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.

THE WORLDS LOSSE AND THE RIGHTEOUS MANS GAINE.

SERMON VIII.

ISAIAH 57.1.

And merciful men are taken away, none considering that the Righteous is taken away from the evil to come.

WHen I first began this Verse, I did never think that all things would have been so sutable, to the finishing of it, as now I find they are. For there is no circumstance that can be required to make a correspondency between a former, and a latter handling, but is to be found in the two surveyes I took upon this Text. The occasion of handling it now, is the same that was before. I be∣gan it at a Funeral, and now at another Funeral I shall end it. The place of handling the same as it was before. I began the former part of the Verse, in this very street, at the other end of it: Now I shall finish it at this. And the time it is the same, and every way answerable to that it was before. It was begun in a time of Mortality seared; and now will be finished in a time of Mortality certain. And that there should be no part of correspondency wanting: this latter part of the Verse is an∣swerable to the former, it is but the same again in other words.

In the former part there is mention of the righteous man, here of the mercyful man, they are both one. In that, he is said to perish, here to be taken away, they are both the same. There, No man is said to lay it to heart; and here no man is said to consider it; both the same. So that look upon the whole, both parts joyn together: they walk on by pairs two and two, as the living creatures into the Ark, Male and Female. The first pair sets forth to you the state and condition of a godly man, he is righteous and merciful: those are the male and female of Piety. The second sets forth to you the state and condition of a dying man, he perisheth and is taken away: those are the Male and Female of death. The third sets out the state and condition of a worldly man, he layes it not to heart, he never takes it into con∣sideration: those are the Male and Female of carnal security. And that all the pairs should now be made up: the former part was handled at the burial of a good old Man: this latter now at the burial of an old and vertuous Gentlewoman: those are the Male and Female of nature. The former part, that is a complaint that the Prophet made; and so is the second; and this second is set as a Commentary to the first; this latter part is as Eve created as a help to Adam, for every word in this latter helps to expound some word in the former.

The first word in the latter part t•…•… us of the merciful man, that is the Expo∣sition of the first word in the former part, the righteous man. Lest any man should make question who this righteous man was, that the Prophet speaks of, how we should know him, and define him, and find him; find me a merciful man, and he is truly a righteous man.

The second word in the latter part is, taken away, that hath reference to the se∣cond word in the former, and it is a qualification of the harshness of the former: there it is said, The righteous man perisheth: but lest any man should scandal at this word, shall we think that he perisheth, whose life is hid with Christ in God? Shall the Scripture say that he perisheth, whose name is in the bundle of life, written in heaven? To lay aside therefore the rigour of the word, here is the Qualification, he is taken away.

The third word of the latter hath reference to the third of the former too. No man considereth it. If any man ask the reason, how it comes to pass, that people should be without natural affection, that they take it not to heart, that they are not grieved for Joseph, that they are not striken with any sense of their own losses, what should be the reason of it? The reason is in this word, they take it not into consideration: They trouble not their heads, & therefore not their hearts with it. (That it may make an aggravation of that.) They were so far from taking of it to heart, that they never propounded it to the examination, and scanning of their judgment, they consider it not. So every word in the latter part is serviceable to the first.

I shewed concerning the first part, who this Righteous man is, how great the dignation of the Spirit of God is, that he will stile holy men, that are so imperfect in holiness, yet because of their holy endeavours to walk in the wayes of God blame∣lesly, the Spirit stiles them Righteous men.

Secondly, I shewed how this Righteous man is said to perish: and it what sense; and how it is impossible they should perish; and why the Holy Ghost chooseth this word, which is more then death, to set out to us the death of the Righteous man.

And then the last considered in particular; how it is lawful to 〈◊〉〈◊〉 for the de∣parture of those that are gone: how that God alloweth that, how that God blameth for the neglect of it: Men are to lay it to heart, to grieve. How 〈◊〉〈◊〉 this griese is to extend.

These were the heads of those things that concerne the first part.

I now go on forward to the second.

And that is a complaint (as the former was) that the Prophet takes up over the people of the Jewes for their great stupidity, in that they considered not any work of God toward them; And it hath these two parts.

There is the complaint he takes up over the dead: * 1.1 Merciful men are taken away from the evil to come.

And the other complaint he takes up over the living, those that are living and survive them, they care not though heaven and earth be mingled together, though they lose all their props whereby the earth is supported, they never con∣sider it.

I begin with the first of these. * 1.2 And that is;

The complaint that is taken up over the Righteous mans departure.

In that I consider two things;

First, looke to the meaning of the words.

And then see, * 1.3 what were the motives that made the Prophet take up this com∣plaint and lamentation: that whereas others wanted it, the Prophet should supply it, and should give testimony to their departure; The righteous are taken a∣way.

First for the meaning of the words. * 1.4

It is a proposition, and there are three parts of it.

The subject of the proposition, Merciful men.

The Predicat, Are taken away.

The Affix anexed to it, from the evil to come.

Briefly, look upon the meaning of all these, and they will all afford us some in∣struction.

The First is the subject of this proposition; It is said here (and it varieth from the former) Merciful men.

A man would wonder why he should alter the stile, except it were, because the Spirit of God delighteth to set out godly men, according to the multitude of their titles, the righteous and mercyful men: Otherwise the same terme might have been kept in the latter part, for they are both the same in effect. He that is a merciful man, is a Righteous man, and he that is righteous will be merciful: yet the Pro∣phet varieth it, righteous men perish, and merciful men are taken away. There is some special reason of the variation. I conceive it is one of these three, or all.

The first reason why he useth this word (merciful men) in the latter part is. For the greater conviction of their stupidity. They were such as were not affected with the condition, or loss of righteous and holy men; nay, they were so stupid, that they were not affected with the loss of mercyful men, that is more. If there were any sense of piety they should for Gods cause grieve at the loss of godly men: but if their were any sense of their own good, there should be grief for the loss of merciful men. Generally (if it be possible to sever them) the world hath more miss of mercyful men, then of righteous men: every man should mourn for their departure, and miss them, though piety and righteousness may go unmourned for. But these were come to that stupidity, that they had no sight nor sense of their own good: being a mercyful man, it is likely there were many naked that he had clothed, many starved souls that he had sed; there were parched bowels that he had simpa∣thyzed with, he used to mourn with those that mourn, to lament with those that lament. Many Interpreters would have it spoken, that Isaiah said this of himself, in regard of the persecution that he suffered, (he was taken away by the Saw:) but whether it were of one merciful man, or of all, a man would think that mer∣cyful men should not go out of the world without mourners: there are Orphans and Widows, that will mourn for mercyful men, that have been relieved by them. Yet this stupidity so benumned them, in their own senses they were so frozen, that they had no simpathy at all, neither respect to piety or mercy: Righteous men were taken away, and they looked not on that side, merciful men were taken away, and they looked not on that side neither. So it is an aggravation of their stupidi∣ty.

Secondly, another reason why he varieth the word, Righteous men first, and merciful men after, is this; To shew how much God honoureth the works of mer∣cy. Though it be a glorious title (A righteous man) yet the Spirit of God will not let him go without another title, A mercyful man. Righteousness is best known to God, but mercifulness to men. Mercifulness is an evidence of piety and

godliness. Mercy is that grace that honoureth God most, and God honoureth it most. All the high Elogies that are given to piety in the Scripture, are specially stated on mercy: God honoureth it with large and ample promises, Blessed are the mercyful, for they shall obtain mercy; It hath not the least beatitude set to it, as Basil of Seuleucia well observeth. God honoureth it likewise with an approbati∣on, When I was hungry ye fed me, when I was thirsty ye gave me drink: and with a publike approbation at the last day, in the presence of Angels and men, it is mer∣cy that God then magnifieth, Come ye blessed, when I was hungry ye fed me, &c. God honoureth it likewise with an excellent memorial, he alwayes mentioneth it with honour; see it in Cornelius, see it in Job, see it in other Saints, they were noted for mercifulness in the Scripture; here in this place the spirit of God, because the righteous man shall not go without an Epitaph, he makes on this righteous man a memorial. Merciful men are taken away.

That is the second reason, that they might understand how farre God honoureth the works of Charity and mercy.

Thirdly, that the Prophet might instruct them, and us now; who are to be re∣puted, and accounted true righteous men. Those that God accounteth so. And those are merciful men. These two, righteousness and mercy, they meet in God, so they must in every Christian. They are the two wayes of God (saith David) all his wayes are mercy and righteousness. They are the two wayes that Christ takes in the world: the first way, at his first coming, a coming of mercy; to call men to mercy; the second at his second coming, a coming of judgement, to judge the quick and the dead. So they are two wayes of God, so saith Saint Ber∣nard; They are the two feet of God, by which he walketh through the world: God visiteth men upon one of these two feet, either in mercy, or righ∣teousness: as they are the feet upon which God walketh to us; so they must be the two feet that we walk on toward God: Righteousness, that is one, by which we tread the way of the first Table in works of piety to God: and mercy is the other, by which we tread the way of the second Table, in mercy towards men. So that as the two Tables kiss each other, they are infolded one in another; the love we owe to our brethren, it hangs and depends on our love to God: the love that we shew to God, is to be testified by our love to our brethren: So these two are to embrace one another, we must not sever them that God severeth not: according to this, others will judge of us that we are truly righteons, according to this scant∣ling we take of our selves. Deceive not your selves if their be not works of Cha∣rity and mercy, slatter not your selves with an oppinion of righteousness; it is an empty name where mercy is not. So the Apostle makes the argument, He that loveth not his brother whom he hath seen, * 1.5 how can he love God whom he hath not seen? So likewise here, is it possible that there should be righteousness toward God, when there is not mercy toward men?

It is the first of those pious instructions, that I will commend to this place. O∣stentation of righteousness, there is a great deal in the world, men desire to be ac∣counted godly men, because they can be reserved to themselves. They can get pretences of piety, and zealous they will seem to be for works of the first Table. Did God give only one Table? No: but we shall be tried by the works of the se∣cond Table; When I was hungry yee fed me not, when I was thirsty ye gave me no drink. Why do we make boast of piety to God, that men cannot judge of? For there is one little grain of hypocrisie that spoileth all. We may act mercy to men but we cannot act piety: piety will shew it self here; Here is the touch-stone to give proof of the piety in our hearts, if it bud out in mercy: the righteous man is mereiful in every kind. Where there is piety, there will not be reviling, and disgracing, and quarrelling, and contention: it is impossible that piety in the heart should be contentious, that pure and untainted liquor should pass through a filthy kennel: if there be grace in the heart, it will shew it self in the hand, in the lip, in the words, in the actions, in all. It is but a touch that I give you, I know you easily ghess where I am. I come not to put you in mind of what you know: or rather to put you in mind. I am not conscious to your courses, but

I will tell ye what the world faith; It is a great deal of wrong done to this parish, and this place, if there be not much contention in it: and it is not upon this occasion that I heard it, for before now I never knew any one in the parish, but as the A∣postle faith of the good works of one of these Churches, It is spoken of in all the world, so the strife of this place is spoken of in all the City. Here is the fruit whereby you must examine you selves, mercy to men. If we be not those that nourish bro∣therly love, there will be no mercy: there is no mercy, where there are the fruits of uncharitableness, and if there be no mercy, there will be no piety. Let this there∣fore be the touch-stone of piety; * 1.6 love, and peace with men, as the Apostle speaks; As much as is possible have peace with all men.

I will speak no more of the meaning of the first part, Marciful men are taken away. It is the Commentary upon the former

The second is the Predicate of the Proposition, * 1.7 they are taken away, that hath reference to this, they perish.

It is great wisdom in the Spirit of God thus to expound one word by another. That as in the body of a man, * 1.8 those parts that are of most use, God in wisdom hath made them double, hath made them pairs, two eyes, two hands, two ears, &c. (be∣cause these are parts of great use) that if one part fall away and miscarry, the other part may supply; if one eye be out, a man loseth not his sight, he hath another, and so in other parts: so it is in the Scripture; if we mistake one word, here is a∣nother that is more plain to lead us right in the meaning of the Scripture: for else men would have been offended: Godly men perish; That is more then to die, that that perisheth is lost. But it is plain, they are not lost in death. Perishing is one step beyond death? If it had been predicated of merciless, impenitent, unrighteous men, it might have been said so, they perish, they not only die. But what hath the righteous done? who ever perished being innocent? Who ever suspected and dreamed, that it was possible for merciful men to perish? Here cometh in the in∣terpretation: No, be not deceived; It is a word frequently used in the world, carnall men think so, but they perish not, they are but took away. Ye see how one word helpeth the other: so this word giveth us assurance of the meaning of this Scripture, and of the state and condition of a merciful man, he perisheth not, though the Atheists of the world think so: he perisheth not to himself, for then beginneth his happiness, when death cometh: though they perish to mens memorial and remem∣brance, there is no remembrance of the wise man, more then of the fool (saith Sol∣lomon) that is, worldly men, that mind the world, and their bellies, they take no more to consideration, when a righteous man, a wise man dieth, then a fool; that is, an impenitent man, though I say they perish to the memorial of the world, they perish not to God; not to the fruition of his happiness, for Death is but a porter, a bridge to everlasting life, then beginneth their glory: Heaven that was begun be∣fore in a mistery, then it is set open to them literally and personally. They perish not because they are taken away, there is the proof of it. A man that is removed only from an Inn, no man will say that he is lost. That that is transplanted from one soil to another, doth not perish. A grast or syens, though it be cut off, and it is to have a more noble plantation; It is so far from perishing, that it is more perfect, it is stablished in its nature, it is set into a better.

There are but one of these two interpretations of perishing, and neither of them can befal a godly merciful man. Either it is a passage from a beeing, to a not bee∣ing: and so the Beasts when they die, perish, because their souls are mortal, as well as their bodies: it is no more a living creature, there is no more life it it, it resolveth to its first principles; the soul it is nourshed as well as the body, there was a beeing before, but now there is a nullity of beeing, in respect of a living creature, there is nothing liveth. Here is a perishing from a beeing, to a not beeing.

Again, perishing may be a passage from a beeing to a worse beeing: so an impeni∣tent man when he dieth, he passeth from life to death; yea, to an eternal death, to a worse beeing; that is, a perishing, and a proper perishing, that is worse then to be lost. It is better to have no beeing, then to have either of these.

But in neither of these senses the righteous man perisheth: he hath a beeing and a

well-beeing after death. His soul hath a eral beeing with God in happiness, his body hath a beeing of hope, though it be in the grave; Nay, it hath a real beeing of happi∣ness, as it is a member of Christ, in regard of the mystical union. So in no sense he perisheth, he is but took away, he is but removed, it is but Exodus, but transitus: his death is not a going out of the Candle, it is but a translation, a removing of it to a bet∣ter frame, it is set upon a more glorious table to shine more bright. The word is well expounded in Heb. 11. concerning Enoch: whereas in the fifth of Genesis, the Scrip∣ture saith, Enoch walked with God, and God took him; in the Hebrews it is said, he was translated. In the one, he was took away, that is, in respect of the world; In the other, he was translated; that is, in respect of heaven. They are tock away; that is, from the place of misery, the Dungeon, the prison, to a place of glory and happiness. They are took away from the house of clay, to the house Eternal, not made with hands, in the heavens: they are translated upward, that is meant in this.

So that there are two observations in this.
First, * 1.9 That Piety and Mercy excuseth not from death.

Godliness it self freeth not a man from death. Death it is that end that is propound∣ed to all men. The bodies of godly men are of the same mould and temper, of the same frame and constitution as other men, their flesh is as frail, their humours as cholerick, their spirit as sading, their breath as vanishing, they owe the same debt to nature, to sin, to God, to themselves and their own happiness. They are bound under the weight of the same Law, the statute law is; It is appointed to all men to die once. It is well said, to die once, for the impenitent man dieth twice, he dieth here by the separation of his soul from his body, that is the first death; and there is the second death that succeedeth that; the death of the soul, by a separation of it from God, which is far worse. But righteous and merciful men die once; the first death seizeth upon them: It is appointed to all: It is the end of all flesh; In one place: It is the end of all the earth, in another place: It is the end of all living, the end of all men, even merciful and godly men are brought within the compass of this law of Nature, to yeeld up this debt and due. Righteousness excuses not, it frees not. It is a law that bindeth one as well as another. As Basil of Seuleucia observeth, though Adam was the first that finned, yet Abel was the first that died: Adam committed the transgrestion, the elder son was Cain, the second Abel, in the course of nature the eldest should have gone first, but Abel, righteous Abel, that was the moyty, the half of his comfort, and the greater half, though the younger: Adam sinneth first, and yet righteous Abel dieth first. He gives the reason to be this, because God would let us see in the Portal of death, the table of the Resurrection, he would shew us the linnaments of the Resurrection in the first man that dieth, that righteous Abel is took away, that we should be assured that he was but translated, there was hope of the Resurrection confirmed even in his death. But yet that is not all; the reason (I conceive) that is more proper to this is: righteous Abal dieth first, to shew that even righteous and merciful men must not expect immunity from death, and from suffering tribulation in this world; it is the condition that befalleth Abel the righteous, as well as Cain the Pharisee; It belongeth to faithful Abraham, as well as to Apostatizing Gemas: to beloved Jacob, as well as to reject∣ed Esau: to meek Moses, as well as to cursing Shemei: to Deborah the Prophetess, as well as to usurping Athaliah: to devout Josiah, as well as to impious Ahab: to tender-hearted David, as well as to churlish Nabal; to the humble Publican, as well as to the vaunting Pharisee. It is the law and rule that is set to all, there is no exemption: righteousness, piety, and works of mercy, then do not exempt.

Eor if they could exempt, how should piety have the reward? when should godli∣ness come to the full recompence? It is death that makes way to the hope of reward.

And if it be so, that righteousness excuseth not, then neither honour, nor strength, nor beauty, nor riches, can excuse in the world: for these are of far less prevalency with God then piety. So the Argument standeth strongly, If Job died that was a merciful man; if Abel was taken away that was a righteous man, look to other conditions: then

Casar, that is the Princes of the world shall be cut off, their state and pompe shall not keep them: then Cressus that is the rich men of the world, shall die, their purse and plenty, shall not excuse them: then Socrates, that is, the prudent and learned men of the world, their wisdom shall not prevent it: then Helena, that is, the Minnions of the world, the decking of their bodies, and their beauty, and painting shall be setched off, they will expose them to death, they shall not free them: then Sampson, that is, the strong men of the world, those that are healthy, of able parts, likely to out-live nature, their strength shall not excuse them: that no man should glory in any thing without, Neither the strong man in his strength, nor the wise man in his wisdom, or the rich man in his wealth, but if he glory in any thing, to glory in the Lord. Though we must not boast our selves of piety, yet as the A postle saith, yea have compelled me. If a man may boast of any thing, it is of piety, that is, rejoyce in this. If God have made a man a vessel of mercy, and an instrument of do∣ing any good: but otherwise to boast of it, even that shall be the stain, and further disgrace of it: for righteousness it self excuses not from death; all are subject to the same law, that is the first observation; Mercifull men are taken away as well as others.

Secondly, there is a difference in the manner, though they be subject to death, yet it is a subjection under another subjection: Death is made subject to them, they conquer Death. So both stand together, they die, and not die, because their death is but a translation, but a removing.

There are two persons, two men in every penitent and godly man; there is some∣what of a righteous man, and somewhat of a sinner; somewhat of the flesh, and somewhat of the spirit: so according to these two, both laws are kept: the Law of commination, that is kept, thou shall die the death; there is the reward of sin; the law of promise, that is kept, thou shall live for ever; there is the reward of righ∣teousness. Mortality giveth the reward to sin, immortality to piety.

Though they die, they are but taken away. The word implies these two things;

First, it implies that their death is but a temporary death. Taking away is not a final translation, it doth not implie a nullity. Death, though it cut the knot of na∣ture, yet not grace. It is true, there is the sharp Axe of death, there is no knot so Gordian, but it will cut it a funder. It is a great knot that was first knit between the body and the soul, it cutteth that asunder. It is a sure knot, which is the Conjugal knot between man and wife, it cutteth that asunder. There is a natural bond and union between Parents and children, it cuts that asunder. There is a civil union be∣tween friend and friend, it cuts that knot asunder, it takes one friend from another. But there is the mystical union between the head and the members, between Christ and the Church, it cannot cut that knot asunder. But look as Christs body in the Grave, it was not deprived of the Hypostatical union, so likewise the body of a Saint, when it lies in the grave, in corruption, it is mellowing for immoratlity, and eternity: yea, then it enjoyeth the benefit of the mistical Union, there is some∣what of a member of Christ that lies in the grave: that dust that the body of a Saint is resolved into, it is holy Dust, because that mistical Union is not cut asunder; Death cutteth not that knot. It perfecteth the misticall Union in respect of the soul, and it is but an interruption of the manifestation of the union in respect of the body, it is never severed. As the Husbandman hath some corne in his ground, and some in his Barn: the Corn in his ground is of no less value and account, then that in his house and Barn; Nay, it is of more, for that that is in his Barn shall not multiply, so many bushels he putteth up, and so many he receiveth, but that which is in the ground multipiles, therefore it is in as great account. So it is with God. There are many bodies of the Saints walking on the earth; and those that are laid in the grave, that are sowen (as the Apostle faith) for immortality. The bodies of the Saints in the grave, are of no lesse account with God, then those which walk up and down in the world, and glorisie him with works of piety: why? the body is sown to immortality, there is still somewhat of Christ. That is the first thing it implies; They are taken away, it argues, that their death is temporary.

Secondly, it sheweth it is deliberate, that their death is not sudden. For there is a difference between these two, to be snatched away, and to be taken away. Impenitent men when they are taken away in Judgement, they are snatched away in displeasure. The godly man, God takes him away, removes him, it is as gentle a word as could be used, there cannot be a better word to express it in our transla∣tion, then for God to take him away. Job and Moses expressed it so, and so Isaiah here, to shew that Death is never sudden to the merciful and righheous man, Why? because he is alwayes prepared. It may be sudden in respect of others, but not to himself. The stroke of Death may be the same to a righteous man, as to an impeni∣tent man, they may both fall by the prevalency of the same disease, the same duration of sickness, the same warning given them, the same sympathy; but there is a difference in regard of the suddenness.

If it be a sudden stroke that overtakes an impenitent man, then it is two wayes sudden; even a premeditated death is sudden to him, because he is not prepared: sudden death cometh not to a prepared man, because he looks for it: it may (as I said) be sudden to others, but it is not to himself, Why? because he expects Death, he dieth dayly, he dieth in his thoughts, before he dies in act, he dies in meditation, before he dies in passion: I die daily, faith the Apostle, Death when it came to the Apostle, it found him dying, it could not come suddenly to him; Death finds him setting open the doors: therefore though it seem sudden death, it cannot be sudden, because he is taken away: the stroke of Death may be sudden, but the issue of death is not sudden: the stroke may be sudden to his body, but not to his mind; because he fitteth himself, still for it. There is the deliberation implied in the word, his death is not sudden, in that he is prepared: God awaketh his heart to make him look for it, therefore when Death comech though sooner or later, it doth but take him, it shatcheth him not away; that is the meaning of the second.

The third word is, * 1.10 the extent of this act, from the evil to come: that is a word that is not specified in the former part: it makes both this and that the more full; it makes a greater demonstration of Gods goodness: he is not only merciful in taking away, but he takes away from that that is evil, he takes from a bad estate to a bet∣ter. An evil that is present, that is simply so: an Evil for the time to come, God takes righteous and merciful men from both.

That I may lay a sit path for my proceeding in it, Saint Aust in devideth the nature of Evil well to those two heads: there is the Evil of doing, and the evil of suffering, that is, the evil of sin, and of punishment. The first of these, the Evil of sin, is op∣posite (faith Aquinas) to the increated good. The second, the Evil of punishment, is opposite to the created good. God takes away merciful men from both these.

First, * 1.11 from the Evil of suffering. Two wayes he is took from that. He is took away from the Evil of suffering, that he shall not see it, and that he shall not undergo it, and endure it.

First, * 1.12 that he shall not see it, that he shall not be a sepectator: that is one part of taking away. For righteous and merciful men have tender affections, and yearning bowels, when they see Gods judgements extended over any place or person; they sympathize with them, they weep with those that weep, and mourn with those that mourn. God takes them from this sorrow and mourning.

It hath alwayes been accounted one part of the happiness of a godly man, to be taken from the Evil of the place he liveth in. God takes Josiah from the evil to come. Saint Jerom sheweth it well in Nepotian, he makes this as an Argument amongst o∣thers, that his departure was a comfort and happiness to him, because (saith he) Nepotian is happy that he sees not those Evils, and calamities, and miseries that are now come on the Church that we see.

Nay, not only in the esteem of godly, and righteous, and Christian men, but in the esteem of the Heathens it was accounted a happiness to die before a man see the miseries on the place he wisheth well to. Virgil in the eleventh of his AEniads, bringeth in Vandall, making a lamentation over his son Pallas that was slain; after many tears that were shed over him, and doleful words that were past: the Poet bringeth in his wife, and faith, it was her happiness to die before him, that she saw

not this misery: the Poet accounted her happy that she died before, and saw not the misery that was brought on that place, and her husband. In his esteem then it is one point of happiness, to be taken away before that Evil come upon a place we wish well too. He expresseth himself in another place, in the first of his AEniads, They are happy that die before their Country, before they see the ruin of that. There∣fore it must needs be a great happiness for a Christian to be taken away before misery come upon the Church. Here is one respect the Lord hath, he takes them away that they do not see the Evil he bringeth on a place.

Secondly; * 1.13 That they should not suffer it, that is a further degree and a greater. So we see that it is the happiness that is intailed on other servants of God; Though it is not a course that God alwayes constantly keepeth: sometime he suffereth godly men to live, and to be swept away in common calamities, as the Plague, Famine, Sword, and the like, even righteous men perish in these times, that is the course that God sometimes takes. On the other side sometime he takes this course, that he will preserve them in the middest of danger, he will keep them alive: he sendeth calamities, and plagues, and yet he preserveth the righteous. So in the Revelation, he commandeth the Angel to seal his servants on the forehead, when he poureth his curses on the Earth: * 1.14 so in the ninth of Ezekiel he speaks to the man with a slaughter weapon, to mark those that mourned, * 1.15 to passe them by: So in Exod. 12. he com∣mandeth the bloud to be sprinkled on the posts of the doors, that the Angel may passe by: So God when he seeth his mark, the bloud of the Covenant on the head of his servants, he passeth them by in common calamities: sometimes I say he takes that course. But he is not tyed to one course alwayes: sometimes, he takes away his servants from the Evil to come, he doth not suffer them to have the sorrow of see∣ing, or feeling of it.

God when he intendeth to smite the Earth with plagues and curses, he will make this way for his course, he will remove the obstables, the Saints that are the im∣pediments; they hold Gods hands, they wrestle by prayer, they prevaile by humi∣liation, they cast down themselves, and stand in the gap: that he may unwind his hands of this burthen, of the prayers of his servants, he removeth them by death, he saith to them as he did to Moses, let me alone that I may destroy them. And then, as it is with the Husbandman, when the corn is gotten into his Barn, he burneth up the stuble: till the Wheat be gathered, the Tares are not turned up. God will not pour his plagues untill he have removed the impediments, those that are merciful men, when they are taken away, he poureth down his judgements. Therefore he takes them away, that they may not see it, nor suffer it, that is the second.

Thirdly, * 1.16 he takes them from the Evil of sinning, that is a greater blessing, and in two senses from that. He takes them from it. that they shall not see sin, for that is a great Corrosive to a godly man. It was one point of Davids grievance, that he saw wicked men suffer; * 1.17 I humbled my soul with fasting, and I behaved my self as one that mourned for his Mother. David humbled himself even for his enemies, when they were afflictied, that was one part of his sorrow. But the chief part of his sorrow was to see them commit sin, Mine eyes gush out with rivers of tears, because men keep not thy law; That was a great affliction. Therefore that they may be eased of that evil, God takes away merciful men, that they shall not see sins committed; they are offensive to chaste eyes. He takes them to heaven, that their ears may not be filled with hellish blasphemies, and damnable oathes that overburthen the ground, that ring their peals in every street, as a man passeth by: there is no hearing such things in heaven. That is one thing, he takes them away, that their eyes may not be glutted with beholding extortions, op∣pressions, murthers, contentions, revilings, and other sins in the world. It is a great ease to a godly man to be took out of evil times: when God lea∣veth him in times and places that are evil, he shines as a light: when God takes him away, he hath the reward of his sorrow: it cost him grief to see it, therefore to reward him, God takes him away, that he may not see sin com∣mitted.

Fourthly, * 1.18 God takes them away, that they may mot sin themselves: for heaven is a place as of no sorrow, so of no sin: though we be unsatiable of sin now, then there is an end put to it. It pleaseth God so to deal, in his providence to or∣der it, that sin brought in Death, and Death carrieth out sin: that as a skilful Chimmick distilleth an Antidote out of poyson, so doth God; Death that was the reward of sin, God setcheth the translation out of it to eternal happiness: the Mo∣ther, sin, brought forth Death, and Death the daughter carrieth out sin. That is it that is the great comfort of a man in death: as now I shall cease suffering, so here is my comfort too, I shll cease sinning: though my purposes and endeavours be bent upon piety, yet I am overtaken; I could not tread so strait, but I did of∣ten tread awry; now there shall be a new plain path provided for my feet, there is no sin in heaven.

That is a great point of wisdome, that God destroyeth sin with the body, and raiseth the body again without sin: if the body should live alwayes, how should sin end? sin will not be rooted out, as long as we are in the body; while we carry about us this vaile of flesh, we shall carry about us also another vaile of sin: therefore faith Epiphanius, God dealeth with us, as a skilful houshoulder with his house. Look as it is in building an old house, if there grow a Fig-tree, or Ivy out of the house, that it spred the root through the chincks and partitions of the wall, a man that cuts down the Fig-tree shall not profit, for it is so fast rooted in the wall, and in the chincks, that either he must pull down the wall, or else it will not die; Therefore a wise man will pull down his house, and root out the Fig-tree and then set up stones, and there erect the house beautiful, and so both are preserved: he hath his end in both, both the house is rebuilt, and the Ivy consumed and rooted out. So it is in case of sin, there is the house we carry about us, the building, the temple of our body, the house is man himself, sin is the fig-tree, it is such a fig-tree as insinuateth it self between every chink, and partition in our nature; there is some∣what corrupt in every faculty of the soul, and it sheweth the fruit in every part of the body, that is an instrument of sin: it hath so wound it self in, that the fig-tree cannot be destroyed, cannot be pulled out, except the house be dissolved, there must be a pulling down of the Temple: therefore God in wisdome, by Death he takes the Tem∣ple, the house in peeces, and then the fig-tree may be pulled out; and then he erects the wall of that house more glorious then before it was thrown down, while the fig- tree was in it, while sin was in it: it is raised up without it; that is that the Apostle faith, Corruption shall put on incorruption, and mortality shall put on immor∣tality, the body that is sown a naturall body, it shall be raised a spiritual, it is sown in dishonour, it shall be raised in glory. God therefore takes them away from the evil of sin, he dissolved the body, that he may purifie it, and cloath it with im∣mortality, that it may be a purer body, then when it was first presented in nature at the first Creation.

We see hereby what those good things are that Death bringeth; It bringeth im∣munity from the evil of suffering: God takes away merciful men, that they see not, that they suffer not. And it bringeth immunity from sin, that they do not see it, that they do not commit it.

The use is a Pillar of considence, * 1.19 not to be afraid of Death: who would fear that which makes for his perfection, that is the means of his translation of happi∣ness?

And in respect of others, not to mourn for them that are took away out of this world, as those that are without hope: they are not took away but translated: they are removed for their advantage, for the better. Elijah was removed from earth to heaven in a firie chariot, shall Elisha weep because he enjoyeth him not? No he is took from earth to heaven; Joseph was sold into AEgypt, but it was to be a Ruler, God intended that: it is the same reason, God translates us out of the world, to give us the end of our hope, even the salvation of our souls; Shall we mourn as men without hope? God takes them out of a valley of tears, shall we mourn unsatiably for those that are took out of the valley of tears? Let us not bring their memory to the valley of tears, they are past it. God takes them from evil

to good, to the best good, the good of immortaity, and eternity, the good of the enjoying of God, of that that eye hath not seen, nor ear hath heard.

It is true, that when we see any impenitent man die, any man die in his sins, there is just cause of mourning. That was the course that David observed: he lost two sons, Absolom a wicked sonne, he mourned for him; he lost the child that was begotten in adultery, for the life of which he prayed; he mourned not for the childs departure: and Saint Ambrose giveth the reason well, he had a good hope and assurance that the child was translated to a better estate, he doubted of Abso∣lom, he died in his sins, therefore he mourned for him, for his death, not for the childs. So when we see any die in his fins, there is cause then of tears, and of ex∣cessive tears: then David crieth, Absolom, oh my son, my son.

But if there be good evidences of a Saint translated to glory, shall we mourn as men without hope? As Saint Jerome speaks to Paula mourning for her daughter; Art thou angry Paula, because I have made thy child mine? (He bringeth in God speaking thus) dost thou envy me my own possession? my own Creature?

It is true, for the state of an impenitent man, he hath his good things here, and his evill to come after, there is cause of mourning, for that he is translated from good to ill; his heaven is in this world, his heaven is in his treasure, in his riches, in his chests, and upon his table; and as he enjoyed a heaven here, so he must not look for it after, there is a place of another condition, his heaven is here, his hell after.

But the penitent and contrite, his ill is here, and his good after, his hell is in this world in suffering, and in mortifying the flesh, in wrastling with sin, in incoun∣tring with tentations, here is his hell, and his torments, but after cometh his hea∣ven, and his bliss, so he is translated from bad to good, he is took away from the evil to come.

So here is the meaning of all. I have shewed first the meaning of the three phra∣ses.

The second thing I propound is this; What the Prophet bemoaneth, and makes lamentation for, and these merciful men for if they be took away from evil present and evil to come, * 1.20 evil corporal and spiritual, sufferings extraordinary, plague and famine; sufferings ordinary, sickness and tentation •…•… if it be so that no sin shall fall upon them to destruction, no tentation fall on them to destroy them here, much less afterward; if they be took from all these evils, how cometh the Prophet to make lamentation, that merciful men are taken away from the evil to come? for he speaks it mourningly.

It is one sufficient reason, he mourneth over them because others did not.

But there are two reasons that are more special. * 1.21 There is the loss of the godly man for the present when he is taken away; that is a thing to be lamented; And the danger of the world in respect of the loss of a godly man.

First, * 1.22 the loss of a godly man, that is a great punishment that God sendeth on a place, there is a great loss to those that survive.

The loss of their example: they shine as lights, there is a Taper, a Candle taken away; Ye rejoyced to walk in his light, faith Christ, to the Iewes, concerning John; there was a light not only of Johns Doctrine, but of his example, whereby those that heard him walked. There is the light of grace set up in the life of the Saints of God: they are as a Taper to guide us in the paths of mercy and piety that they tread in. Job was set up a light of patience: Abraham of faith: Corneti∣us of Charity: and so every grace that the Saints are eminent in, they are set up as so many lights. When the light is gone, is there not a great loss to have a candle put out? Though they enjoy their light, we lose it, the benefit of their example and society; their advice and counsel. Oh the experience of the Saints, bring a great deal of good to their acquaintance: I am in this affliction, I remember that you were in the same case, how did you carry your self? It is a great matter to build upon the experiences of the Saints of God.

We lose many benefits by losing of a Saint. He is not only beneficial in his example, but in his prayers. He is one of the Advocates of the world, that pleads

with God, that stands in the gap. Abraham was a strong Advocate for Sodome, and so was Moses for Israel, and so was Aaron, and so other Saints in their time. The Saints while they live in the world, there is a great deal of power in their prayers to with-hold judgements: and is there then no loss when they are taken away?

When a Saint is removed, a Pillar is removed, a Pillar of the house, and of the Earth, and must there not be danger when the Pillar is gone? They are the Corner stones: when a corner stone falleth, there is a great deal of trash and rubbish falleth with it.

There is a great deale of discomfort upon the fall of a Saint.

When God removeth godly and merciful men, there is a loss every way: to the Church, to the State. The Church loseth a member, the State a Pillar; godly men lose an example, wicked men lose an advocate, poor men lose a Patron, all men lose a comfort.

That is the fitst thing the Prophet bemoaneth in the loss of righteous men. First it went to his heart that the world should be left empty of piety, and all those ver∣tuous examples, that God should cut off those precious plants, those that are looking-glasses for us to see our selves in, and that pitch of perfection we should breath after, and aime at. That is the first thing.

But that is not all: for their was impendant danger when they were gone. It is a prognosticating of some evil to befal a place, when God takes them away. If Noah enter into the Ark, the world may expect a deluge. If Lot be out of Sodome, let it look for a showr of fire and brimstone: God himself expresseth himself by the Angel that he could do nothing as long as Los was in Sodome; he had a com∣mission not to rain fire and brimstone while Lot was there, while Lots person and prayers were there: assoon as Lot was gone, there cometh a cloud of Judgment: and in that a showre. So the Saints when they are translated into the Ark; when they are took from the earth as Noah was, (Noah was to ascend from the earth to the Ark) when Lot is gone to the City God provided for him, the City of refuge, then we may expect one Judgment or other, for they are means to hinder, and keep them from being poured out.

That is the second thing in the loss of righteous men. They are took away for their good, but for our ill: we have lost the benefit of their example, the comfort of their society, and now we may fear that Judgments will come plentifully: for merciful men are taken away from the evill to come. So I have done with the first part of the Complaint.

I will be very briefe in the second: * 1.23 that is, over the living, no man considereth it: this is truly to be bemoaned. There is a doudle extent, first of the Act, they consider not; And then an extent of the person, no man considereth.

This Act hath a great latitude. It is either an aggravation of the former: they lay it not to heart, nay, they do not take it into consideration: or else it is a rendring a reason of the former; they lay it not to heart, because they bethink not them∣selves.

Consideration is an act of the judicial part of the understanding, as incogitancy is a rocking of reason asleep, a shuting of the doore of reason. Neglect, that is a negligence of due care to be taken: on the other side, inconsideration or inco∣gitancy, that is a neglect of the due course of reason, due pondering of a thing. A man is said not to consider, that scanneth not, that examineth not the cause, that laies not the effects and consequences together, that compareth not one thing with another. So that it is thus much now, they considered not; that is, they pondered not in their hearts, they examined not according to the rule of reason; they looked not to it what should be Gods meaning in taking away merciful men from the evil to come; they looked not forward to the time to come, nor backward to the time past, they were altogether inconsiderate.

It is a great sin, * 1.24 and a fruit of sin, and a cause of all sin. It is a sin in it selfe, for God hath given man Reason to use upon all occasions, to consider Gods works, and his own works, and those things that befal others and himself. The true im∣provement

of Christianity is the exercise of consideration. That exciteth a man to repentance. David laies it as a ground, I considered my wayes, and turned my feet to thy testimonies. A man never repenteth that considereth not his wayes. The want of consideration keepeth a man freezing, and setling on the dregs of sin.

It is a fruit of sin, * 1.25 of the first sin: incogitancy bringeth security, that rocks reason asleep; then passion hath her scope, when reason governeth not. It is the trne punishment of the first sin, and the fruit of it, because reason is decaied in man by sin, reason was then unrectified, reason grew irrigular.

Nay, * 1.26 it is the cause of all sin. We can resolve no particular sin to any other principle but this, that men consider not before they commit it. The reason why men go on in excess and riot, and continue in drunkenness, is nothing but this, they lay it not heart, they look not forward, what will be the issue and event, they consider not the account they are to make to God, they think not that God is providing a cup of deadly wine, and that all must appear before the Judgment seat of Christ. The reason why mens desires of the world, and of living here are so in∣larged, it is the want of consideration of what is the heppiness of heaven, of the promises that God hath made. There is no sin but it is resolved into this case. So here it is, that the Prophet complaineth of the want of consideration, When mer∣ciful men were taken away, they consider it not; to sympathize, to prepare them∣selves to what God would doe after he had removed these, that when he had re∣moved the obstacles, that then he would pour his wrath upon them.

Secondly, there is another extent of the Word; that is, of the subject of the person.

No man. It argueth the neglect to be general. A man would have thought, that upon the mention of the first word, Mercyful men are taken away: the mourn∣ers should go about in the streets; the poor Orphans should weep, because they have lost a Patron: No such matter, no consideration on no hand; that is a wonder: had the merciful man no wife? no children? no freind to mourn after him, when he was buried in the earth? was there no well-willers to him, that had benefit by his piety to mourn for the righteous man? was there none like to himself? one righteous man will mourn for another. What is this then, No man? If they would not regard the piety of the godly man or merciful, when he lived, me thinks when he died there should be some consideration. A Mountain as long as it standeth, men take no great notice of it •…•…but if it fall, all eyes look upon it. The Sun when he is in his strength, there are few eyes that look on it; but if it come to an ecclipse, every man gettteh into his Turret.

Generally men delight to look upon those Stars, that in their opinion they think are fallen. All these the godly man is. He shineth as a star here, as the Sun in his strength after, he is as a Mountain, as a Beacon upon a Mountain, more glorious. The Mountain, and the star falleth, the Sun is in the Ecclipse, Merciful men are taken away, and no man considereth it.

I will not say it is to be taken in the full extent, it implieth not a nullity, but a paucity. As in that place in the Psalme; there is none that doth good, no not one. The Prophet doth not imply, that there was not one godly man at all, but so few that they could hardly be numbred; a great paucity. So here, No man conside∣reth; that is those that considered, were so very few, that there was hardly notice taken of them, they were hardly in the compass of a Number.

Nay, it is twice noted, No man, no man, to shew it it was almost a nullity; there is not any, not any; that is, they were exceeding few.

What is the reason? Because they were not acquainted with the rule, and way of piety, therefore they mourned not. If piety were within, it would simpathize without, as there is like rejoycing, so they would sorrow together.

We are not to think, but they had natural affection, though it were almost cut off: It is likely if any of their kin were took away, they would mourne: If a Pa∣ther or Mother were taken away, the most impenitent man would have tears; though not for sin, yet for losses and crosses: then there are those that would crie

with Elisha, My father my father, the Chariots of Israel, &c. If a brother or a sister were taken away, I doubt not but there are those that would follow with the voyce of lamentation, Alas my brother, alas my sister, wo is me for my brother Jonathan. We have tears for brethren. Further, if it were but a child that were lost, a man would be sure to find tears for him, and sigh along time after, and would say with David; Oh Absalom, my son, my son, would God I had died for thee my son. All conditions that live find tears in mens eyes, and consideration of their departure, only the godly and the righteous man findeth none.

Here is their stupidity. Can there be a greater stupidity, then to make a man die twice? as they die the death of their bodies, so to make them suffer a death in our memories? as they perish to the world, so to perish also in our thoughts and me∣ditations. We owe God so much, we owe piety so much, we owe the memorial of many so much, we owe our selves so much, as to take it into consideration. And yet no man considereth.

This is the fault which we may examine our selves of. For if we now make re∣flection of all this upon our selves, we must find a conformity with our times. There is never a word of this Scripture, but it is true now. I will now take the parts in or∣der.

First, we cannot deny that evil is to come upon this place.

Nay, it were well if it were to come: it is come already: it hath overtaken us. If we load, the earth with the evil of sin, it is impossible that God should forbear long. The evil of sin that surchargeth the earth must be unloaden again, by this burthen, by the burthen of punishment: one burthen must justle out another. Evils there have been impendant, that we have seen. Evils there are now present that we begin to groane under: and no man can tell where that evil will stay. There is evil present, and evils to come, because our evils are still multiplying: the be∣ginnings of sorrows, and sufferings, and fears; God grant it may stay. But our state and condition is like them in this, that they are yet impendant. We see the heavens grown black, judgments are a ripening. When ye see the sky red, when ye see the skie black, judgment is beginning, not only beginning to bud, but it be∣ginneth to spread and inlarge it selfe. Thus farr there is a correspondency. There is evil that we have cause to fear and suspect, yet further to come on this place.

Secondly, there is a conformity with the other too, in our negligence. The world sendeth forth men now void of natural affection. It was never so before. For if before they neglected others, yet they were careful of themselves. But men now desperately neglect their own salvations. There is no respect to God, no pitty of others, no not of themselves.

I do not wonder that men heretofore considered not, when they loved their lives better then their sins, because they had some sensible taste of that that was temporal, when they loved their lives better then heaven, But now men love not their lives best, but their sins better: for though their lives be in danger, yet their sins are kept.

It is an admirable thing to consider, how every way we are given to plenty, to ryot, to security, notwithstanding God cometh neer, and bringeth his judgment e∣ven to the door, and makes it swell. He forbeareth a long time, to trie us with mercies, and then he takes a severe course. Where shall men see the face of an alte∣ration? our lives are the same, our delights the same, our vanities and follies the same; we keep the same sins still, as if we were bent to provoke God further, to see what he will do.

That is an evident sign we consider not for what purpose God sendeth his plagues, we consider not what he doth, when he takes away others for our example; none lay it to heart, and take it into consideration, it swimmeth not in his brain. We begin to tremble, and we think our selves well, if we provide a countrey house: but God hath beset us in the Countrey, and in the City. There will be no flight but to repentance, there is the City of refuge: and there is no way to repent but by consideration: these must be took to heart before there can be amendment, and till there be amendment, there will he no removing of judgment. It is plain then that we are conform able in that part of the Text.

And in the first too. That merciful men are taken away, experience sheweth it daily: they are taken so frequently, that there is hardly any left: they are not only taken away, but swept away. And if there were no other proof, this repre∣sentation, this sad spectacle before our eyes, that is an argument to make the proof of the conformity of the first part of the text with us.

In the text there is mention made of a righteous man, of a merciful man. The Spirit of God bringeth in all the parts by pairs. It is fulfiled in the solemnity, and occasion of this day: by pairs God calleth us to piety, by pairs he giveth us specta∣cles of mortality.

I thought I had come to do the duty for one, to performe the solemnity of one Funeral: but after, I perceived I was called to do the office for two. It was not so from the beginning, it falleth not out so every day. Here is the true proof that these are the times of mortality: set the pairs any way, and we shall see that there is one free, none can secure himself from the stroke of death. One, a vertuous ancient Gentlewoman: the other a grave learned minister, but of younger condi∣tion: here are both ages took away, and both presented: not only so, but here are both conditions of life, and both presented together; and here are both sexes, and both presented together, to teach us, that no sex, no condition, no age can secure themselves. I will smite the Shepheard (saith Christ, foretelling the Disci∣ples what should befal them.) Here is the smiting of the Shepheard, and the sheep too: But both together, and I beleeve this place cannot send such another pair.

For the one, He was the most eminent for his place; For the other she was the most eminent for her piety. I was not acquainted with the conversation of either, and therefore I shall not speak much: and the information I had, it was not much, for it was needless: I may save a labour for both: for if I speak any thing false, ye are able to refute me; if I speak any thing true (as all must be true that is spoken here) yet ye are able to prevent me, and I can say nothing that ye know not.

For the one; I here that he had the report of a man that was conscionable in the discharge of his place. And all that I shall say of him shall be only this; there is cause that ye should take to heart his death. For what is the reason that in this little Parish that is as healthful as another. (But God is wounderful in his wayes, and we must not search into the judgments of God) that it is not full eight years, but there have three succeeded, that have been commended to this place, and have died one after another? Is it so that ye kill them with unkindness? the world saith so I tell ye. I know not, but this I am sure of, that there have been too many unkind passages: where the fault is, your selves know. But this is to be taken into con∣sideration, that God removeth them from ye, as if ye were worthy of none. If God send us these helps and Lampes that waste themselves to shine to us, and to break and dispence to us the bread of life, shall we not give them incouragement in their studies, that they may go on quietly and peaceably? A word is enough for that. Howsoever some of ye would not suffer him to rest, God hath taken him to his rest. There is more might be said, but I will not say too much.

For the other, since I came from my house, I had information at my first foot∣ing in the Parish, they said she was as good a woman as lived. At my first footing in the house, they said she was a very good woman. Those that have lived in the Parish, they testifie, that she was a woman most eminent for her piety and vertue. Shall she want a memorial? I asked of those that have known her of old, they say, she was a righteous woman, for the righteousness of piety, and a merciful woman for the righteonsness of mercy. She had respect to both tables, to her duty to God, to her Neighbour. For the mercy of charity, she was good to the poor: she was a lender to those that were in necessity, and a giver too. For the mercy of piety she was very compassionate to those that were in afflictions, she sympathized with them, visited them and comforted them. For the mercy of peace, in time of con∣tention, she laboured to set all strait, she had a soft answer co pacifie wrath. She was a merciful woman, and God hath given her the reward, hath took her to his rest. She was a lover of peace, he hath taken her to the place of peace. She was one hat studied happiness, and he hath taken her to a place of happiness. He hath

took her from these evils that we are reserved to, and that we may fear.

That is the difference between a godly and an impenitent man. Impenitent men, if they be took away, they are taken to further evill, if they be left alive, they are left to further evil. Merciful men, if they be took away, they are taken away for the eschewing of evil: and if they be left on the earth, it is for the diverting of evil. They divert them while they live, and shun them when they die. As they labour to ho∣nour God in their lives, so God gratifieth them in their death, he takes them to himself.

This consideration, and occasion, is a proof of the Text. As it is proved in all the Text, let us disprove it in our selves, that this word may never go in the course it lieth here, but in a contrary course. That righteous men perish, and men do lay it to heart, (let it be said so) and merciful men, though they be took away, yet there are those that take it into consideration. I have done with the last part, and with the occasion.

Notes

• * 1.1

  The division of the text.
• * 1.2

  The first part of the Text.
• * 1.3

  The meaning of the words.
• * 1.4

  1. Of the subject: Merci∣ful men.
• * 1.5

  1 Joh. 4.20.
• * 1.6

  Rom. 12.18.
• * 1.7

  2. Of the pre∣dicat, they perish.
• * 1.8

  Eccles. 3.
• * 1.9

  Observat.
• * 1.10

  3. Of the ex∣tent: from the evil to come.
• * 1.11

  1 From the evil to suffe∣ring.
• * 1.12

  That he shall not see it.
• * 1.13

  That he shall not endure it.
• * 1.14

  Ezek, 9
• * 1.15

  Exod. 12.
• * 1.16

  3. From the evil of fin∣ning.
• * 1.17

  That he shall not see sin com mitted by o∣thers.
• * 1.18

  That he shall not commit sin himself.
• * 1.19

  Ʋse
• * 1.20

  Quest.
• * 1.21

  Answ.
• * 1.22

  The loss of a godly man, a great punish∣ment to a place
• * 1.23

  The second part of the Text.
• * 1.24

  Inconsideraton a great sin.
• * 1.25

  A frui of sin.
• * 1.26

  A cause of sin.