Thrēnoikos the house of mourning furnished with directions for the hour of death ... delivered in LIII sermons preached at the funerals of divers faithfull servants of Christ / by Daniel Featly, Martin Day, John Preston, Ri. Houldsworth, Richard Sibbs, Thomas Taylor, doctors in divinity, Thomas Fuller and other reverend divines.

A RESTRAINT OF EXORBITANT PASSION: OR, GROUNDS AGAINST Unseasonable Mourning.

SERMON V.

2 SAM. 12.22, 23.

And he said, while the child was yet alive, I fasted and wept: for I said who can tell, whether God will be gracious to me, that the child may live? But now he is dead, wherefore should I fast? can I bring him back a∣gain? I shall go to him, but he shall not return to me.

THese Words contain Davids answer to a question that was put to him (in the Verse going before the Text) by some of his ser∣vants. The question was grounded upon their observation of his divers carriage, when the child was sick, and when the child was dead. When the child was sick, he fasted and wept, and lay upon the ground, and prayed; When the child was dead, he for∣beareth, weeping, washeth himself, calleth for bread, &c. And now they ask him the reason, for they thought rather that he would have exprest a greater sorrow, then he had done before, as it may be discerned in the consulta∣tion among themselves: every man was loth to tell David of the great losse that was be•…•…llen him, that his child was dead. When he heard of it, and altereth his

carriage, and sheweth himself more chearful, contrary to their expectation; they plainly put the question to him, What should be the reason of this?

The words I have read to ye, 〈◊〉〈◊〉 an Answer to that question. He telleth them the reason, both of his fasting and weeping in the time of the sicknesse of the child, and of his calling for meat, and forbearing to weep now at the death of the child.

The reason of his former carriage, he giveth in the 22. verse; While the child was yet alive, I fasted and wept, for I said, who knoweth, whether the Lord may be gracious to me, that the child may live?

The reason of the alteration of his carriage, why he exprest himselfe in another manner, upon the death of the child, he giveth in the 23. verse. But now, he is dead, wherefore should I fast? 〈◊〉〈◊〉 shall return to him, he shall not return to me.

In the former part (the reason of his sad and mournful carriage, during the time of the sicknesse of the child, then (saith he) I did fast.)

Yea have first the declaration of his action, and behaviour, and carriage at that time; While the child was yet alive, I fasted and wept. And the reason of this action and carriage, for I said, Who•…•… a•…•… tell whether the Lord will be gracious to me that the child may live?

I shall be brief in speaking of this part only.

First for his carriage, I fasted and wept. These are •…•…ut external actions: fasting, of it self is not a worship of God but as it helpeth and furthe•…•… another 〈◊〉〈◊〉, as it help•…•…th a man in prayer, as it fu•…•…eret•…•… the work of humination, and declareth that; For neither if we eat are we the better, nor if we eat not, are we the worse, as the Apostle speaks; And the kingdom of God consisteth not in meat and drink.

There is a fast inforced by necessity, that which either is by sicknesse or want, and is meerly civil and outward, without any respect to God. And there is a fast too, which hath a pretence of respect to God, which is not acceptable, as that of the Pharisees, that rested only in the external action. There is a fast that is religious, and accepted of God, and that is that which is both a testimony of the inward humiliation of the soul, as also a help and furtherance of it. Such a fast was this that David speaks of here. A fast that did arise from a sense of his unworthi∣nesse of the creature, and did expresse the sorrow of his heart for sin; A Fast which he did set upon only for this end, that he might be more free, and more fit for prayer.

And so likewise for the mourning, and weeping, he speaks of. It was not such a weeping as ariseth meerly from the temper of the body, as in some that are more apt for tears, are; such as the tears of Esau to his father, he lift up his voice and wept, hast thou not one blessing more? blesse me, even me also, oh my father. But they were tears that did arise from a holy affection, from a gracious disposition of heart, from inward contrition and sorrow; like the tears that Peter shed, when he went out and wept bitterly. They were tears that discovered the inward vehemency of his spirit in prayer: like those tears of Jacob, when he wrestled with the Angel, the Prophet Hosea telleth how he wrestled, he prayed and wept. Such tears were these; as did expresse the fervency of his spirit in prayer, the earnestnesse of his desire, in putting up this request he had now to God: like those of Hezekiah; I have heard thy prayers, and seen thy tears, saith God: such tears as God putteth i•…•…to his bottle: such tears as he takes special notice of. There are no tears that are shed for sin, our of an inward sorrow of heart, that are shed in prayer, to exprese a holy desire, that proceed from an inward inflamed affection and fervency of spirit, but they are very precious with God: as far (I say) as they declare the inward truth of the heart, and the inward sense of our wants, and the weight of the petition•…•… we put up to God. Such were these tears here: I fasted and wept. I will not stand upon this.

The reason of this action, why he fasted and wept. I did it for this end, for (saith he) I said, who knoweth whether the Lord will be gratious to me, that the

child may live? A man may wonder if he read the former part of the chapter, whence this perswasion and hope should come into the heart of David, that there should be a possibility of having the life of this child by his prayer, whereas the Lord had said before by Nathan to him, that the child should die. Nathan had told him in expresse terms that the child should die, yet he putteth up his prayer for it, and said, Who knoweth whether the Lord will be gracious to me, that the child may live.

We must know therefore that God sometime, even in those sentences that seem absolute, implies, and intends a condition. David had respect to such a course as God ordinarily took: he knew well that God at other times had threatned things, yet neverthelesse upon the repentance, and prayers, and tears, upon the humili∣ation, and contrition of the hearts of his servants, he hath been pleased to alter the sentence, to suspend, nay (it may be) wholly to take away and change the Execution. Thus it hath been; It was so in the case of Hezekiah: The Lord sent as express a message by Isaiah the Prophet to Hezekiah, as he did by Na∣than to David: Set thy house in order, for thou shalt die and not live. Yet neverthelesse Hezekiah turneth his face to the wall, he wept, and laid open his request before the Lord: Remember now, oh Lord, I beseech the, how I have walked before thee, in truth, and with a perfect heart, &c. Ye see, the Lord presently sendeth the Prophet to tell him, that he had added fifteen years to his life: and yet the message was carried in expresse words, and in as peremptory terms, as a man would have thought it had been absolute, and no condition intended.

The like in the case of Niniveh. Jonah cometh to Niniveh, and began to enter the City, a dayes journey, and he cried, and said, Yet forty dayes, and Nineveh shall be destroyed. Here was the time limited, the judgement declared, and no condition exprest: yet the King of Nineveh humbleth himself, and the people, they fast and pray, and go in sackcloth, &c. and the Lord was pleased to alter this sentence.

But some will say, these Examples were after Davids time, What were these to him? upon what ground did he take this course? had he any promise or example before time of any such thing as this, that did give him incourage∣ment to fast and pray, in hope that though God had said the child should die, yet it should live?

Certainly David had examples before time of the like nature, when God had threatned judgements, and they did not know, whether the issue would prove or no as they desired, yet they sought God. As in the case of Saul. When the Lord sent an expresse message by Samuel, that the kingdom should be taken from him and given to another, because he had not dealt faithfully in the execution of Gods command concerning Amaleck, yet saith the text, Samuel mourned for Saul still. Insomuch as the Lord questioneth him; How long wilt thou mourn for Saul, seeing I have rejected him from raigning over Israel: Yet Samuel continued in seeking God: as if he should say, Who knoweth what the Lord will do?

But more expresly David had examples before his time, not only of seeking the Lord, but of a gracious successe, and answer that those had that sought him. As in the case of the Israelites, when there was a discontent among the people, be∣cause of the ill report that the Spies put upon the good land, the people began now to murmur against God: Well (saith the Lord to Moses,) let me alone, and I will destroy this people at once. Moses setteth himself to seek the Lord, and prayeth, and presseth the Lord with many arguments, for his own glory, for his peoples sake, for his Covenant sake, and many other wayes to spare them. What was the issue of it? He was heard, the Lord told him that he had heard his prayer, and granted his re∣quest, though he would fill the earth with his glory, and all the world should know what a jealous God he was, another way; yet in this particular he had granted his request, they should not be cut off at this time.

So that David had good experience, that though judgement hath been threatned before, yet neverthelesse courses have been taken that the sentence hath been

altered, with a change of Gods purpose at all. For God ever intended it to be un∣derstood with a condition, if they returned not to him he would go on, if they re∣turned to him, he would not go on. So the purpose of God remaineth unchangeable. yet the sentence according to the externall expression seemeth altered to us: so the change is in us, and not in God.

Hence let us note something (briefly) for our selves, and that is this; First, how to understand all these threatnings in Scripture, that seem peremptory and absolute, by this rule. A judgement is threatned, against a nation, against a person, or family, &c. Yea, and it is absolutely threatned in divers places; because thou hast done such and such evils, therefore such and such things shall come upon thee. All such as these, are to be understood conditionally, though they seem to be expressed absolutely. And the rule, God himself giveth. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it. If that nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to doe unto them. Whatsoever I threatned in my Word, if they turn to me by true repentance, I will turn all that evil from them, that I have threatned against them, and would certainly have brought upon them, if they have not returned.

I say, thus we are to understand all these: and upon this ground we may build some further uses, that I will but touch. First, to take off those discouragments, that lie upon the hearts of many; When they find themselves guilty of a sin against God, when they see, that, sin threatned with severe punishment, and judgement in the word of God: now they conclude their case to be disperate, it is in vain to seek further, to use the means, the Lord will proceed in judgement, and there is no stopping of him. This is an addition to a mans other sins to conclude thus. Mark how the Lord expresseth himself in Ezekiel. 33. The people were much troubled about such things there, say they; Our transgressions, and our sins be upon us, and we pine away in them, how shall we then live? The Prophet had incouraged them not∣withstanding their great sins to return by true repentance, and they should not pe∣rish; nevertheless they are muttering, discouraged with fear, breaking their spirits, withdrawing themselves from God: the judgements of God are begun upon us, the hand of wrath is gone out against us, we are pining away in them, though we are not wasted yet, yet we are like a man in a consumption, that wasteth by degrees, how shall we live? certainly we shall die. Saith the Lord, say not thus among your selves, but know if ye turn, ye shall live; As I live, saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: turn ye, turn ye from your evil wayes, for why will ye die, oh house of Israel?

Beware of discouragment therefore, it is Sathans device, that when once he hath drawn men from God by a path of sin to hold them under discouragement, that so he may ever after keep them from turning to God again. It was his device where∣by he would have kept Adam from turning to God, after he had committed that great sin in eating of the forbidden tree; He thought of nothing but hiding himself from God, and so he did hide himself amongst the bushes of the Garden: I heard thy voyce, and was afraid, and I hid my self: Mark, here was a fear of dis∣couragement in Adam, that whereas he should have come and fell down before the Lord, and have begged mercy, and said as David here, Who knoweth whether the Lord will be gracious, to me? He run clean away from God. There is a fear of reverence that keepeth a man with God, and there is a fear, that draweth a man to God: but this fear of discouragement driveth a man from God: and that is the temptation of Sathan, to keep a man from God, when once he hath turned aside from him. Therefore (that is the first thing) take heed of such inward discourage∣ments as may drive you quite off.

Secondly; Take incouragement then to seek the face of God in his own means and way. He hath threatned judgements against others for the same sins that ye find your selves guilty of, when they have returned to him, they have found mercy. Return ye to him in truth, and seek his face aright, and ye shall find the same mercy. In the prophesie of Joel, ye shall see there, that though God had threatned judge∣ments;

nay, though he had begun judgement (for that was the case of those times, judgement was begun upon them) yet neverthelesse the Prophet calleth them to fasting and weeping, and telleth them, that the Lord is gracious and merciful, and ready to forgive; and who knoweth if he will return, and repent, and leave a blessing behind him? Therefore let us do our parts, and seek God in truth, amend our lives, and then no question of this, but that God will return.

It is an old device of Sathan, to draw men, instead of Gods revealed will, to look to Gods secret will: whether I be absolutely rejected or cast off or not. But this is not the thought wherein a Christian should exercise himselfe: his main business is this, to make his calling and election sure, by all the evidences of it; hy a holy life: walk obediently to Gods revealed will, and be certain thou shalt not be rejected by Gods secret will. He never rejecteth those by his secret will, and purpose, and de∣cree, to whom he giveth a heart to walk obediently to his revealed will. So much for that.

Who knoweth that the Lord will be gracious to me, that the child may live?

The incouragement is this: That the child may live. But mark his expression, Whether the Lord will be gratious to [me] that the child may live. If he had said no more but this, Who knoweth whether the child may live? A man would have thought this would fully enough have expressed his mind, but there is more in it that could not be expressed without this addition, Who knoweth whether the Lord will be gracious to me, that the child may live?

The life of a child is a mercy to the father, David expresseth herein both his Pitty, and his Piety.

His pitty; He accounteth all the good or ill that befalleth his child, as his own if death befalleth it, he accounteth it as a misery that befalleth himself: if sickness be∣falleth his child, he accounteth it as an affliction upon himself. This is his natural pitty, that some natural affection of a father to his Child. See such an expression of the woman of Canaan; have mercy on me, thou son of David, my daughter is miserably vexed of a divel. The Daughter was miserably vexed, and the mother cryeth out, Have mercy on me, There is such a simpathy ariseth hence from the na∣tural and free course that love hath in descending from the Father to the Child. There are not only moral perswasions that may invite and draw on love, but besides that, there is a course of affection, that floweth naturally, and kindly, from the Father to the child: as it is with those rivers that fall downward, they fall more vehenently then those that are carried upward: so the more natural the affection is, the more vehement it expresseth it self in the motion to such objects. Now when the Father expresseth his affection to his child, this is more vehement, because it is more natural, there is more strength of nature in it.

I cannot stand upon this, only a word by way of inference, and application to our selves.

First; are natural parents thus to their children? Then here is a ground of faith for the children of God, that he is pleased to stile himself by the name of Father, and to receive them into the adoption of sons and daughters. This was Davids expression of God. As a father hath compassion of his children, so hath the Lord on those that fear him. And the Prophet Isaiah expresseth it fully: In all their affliction, he was afflicted, and the Angel of his presense saved them; in his love and pitty he redeemed them, and he bare them all the dayes of old, he bore them upon his wings. This giveth confidence, and boldness to Gods children, in making their requests known to him. This was it that incouraged the Prodigal; I will arise and go to my father, and say, Father, I have sinned against heaven and bofore thee, &c. God (saith S. Barnard) alwayes grants those petitions that are sweetned with the name of father, and the affection of a child. I should hence speak somewhat to children, to stir them up to answer the love of their Parents; but other things that follow forbids me any long discourse of this.

Secondly, here is Davids piety expressed in this, Who knoweth whether the Lord

will be gracious to me? He exprest not only the Pitty and affection of a natural fa∣ther to a child, but piety also, arising from the sense of his guilt. He was guilty of sin, and by sin he had brought this sorrow upon himself, and therefore who know∣eth whether the Lord will be gracious to me, in sealing to me the pardon of my sin this way, in adding this mercy as a further assurance of his love, in granting me the forgiveness of my sin. God had told him by Nathan, that his sin was pardoned, though he told him the Child should die: it may be by the same mercy he will release me from this sentence of death upon my Child, whereby he released me from the guilt of my sin before. Here (I say) is the sense of his own sin.

The point I note hence is; That Parents in the miseries that befal their children, should call their own sin to remembrance. All the sorrows, and sicknesses, and pains, and miseries that befall children, should present to Parents the remembrance of their own sin. It was the expression of the Widdow of Sar epta to the Prophet Eliah; Art thou come to call my sins to remembrance, and to slay my child? She saw her sin in the death of her Child; So I say in all the afflictions and crosses that befall children, the Parents should call to remembrance their own sin.

But some men will here say; There seemeth to be no need of such a course, for God hath said plainly, That the child shall not die for the sin of the Parent. And after God cleareth his own waies from inequality and injustice by that argument, The son shall not bear the iniquity of the father. Therefore what reason is there that Parents should call their sins to remembrance, in the miseries that befall there children?

I answer; Though he say, the child shall not die for the Parents sin, yet we must understand it aright, for what doth he mean by the sins of the Parent? And what doth he mean by death?

By sins of the Parent, he meaneth those sins that are so the Parents, as that the children are not at all guilty of those sins: then the children shall not die.

By Death, he meaneth (as the word signifieth) the destruction of nature.

So death shall not befall the child for that sin that himself is not guilty of.

But how then come little children to die before they have committed any sin actually? was this for their own sin, or for the sin of their Parents?

I answer, for their own sin they die, for the soul that sinneth it shall die, and all children have sinned: they brought sin into the world, and sin brought death (as the Apostle speaks) therefore death reigneth over all, even over those that have not sinned according to the similitude of Adams transgression; that is, that have not sinned actually as Adam had done, yet nevertheless they die because they have sin upon them, they have the corruption of nature: In sin they were born, and in ini∣quity their mother conceived them, and the wages of sin is death: therefore they die for their own sin.

But what if temporal judgments and afflictions befall them, is this for their own sin, or for the sin of their Parents?

I answer for both; both for their own, and for the sin of their Parents: for as death, so all the miseries of this life are fruits of original sin, which is an inheritance in the person of every child by nature, as soon as it is born: but yet if the sin of the Parents be added to it, that may bring temporall judgments. There are many instances and examples of this, how God hath visited upon the posterity of wicked persons, the sins of their Fathers, according to that threatning in the second Com∣mandement. And this you shall see, either in godly children of wicked parents, or in ungodly children of godly Parents. Suppose a man leave a great deal of wealth to his children, and have one that fears God amongst them: it may please God to lay some losse or crosse upon him, to the undoing of him, he may utterly be impo∣verished, and beggered, and deprived of all that means that his father left him by unrighteousness; He getteth an heir, and in his hand is nothing (saith Solomon) that

is, God deprived him of all that estate his father left him by unrighteousness.

Now I say, here is a judgment upon the father, and yet a mercy upon the child. A judgment upon the father, that all that he hath laboured for, that which he lost his soul for, should be vain, should come to nothing, and not benefit his posterity as he thought. Yet it is a mercy to the child, to the child of God; He by this means is humbled, it draweth him from the world; Nay, when God emptieth him of these things that were unrighteously gotten, he giveth him (it may be) an estate another way, wherein he shall see God his Father provide for him without any in∣direct and unlawful courses.

So sometimes the very shame and reproach that falleth upon wicked children here, it is a judgment to the parents, and to the children too. Upon the parent, as far as he is guilty of the neglect of his duty, and of evil example, and the like, so he is punished in the shame that befalleth his posterity. As it is a blessing upon a man that he is not ashamed to sit in the Gates (as Solomon speaks) no man can upbraid him with his children; So it is a correction to Gods children, even when their chil∣dren prove ungodly, so farr as they have been negligent, and careless of their duty. This was the case of old Eli, a good man, yet nevertheless the hand of God was gone out against his house and family, and what was the reason of it? Because thou honourest thy sons above me, they made themselves vile, and thou restrainest them not, therefore will I bring a judgment upon thy house, at which both the ears of every one that heareth it shall tingle. I say it may come to pass (and that by rea∣son of that natural affection that is in Parents) that that misery that befalleth their children, may be an exceeding cross and an affliction to them. God layes sharp corrections on them, when he makes those children which they accounted as com∣forts, and the hope of their life, to be the very cross, and vexation of their life.

There is then ye see, such a course of Gods dealing with men, to visit the sins of the Fathers upon the children: that is, if the children walk in their fathers steps if the child and the father agree in a course of sin: if the father by omission or commission make himself guilty of the sin of the child, &c. and so if the child, ei∣ther by imintation, or allowance go on in his fathers way, he draweth a greater judgment upon himself, by adding to his fathers sin: and as they are alike in sin, so they shall be alike in judgment.

You see likewise for temporal judgments, that God may, and often-times doth lay many sicknesses, and crosses upon the children, for the sin of their parents, that they may be smitten by the judgment that is upon their children, and yet never∣theless the children may be free from sin, for who ever was afflicted being inno∣cent?

Is this so? then in the first place it should teach Parents to take heed of making themselves miserable in their posterity by sinning against God.

There are specially three sorts of sins in Scripture, for which God continueth his judgments upon mens posterities and families.

The first are, sins against the first Table, against the worship of God, Idolatry, and such like; for these God smiteth mens posterities, as we may see in Jeroboam and others; And so the neglect of dutie, prophaness and negligence in Gods wor∣ship: Let thy wrath come upon the heathen, and on the families that call not upon thy name. A family I know, in a large sense, signifieth a Nation, but in a strict sence a family, or posterity; in that place it signifieth both. A Family or people, that lay aside the worship of God, and the sanctifying of his Name, those that lie under this charge of not calling upon the name of God: let thy wrath come upon them.

A second sort of sins, are those against the second Table, unrighteousness, injustice, uncleanness, and the like: for those sins God visiteth mens posterities, punisheth them in their children: sometime by taking them away, sometimes by smiting them with such sicknesses, and temporal afflictions, and chastisements, as Parents have continual matter of sorrow, and humiliation, and calling their sins to mind; The Scripture is full of instances of this kind.

Thirdly, for the neglect of duty to their children, when Parents are too fond and remiss in their education, and careless in their duty: therefore Job was fearful of this, lest his sons should sin against God, and he was continually in prayer, that God would keep them in his fear. Parents, if they would have a blessing con∣tinued on their posterity, they should be careful of sanctifying their Families, by the worship of God, and by their walking with an upright heart in the midst of their house, by dealing righteously with men in all their business, not to strive to rear their posterity by wealth, but by grace, to leave them heirs of the b••es∣sing, rather then of much money. That is the way to have comfort in children and posterity.

Ye see how few of those that in this Citie, or other places that have got such wealth, thrive in many generations, nay, it may be not in the next generation, but come some to notorious beggary in the sight of others, that others may be war∣ned how they get estates by unjustice and unrighteousness, to leave to their fami∣lies. There is the judgment of God going along with unrighteous gain, and a sin∣ful life, and falleth upon posterity, as far as they approve of, or walk in their fa∣thers waies.

In the second place it should teach children to take heed of the sinful courses of their Parents, if they will not joyn with them in their punishment; nay, if they will not have the increase of their punishment, take heed, I say take heed of going on in their sins. Remember the charge that the Lord gave concerning Babylon, Come out of her if you will not partake of her Plagues: if we will not partake of their plagues, take heed of partaking in the sins of your Parents.

Here was Davids piety, he calleth his sins to remembrence. So ought Parents in all crosses that befal their families or posterity, if any child be sick or weak, or if their be any cross in their estates, or trade, or success in their business, whereby they should maintain their Families, to call their own sins to remembrance, to look o∣ver the several commands of God, to see what sins they are guilty of, that they have not yet repented of.

Now we come to Davids carriage, when the child was dead. But 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.

Here ye have Davids carriage, and the reasons why he did not fast. First, be∣cause it was against reason, wherefore should I fast? in this expression, he impli∣eth that he saw no reason for it, and that made him forbear it. Secondly, it is altogether bootless and needless; Can I bring him back again? Thirdly, I shall go to him: I have somewhat else to do, then to spend my time in unprofitable for∣row, there is a matter that concerneth me more neerly to think upon, that is, con∣cerning my own death, to prepare for that. And Lastly, the last reason is, He shall not returne to me. These are the reasons of the alteration of his carriage upon the death of the child.

Concerning sorrow for the dead, ye must understand it of excessive sorrow. Here is not forbidden a due measure of sorrow, that is allowed; but he speaks of sorrow in the excess. Why should I do this?

The reasons he giveth against excessive sorrow, are first (I can but give you the heads of things) because it is a thing against reason. Hence I will note this to you;
That one way to moderate our sorrows, and to regulate them aright, is to bring them to the examination of reason and judgment.

When passions sway, when they do not look to the commands of reason, to be sub∣ject and ordered according to that, but usurp a rule in the soul above reason, then there is nothing but confusion, and distemper, and disorder, in a mans afections & acti∣ons, and in his whole course. A man should therefore consider, what reason there is for every thing. If he sorrow for a thing, what reason have I for it? If he rejoyce in any thing, what reason have I for it? Is it worth this sorrow, or this joy? I say

his is the way to rectifie and moderate our passions, and to order them aright, if we trie them all by sound reason.

David took this course at other times, Why art thou cast down, oh my soul, why art thon disquicted within me? Is there any good reason for it? Reason I say, is a curb and bridle, to stop passion when it is running on its free course.

If David had done thus, would he have run out to that excessive expression for his son? Oh Absolom, my son, my sow, &c. What great reason had he for this? that Absolom a rebellious son was took away that sought the death of his Father; that God glorified himself in the punishment of a disobedient, proud, insolent child in the sight of all the world? Was this a matter for David so much to grieve, and to be troubled at?

If Jonah had done thus, if he had considered what reason he had to be angry; (as GOD putteth the question to him; dost thou well to be angry?) Would he not have stopped that Passion?

If Cain had done thus; if he had put the question to himself as GOD did, Why art thou wrath? why is thy conntenance fallen? Or as that great King said to Nehemiah, Why is thy countenance sad? So if men would put the question to themselves concerning their affections: as, concerning love, why do I set my heart upon such and such things? and so likewise concerning their sorrow and anger, and every thing, Why is it thus? As Rebecca said when the children did strive in her womb, so when there is a conflict of passion in the soul against reason, since it is so, why am I thus? Who art thou that fearest mortal man? saith Isaiah to the Church. If men I say did thus, they would not break out into such exorbitancy of passions, as commonly they do.

The way then to order any affection aright, is to reduce it to the principles of sanctified, and rectified reason and judgement. Let reason be guided by the Word of GOD, and let the affections be ordered by that reason so rectified. Thus it was with man in the state of innocency; and experience telleth us, that in the state of corruption, all disorder cometh from the want of this subordination of the affections, to reason in their several actions and motions. When a man goes hood-wink'd up and down, he is in danger of stumbling, and falling into one hole or other: this is for a man to walk in darknesse: then a man-walketh in darknesse, when he is not guided in all his actions and affections, by the light of truth shining in his understanding. A man should therefore strive to check himself, and to suffer others to check him, Why is it thus? If a man cannot give a cause and a reason, it is a passion to be rejected, a distemper o be repented of. This is the first thing; He saw no reason, therefore he would not do it.

The second is this. It was altogether bootlesse, Why should I fast? I cannot bring him back again. He meaneth, bring him back again to live on the earth. So Job meaneth, when he speaks in the same manner, If a man die, shall he live again? he cannot be brought again to live, and converse among men.

The point I note hence is this.
That all the actions, and opportunities of this life cease in death.

There is no calling of them back again. No bringing of a man back to take new opportunities, to enioy the comforts he hath lost, and to make use of the means he hath neglected, and to redeem the time he hath slackly let passe. When the request was put to Abraham by Dives, that some might come from the dead to tell his brethren upon earth where he was: No, faith he, that request shall never be granted, that a man should come from the dead, to give warning to the living, much lesse that a man himself should return from thence, to begin upon a new score, a new reckoning, to have a new time appointed, when that time is past over: They have Moses, and the Prophetes, let them hear them. God hath appointed the means, and a time to use the means; Now they have Moses and the Prophets; After this life, they shall have none of these means, no time of using them; The child

shall not come back again, nor the man shall not come back again. Death is a strict door-keeper, all that passe out that way, the door is shut on them, they shall never return back. We read of many several Ages that have gone to the place of silence, we never read of any that came thence, to tell what is done there: we never heard of any yet, that came back again to reform his course. A friend with all his prayers and tears, cannot bring back a friend that is dead.

It teacheth us a point of wisdom to make good use of our time, the time of grace we have. We draw neerer death every day then other, and when once we are dead, we shall never be brought back again upon the earth; If a man had all the world, and would give it to obtain an hours time upon earth, to do what he neg∣lected before, he cannot have it: therefore while it is called to day, harden not your hearts: yet a little while and you shall have the light (saith Christ) while ye have the light, walk in the light; Make use of the means of grace: the time may come, when ye may wish (as Dives is described to wish) that some body, much more that you your selves might come from the dead.

Certainly, if those in Hell were to come from the dead again, though it were to live a hundred years on earth, a holy, strict, and concionable life, to watch over all their wayes, to keep a good conscience towards God and men, they would not omit a duty, nor slight a duty, they would not omit an opportunity, a minute, but spend their whole life in working out their salvations with fear and trembling, they would sleep and awake with fear, lest they should sin, they would be careful that they had no sinful thought, they would be patterns of the strangest expressions of conformity to the rule that can be imagined, if it were possible to be granted. You may easily be perswaded of this, do you that now which they wish for, and wish in vain: make use of the time of grace now, there is no coming back again after∣ward.

Thirdly. A third reason is this; I shall go to him. As if he should have said, I have another business in hand, now the child is dead, it is not for me to stand blubbering, and spending my time for a dead Child; I am going to him. The word here is, I shall return to him. Return signifieth, to go back to a place where one was before; So David shall return to his Child: for he was there before; there, in respect of his body, the principles of that is in the earth where the Child is, and in heaven in respect of his soul where the Child is: The Body returneth to dust whence it was taken, and the soul to God that gave it. The body is of the dust, and returneth to dust, the soul cometh from God, and returns to God again. Therefore he saith here, I shall return to him, because I came from him. When things are reduced to their prin∣ciples, the body to the earth, and the soul to God, they are said to return. Ye see the phrase then.

The point (briefly) is this;
That the greatest care of a mans life, the greatest business he hath to do on earth, is to prepare for death.

His business is not to care for his children that are dead, and to spend unprofi∣table sorrow for them: the main business of my life is, how I shall make my peace with God, and be fitted for death, for I am going thither. We should observe the death of others, to stir us up to a serious preparation for our own death: the Father should be stirred up by seeing his Child dead before him, the elder by seeing the younger die before them: we see how death hath shot his arrowes beyond, and short, and above, and below us, in those that are elder, and younger, and richer and poorer, all forts, he will strike us at last: this thing (I say) should stirr us up to prepare for our own dissolution.

A man would think that there were no need of such a thing; the very bare sight of a Corse, or a Hearse, the bare sight of a deed corpse, the bare ringing of a bell, or a Funeral Sermon, should be warning enough to the living to tell him of death. When a man sees a company carrying a dead body to the grave; he should say to himself; It may be the feet of these may carry me next. But how cometh it to pass hat it is not thus?

Certainly, there is not power in all examples to work this: it is the work of Gods spirit. Though a man observe the death of never so many before him, yet his cannot work in him a serious care, to make preparation for his own death, except God adde a further work to it. We may see this in the expression of Moses, when so many died in the Wilderness: Lord teach us to number our dayes, that we may apply our hearts to wisdom. As if he should have said, Though so many thou∣sands died in the Wilderness, and that by so many several kinds of death, yet we shall never apply our hearts to wisdom by those examples, except God teach us that wisdom. Therefore we should pray to God to teach us by his Spirit, to make use of Examples. Men must give account for examples as well as for rules; men must give account for examples of mortality, as well as for Sermons of mortality: there∣fore let the example of others mortality stir you up to prepare for your own, and that you may do so, be much in calling upon God.

Lastly; He shall not return to me: that is in this sense, to converse on earth, as he had done before; I shall return to him, but he shall not return to me. He doth but reitterate, and repeat what he had said before in effect.

This is the thing then that Parents must make account of, both for themselves and their children.

For their children. It should make them moderate therefore in their sorrow for them. God now hath shewed his purpose, and declared his will, therefore we should rest in that will of God. This is the thing that David aymed at. Gods will was not only to take away his child, but so to take him away, as never to return to him again in that manner; Now God had declared his will, and therefore, Why should I fast (saith he,) as if he should say, I will now rest in the will of God.

In all the things which we account crosses, and losses, in children and friends, &c. The main business of a christian, is not to expresse sorrow, but sub∣mission and subiection to God, to exercise and inure his heart to patience, and to rest in Gods good pleasure and will. As Eli, though he failed in his carriage to his sons, yet he shewed a dutiful respect to God his heavenly father. When Samuel told him the judgement of God that should come upon his house. It is the Lord (saith he) let him do what seemeth him good in his own eyes: though it were a heavy judgement, such as whosoever should hear of it, both his eares should tingle, yet it is the Lord, let him do what seemeth him goad. As if he should say; I have nothing to do in this business, but to subject my self with patient submission, and contented∣ness to his will, it is the Lord, it becometh not me to contend with him, and to reason with God concerning his work, I confess he is righteous, let him do what see meth him good in his own eyes. And so Aaron. There was a heavy judgement befallen him, his sons were consumed with fire; yet, the text saith, Aaron held his peace. When God manifested so great wrath to his house, in wasting, and consuming, and burning his sons, for offering of strange fire, yet Aaron held his peace; that is, he did only mind how to glorifie God by a contented sub∣mission to his will. So Job, he heard not only of the losse of his children, but that he lost them in such a manner by a violent death, by a house falling on their heads, yet the Lord hath given, and the Lord hath taken away, blessed be the name of the Lord. Whereas a carnal worldly man would have fallen to strugling, and con∣tending, and quarrelling against God, and so trouble and perplex his own spirit. We do exceedingly imbitter Gods cup, by mingling with it ingredients of our own passions, and so make the affliction more heavy and grievous then God in∣tends it. Here is the reason: we possess not our souls with Patience.

When we are sensible of the losse of friends and children, &c. let us learn to make it our business, to think, I have a greater work to do, to prepare for my own death. God in the death of this man speaks to me to prepare for my own; And then to glorifie God by submission to his will, make it appear that thou acknow∣ledgest a power in God to dispose of thy house, to do every thing, by patiently rest∣ing in his will.

And yet this comfort is added, though children be took away that they shall not return in an earthly manner, yet they shall in a better manner. Parents are con∣tented to part with their children for a time for their preferment. Children (though they are very young) that are commended by the prayers of the godly Parents into the hands of God; these whose hearts God hath inlarged, and quick∣ned fervently and faithfully to pray in the besalf of their children, they may rest in this assured, that they shall meet at the Resurrection in a better manner, their children shall be better preferred then if they were on earth, and shall be raised up to perfection.

Here you see there is not a tooth bred in a child without a great deal of pain, and every tooth cost some pain, but this mortal body shall put on immortality, and this corruption shall put on incorruption; This weak body shall be made strong, weak children strong without pain. Death endeth these things, and the Resurrection shall present him in a perfect measure of strength in a glorified estate.

So much for this text, and for this time.

Notes

• Coherence.
• Division.
• 1. Davids car∣riage durl•…•…g his childs sick∣ness. Meaning of the words. 1. Cor. 3.8. Rom. 14.17.
• Davids Fast a religious fast.
• Davids te•…•…rs proceeded nor from a natural, but from a spiritual princi∣ple.
• Gen. 32. Hso. 12.
• Isa. 38.
• 2. The reason of Davids car∣riage.
• Gods absolute sentence im∣plies con∣dition.
• Isa. 38.
• Jonah. 3.4.
• 1 Sam. 15.
• Verse 35:
• Chap. 16.1.
• Num. 14.
• Ʋse 1. For instru∣ction.
• Jer. 18 7.
• Ʋse. 2. For incon∣ragement,
• Ezek. 33.10, 11.
• Gen. 3.
• Joel 2.12, 13.
• Observe first Davids piety
• Mat 15 22.
• Comfort to Gods children.
• Psal. 103.
• Isa. 63.9.
• 2. Observe Davids piety.
• Parents in their childrens miseries should remember their own sins. 1. King. 17.
• Object. 1. Deut. 24.16.
• Ezek. 18.20.
• Answ.
• Object. 2.
• Answ.
• Quest.
• Answ.
• Pro. 31.
• 1. Sam 2 29 chap. 3.12.13
• Ʋse 1. To parents. The sins that bring judg∣ments upon mens posterity.
• Ʋse. 2. To children.
• 2. Davdis car∣riage when his child was dead.
• The reasons of it.
• Observation from the first reason.
• Psal. 44.
• The way to or∣der our af∣fections is to reduce them to the principles of rectified reason.
• Job 14.14.
• Observation from the se∣cond reason.
• Ʋse.
• Encles. 1 2.
• Observation from the third reason.
• Observation from the fouth reason.