his children were cut off at once by a violent tem- 
 pest, seven sons and three daughters ; his own health was 
 turned into sickness and corruption ; from the crown of the 
 head to the sole of the foot were boils and sores. He takes 
 a bit of broken potsherd to scrape himself withal, his fingers 
 being too sore for that poor office. He sat down among the 
 ashes ; nor could he there be quiet : he is insulted by one of 
 the foolish women, and teased with uncharitable censures 
 and false reasoning of friends, who endeavored to wrangle 
 
DIRECTIONS. 337 
 
 nim out of ail that remained of comfort to him, namely, the 
 inward consciousness of his own integrity. How great were 
 his trials ; how glorious his patience ! 
 
 When Aaron lost his two sons, it is said, "Aaron held 
 his peace." When Eli heard the prediction of the death and 
 ruin of his family, he answered, "It is the Lord; let him do 
 what seemeth good unto him." And David says, "I was 
 dumb ; I opened not my mouth, because thou didst it." 
 Abraham's offering his son with such resolution was a great 
 thing, and God estimated it according to his intention. 
 The story of the mother of the Maccabees, who sacrificed her 
 seven sons, and stood by the execution, that she might help 
 them through their martyrdom by her counsel and comfort, 
 has something in it uncommonly heroic ; she also following 
 them herself in the same glorious path. 
 
 Among the primitive Christians, there are many such 
 instances of suffering and patience, a contempt of this world, 
 and an eagerness after another, that may well make us 
 ashamed for our feebleness under lesser trials, with much 
 greater advantages. 
 
 But above all, let us keep in our eye the pattern of our 
 Lord Jesus Christ : " Consider him that endured such con- 
 tradiction of sinners against himself, lest ye be wearied and 
 faint in your minds." Heb. 12:3. "Looking unto Jesus, 
 the author and finisher of our faith;" the fountain of all our 
 supplies, and the pattern of our behavior. 
 
 It is great wisdom not to have these principles to lay in 
 when they are to be employed; nor these supports to get 
 when they should be used. It is no wonder people are at a 
 loss in a time of affliction, when they are strangers to those 
 things wherein the best consolation doth consist. There are 
 no such cordials as the Christian religion affords; but they 
 are nothing, if, like cordials, they are only used when a faint- 
 ing-fit comes. They must be daily made our food, estab- 
 lished principles, and settled habits ; practised into a second 
 
 Affl. Man's Companion. lO 
 
338 THE MOURNER. 
 
 nature ; or else we shall be like soldiers unexercised before 
 the attack, or travellers unprovided at the moment of the 
 journey. People, in other cases, do not pretend to perform 
 what they have not learned to do; to play upon an instru- 
 ment they have never practised ; to perform an exercise they 
 never made themselves masters of; but Christianity they 
 think may be acted extempore, and upon a sudden, without 
 learning it. But we see that will not do, where no habit of 
 submission is acquired beforehand. Where the mind is not 
 prepared by the frequent actings of resignation, men have 
 yet to learn how to use and how to apply the principles of 
 peace and comfort, if they possess them; and much more 
 still are they at a loss, if those principles are to be got at 
 the very time they are to be used. They are not then capa- 
 ble of the consolation arising from principles and prospects 
 they are utter strangers to. They wonder what you mean. 
 They call for the dear creature that is gone ; they grieve and 
 grieve on; they tease themselves; they offend God; they 
 have no comfort under present calamity ; they draw more 
 calamity upon themselves by the excess or continuance of 
 their sorrow ; and all for want of preparing a good founda- 
 tion against such a time to come. 
 
 SECTION XII. 
 
 THE CLOSE. 
 
 " I WOULD not have you to be ignorant, brethren, concern- 
 ing them which are asleep; that ye sorrow not even as 
 others which have no hope. For if we believe that Jesus 
 died and rose again, even so them also which sleep in Jesus, 
 will God bring with him. The dead in Christ shall rise 
 first." 1 Thess. 4:13, 14. Let them that have no hope, 
 have no bounds to their sorrow, and be as heathenish in the 
 manner of it as they are in its cause and rise, namely, the 
 
CONCLUSION. 339 
 
 want of hope. "The righteous hath hope in his death;" 
 therefore we will not despair in our sorrows. Other people, 
 how many soever in number or great in figure, are not to be 
 followed in any excess. A Christian neither lives or dies, 
 rejoices or sorrows, as others do ; according to his own char- 
 acter, he "sorrows not as do others." 
 
 The caution against immoderate sorrow is grounded upon 
 the present condition of the godly dead: "They sleep in 
 Jesus." And upon the future meeting we shall have, " God 
 will bring them with him." And the certainty of these 
 things; as certain as that "Jesus died and rose again." If 
 we believe one, we must believe the other. For if you 
 believe that Jesus died and rose again— as surely you do— 
 you must also beheve that them who sleep in Jesus will 
 God bring with him. And then we shall all be together 
 again. 
 
 How soft a name is given to the Christian's death; and 
 how lovely a notion of their present state: "They sleep in 
 Jesus." 
 
 " They sleep." Why do you mpurn as if they were ex- 
 tinct; as if they were annihilated and utterly lost? 
 
 Mourner. But they are lost to me. 
 
 Answer. Not for ever; not for a very long time: "Yet 
 a little while, and he that shall come will come, and will 
 not tarry." When they were alive, sleep and absence sepa- 
 rated you for a great part of the time. 
 
 Mourner. But I knew then they would awake from 
 sleep, and return from absence ; but now 
 
 Answer. And do not you now believe that they will 
 awake from sleep, and return from absence? But when 
 you say you knew that they would awake from sleep, and 
 return from absence, you speak in terms too strong. You 
 might hope, indeed, and expect that they would awake and 
 return; but that they would certainly do so, is more than 
 any one could insure, who knows not what a day may bring 
 
340 THE MOURNER. 
 
 forth. But this we certainly know, that them who sleep in 
 Jesus will God bring with him, as surely as we believe that 
 Jesus died and rose again from the dead. 
 
 Mourner. But it will be a great while first. 
 
 Answer. What if it be ? Is it not worth tarrying for ? 
 And it may not be so long neither as you imagine. 
 
 Mourner. But what must I do in the mean time ? 
 
 Answer. Do but these two or three things, and all shall 
 be well. See that your own soul is safe ; secure your happy 
 meeting, that your separation may not be eternal ; give due 
 allowance to the passion of nature, and refuse not the help 
 of grace. Time will do something; reflection more; and 
 religion will complete the work of resignation. 
 
 They that are asleep in Jesus, are as truly alive as you, 
 and in a thousand times more excellent sense, and to more 
 excellent purposes ; for he who died for us, did it for this end, 
 that "whether we wake or sleep, we should live together 
 with him." 1 Thess. 5:10. For "God is not the God 
 of the dead, but of the living," Luke 20 : 38 — living, at 
 present, as to the soul ; and to live hereafter in the body 
 again. 
 
 " We live together with him, whether we wake or sleep." 
 They who sleep in Jesus, live together with him in his pres- 
 ence and enjoyment. In this respect it is that Christ says, 
 " He that believes in me, shall never die "* — never die 
 totally. But when the body sleeps in Jesus, the soul lives 
 "together with him," and proceeds in a life that death can- 
 not discontinue, nor eternity exhaust. 
 
 Sleep is a rest from weariness, from the cares and labors 
 of the day. Such is the death of the Christian. 
 
 " Blessed are the dead who die in the Lord ; they rest from 
 their labors:" from the labors of their calhng, as men; from 
 the labors of their duty as Christians, because all the duty 
 
 * According to the letter of the translation ; though it may be ren- 
 dered, " He that believes in me, shall not die for ever." 
 
CONCLUSION. 341 
 
 that follows in the separate state, will be without labor and 
 weariness; from the labor of opposing sin, and temptations 
 to it ; from all the troubles of life, and the sorrows attending 
 it. It is not merely farewell husband, wife, and children ; 
 but farewell sorrow and sin ; farewell suffering ; farewell 
 corruption, weakness, temptation: welcome rest from all 
 these troubles. 
 
 Sleep is a refreshment, and a reparation of spirits ; and 
 to the better part death gives a refreshment that amounts to 
 a satisfaction, " I shall be satisfied, when I awake with 
 thy likeness." Psalm 17 : 15. Which some have under- 
 stood of the soul's awakening to a nobler life, upon the body's 
 falling asleep. 
 
 Sleep is but for a while, and then we wake again ; and 
 death is but for a while, and we awake in the morning of 
 the resurrection. What David says of his lying down in his 
 bed and rising, we may say of our lying down in the grave 
 and rising : "I laid me down and slept; for the Lord sus- 
 tained me." So man lieth down and awaketh not, as to the 
 body, till the heavens be no more. "If a man die," says 
 Job, "shall he live again?" Shall he indeed? If so, I 
 acknowledge there is consolation in the thought, and wonder 
 in the work, to support and stay my mind ; and therefore all 
 the days of my appointed time, that I have to lie in the 
 grave, there will I wait till my change, by the resurrection, 
 come. For thou shalt call, by the sound of the last trumpet 
 and voice of the Lord, and I will answer. Thou wilt have 
 a desire to the work of thine own hands, to restore and im- 
 prove it, and not suffer it always to lie there in rubbish. Job 
 14 : 14, 15. Sleep is but a short death, and death a longer 
 sleep to the body. " The hour is coming, when all that are 
 in their graves shall hear his voice, and shall come forth ; 
 they that have done good, unto the resurrection of life." 
 John 5 : 28, 29. May they sleep sweetly, may they wake 
 joyfully. They were Christ's friends as well as yours. 
 
 15^ 
 
342 THE MOURNER. 
 
 Allow him to have his friends about him, even as you have 
 had them so long. It may be, before Christ has had them 
 so long vdth him as some,of youJ>-hafve had them here below, 
 you will be -with thenl agftin-; ajid Christ and you and they 
 be all together. 
 
 *' I would not have you ignorant, brethren." Immoder- 
 ate sorrow is very much owing to ignorance, or a knowledge 
 that has no effect to govern the passions, which is the same 
 thing with ignorance, except that it entitles to the greater 
 number of stripes. Do not behave as if you were ignorant 
 of the frail nature and short duration of the comforts of this 
 life ; as if you were ignorant of the Christian hope, life, and 
 immortality ; as if you were ignorant of the present state of 
 them that sleep in Jesus, how happy it is, and of the certain 
 future meeting again with advantage to all those excellen- 
 ces, for which you loved them here so well. Prayer will 
 give a vent to a grea,t deal of that sorrow that . torments 
 others ; and hope will fetch in a great deal of comfort which 
 a stranger intermeddles not with. They are therefore men- 
 tioned together by the apostle : " Rejoicing in hope ; patient 
 in tribulation : continuing instant in prayer." Rom. 12:12, 
 " He is a miserable man indeed, who is afflicted and cannot 
 pray ;'' and whose days are " spent without hope." Job 
 7:6. Where there is no hope, there is no comfort ; where 
 there are no grounds of hope, there are no grounds of com- 
 fort. And when the prospects' of hope are neglected, and we 
 act as if we were ignorant of them or knew not how to use 
 them, the grievousness of our sorrow is very much owing to 
 ourselves, and is its own punishment, though not the only 
 one we deserve. 
 
 Moderate sorrow is allowable on accountof our own loss, 
 even of those who do sleep in Jesus. The apostle does not 
 say, he would not have them sorrow at all, but not " as 
 others." He does not say, I would not have you sorrow at 
 all, but not as those who have no such hopes as you have. 
 
CONCLUSION. 343 
 
 It is the regulation of sorrow that he aims at, and not the 
 total suppression of it. Grace doth not destroy nature, but 
 refines it ; it doth not extinguish the affections and passions, 
 but rectifies and moderates them. To be altogether uncon- 
 cerned, is unnatural ; to be so overmuch, is unchristian : even 
 as both extremes are hurtful to any soil — either to have no 
 w^ater at all, or to have it overflow and drown the land 
 round about. 
 
 '^V OP THS*^. 
 
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 Mason's Spiritual Treasury, for every day 
 in the year. Terse, pithy, and evan- 
 gelical. 
 
 Flavel's Fountain of Life, or Redemption 
 provided. 
 
 Flavel's Method of Grace, or Redemption 
 applied to the Souls of Men. 
 
 Flavel's Knocking at the Door; a tender, 
 practical appeal. 
 
 Bishop Hall's Scripture History, or Con- 
 templations on the Historical Passages 
 of the Old and New Testaments. 
 
 Bishop Hopkins on the Ten Command- 
 ments. Two standard works of the 
 times of Bauxter. 
 
 President Edwards' Thoughts on Revi- 
 vals. 
 
 Venn's Complete Duty of Man. 
 
 Owen on Forgiveness, or Psalm 130. 
 
 Gregory's (Olinthus, LL.D.) Evidences of 
 Christianity. 
 
 Paley's Natural Theology. 
 
 Dr. Spring's Bible not of Man, or the Argu- 
 ment for the Divine Origin of the Scrip- 
 tures drawn from the Scriptures them- 
 selves. 
 
 Nelson's Cause and Cure of Infidelity. 
 
 Memoir of Mrs. Isabella Graham. A new 
 and standard edition. 
 
 Memoir of Mrs. Sarah L. Huntington. 
 Smith. 
 
 Sacred Songs for Family and Social Wor- 
 ship. Hymns and Tunes — ^with a sepa- 
 rate edition in patent notes. Also, th« 
 Hymns separately. 
 
 Elegant Narratives, Select Tracts, illusr 
 trated. 
 
 "Willison's Afflicted Man's Companion. 
 
 Doddridge's Rise and Progress of Religion 
 in the Soul. 
 
 Edwards' History of Redemption. 
 
 Volume on Infidelity, comprising fiv» 
 standard treatises : Soame Jenyns on 
 the Internal Evidence ; Leslie's Method 
 with Deists ; Lyttelton's Conversion oi 
 Paul; Watson's Reply to Gibbon and 
 Paine. 
 
 Pike's Persuasives to Early Piety. 
 
 Pike's Guide to Young Disciples. 
 
 Anecdotes for the Family and the Social 
 Circle. 
 
 Universalism not of God. 
 
 Dibble's Thoughts on Missions. 
 
 The Bible True. 
 
 ELEGANT 
 Wilberforce's Practical View. 
 Haimah More's Practical Piety. 
 James' Anxious Inq^uirer. 
 Elijah the Tishbite. 
 Nevins' Practical Thoughts. 
 Melvni's Bible Thoughts, selected 
 late Rev. Dr. Milnor. 
 
 PRACTICAL WORKS. 
 
 Harris' Mammon. 
 
 Gurney's Love to God. 
 
 Foster's Appeal to the Young. 
 
 Abbott's Young Christian. 
 
 Abbott's Mother at Home, 
 by the Abbott's Child at Home. 
 
 James' Young Man from Home. 
 
 CHRISTIAN MEMOIRS. 
 
 Rev. Claudius Buchanan, LL.D., includ- 
 ing his Christian Researches in Asia. 
 
 Rev. John Newton. 
 
 Rev. Henry Martyn. 
 
 Rev. David Brainerd. 
 
 Rev. Edward Payson, D. D. 
 
 Hzurriet L. Winslow, Missionary in In- 
 dia. 
 
 James Brainerd Taylor. 
 Harlan Page. 
 Normand Smith. 
 Richard Baxter. 
 Archbishop Leighton. 
 Matthew Henry. 
 Rev. Samuel Pearoe. 
 Rev. Samuel Kilpin. 
 
* OTHER SPIRITUAL WORKS. 
 
 Edwards on the Affections. 
 Baxter's Call to the Unconverted. 
 Alleine's Alarm to the Unconverted. 
 Flavel's Touchstone. 
 "Flavel on Keeping the Heaui. 
 Helffenstein's Selt-Deception. 
 Sherman's Guide to an Acquaintance 
 with God. 
 
 Pike's Religion and Eternal Life. 
 Baxter's Dying Thoughts. 
 Matthew Henry on Meekness. 
 Andrew Fuller's Backslider. 
 Scudder's Redeemer's Last Command. 
 Scudder's Appeal to Mothers. 
 Burder's Sermons to the Aged. 
 
 MISCELLANEOUS "WORKS. 
 
 Bogue's Evidences of Christianity. 
 Keith's Evidence of Prophecy. 
 Morison's Counsels to Young Men. 
 The Reformation in Europe. 
 Nevins' Thoughts on Popery. 
 Spirit of Popery, [with 12 engravings.] 
 The Colporteur and Roman Catholac. 
 
 Mason on Self-Knowledge. 
 
 Sherman's Guide to an Acquaintance 
 
 with God. 
 Divine Law of Beneficence. 
 Zaccheus, or Scriptural Plan of Benero- 
 
 lence. 
 Hymns for Social Worship. 
 
 POCKET MANUALS. 
 
 Clarke's Scripture Promises. 
 
 The Book of Psalms. 
 
 The Book of Proverbs. 
 
 Daily Scripture Expositor. 
 
 Ten Commandments Explained. 
 
 Bean and Verm's Advice to a Married 
 
 Couple. 
 Hynms for Infant Minds. 
 Reasons of Repose. 
 
 Daily Food for Christians. 
 
 Chaplet of Flowers. 
 
 Heavenly Manna. 
 
 Cecil and Flavel's Gift for Mourners. 
 
 Daily Texts. 
 
 Diary. [Daily Texts interleaved.] 
 
 Crumbs from the Master's Table. 
 
 Milk for Babes, 
 
 Dew-Drops. 
 
 BOOKS FOR THE YOUNG. 
 
 MAjnr OF THEM BEAUTIPULLY ILLUSTRATED WITH ENGRAVINGS. 
 
 Gallaudet's Scripture Biography, 7 vols., 
 from Adam to David. 
 
 Gallaudet's Youth's Book of Natural The- 
 ology. 
 
 Peep of Day. 
 
 Line upon Line. 
 
 Precept upon Precept. 
 
 Anzonetta R. Peters. 
 
 The Night of Toil. 
 
 Legh Richmond's Letters and Counsels. 
 
 Advice to a Yotmg Christian. 
 
 Madam Rumpff and Duchess de Broglie. 
 
 Charles H. Porter. 
 
 Missionary's Daughter. 
 
 Scudder's Tales about the Heathen. 
 
 AmeUa, the Pastor's Daughter. 
 
 Trees, Fruits, and 'Flowers of the Bible, 
 [9 cuts.] 
 
 Elizabeth Bales. By John Angell James. 
 
 Nathan W. Dickerman. 
 
 Grace Harriet. 
 
 Children Invited to Christ. 
 
 Narratives of Pious Children. 
 
 The Dairyman's Daughter, etc. 
 
 Charles L. Winslow. 
 
 Withered Branch Revived. 
 
 Peet's Scripture Lessons. 
 
 Child's Book of Bible Stories. 
 
 Children of the Bible. 
 
 Amos Armfield, or the Leather-covered 
 
 Bible. 
 The Child's Hymn-Book. Selected by 
 
 Miss Caulkins. 
 Scripture Animals, [16 cuts.] 
 Letters to Little Children, [13 cuts.] 
 Great Truths in Simple Words. 
 Clementine Cuvier. 
 Rolls Plumbe. 
 Pictorial Tract Primer. 
 Watts' Divine and Moral Songs. 
 With numerous similar works. 
 
 ALSO, 
 
 Dr. Edwards' Sabbath Manual, Parts 1, 
 
 2, 3, and 4. 
 Dr. Edwards' Temperance Manual. 
 In German — 40 vols, various sizes. 
 In French— 12 volumes. 
 
 In Welsh — Pilgrim's Progress, Baxter's 
 Saints' Rest and Call, Aiucious Inquirer, 
 History of Redemption. 
 
 In Danish — ^Doddridge's Rise and Progress, 
 Baxter's Saints' Rest and CaU. 
 
 Also, upwards of 1,000 Tracts and Children's Tracts, separate, bound, or in packets. 
 adapted for convenient sale by merchants and traders, many of them with beautiful 
 engravings — in English, German, French, Spanish, Portuguese, Italian, Dutch, 
 Danish, Swedish, and Welsh. 
 
 [Cr" It is the design of the Society to issue all its publications in good type, for the 
 poor as well as the rich ; and to sell them, as nearly as may be, at cost, that the Society 
 nay neither sustain loss nor make a profit by all its sales. 
 
/i. ^ 
 
 UNIVERSITY OF CALIFORNIA LIBRARY 
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 Return to desk from which borrowed. 
 This book is DUE on the last date stamped below. 
 
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