The dead speaking, or, The living names of two deceased ministers of Christ (contemporary, and eminently usefull in the west of England) viz. Mr. Sam. Oliver, and Mr. Samuel Crook: Containing the sermon at the funeralls of the one preached by John Chetwind, B.D. and two severall speeches delivered at the funeralls of them both by William Thomas, B.D. Joyned together at the desire, and for the use chiefly of those Christians who were often occasional partakers of their labours.

Here are two.

1. His native nakedness, or the condition of all men according to the Law of Nature, Naked came I out of my Mothers womb (without Sheep, or Oxen, or Camels, or House, or Children) and (when I die) naked shall I return thither; whither is that? Sure, Not into his Mothers womb again that first bare him, (we account it a great weakness in Nicodemus to ask that question; Can a man enter the second time into his Mothers womb? John 3. 4.) but thither, that is to the Grave. This is confirmed by the wise mans expression (Eccl. 5. 15.) As he came forth out of his Mothers womb, naked shall he return to go as he came. As he came naked out of his Mothers womb into the world, So shall he go naked out of the world into his Grave, And shall take nothing of his labour, which he may carry away in his hand. Unto this interpretation further strength will be added, if we consider that Jobes purpose is not to insist on the place whither he goes, when he goes out of the world, but the manner how he goes out, to wit, naked, as he came in, For we brought nothing into this world, and it is certain we can carry nothing out. 1 Tim. 6. 7.

It is observed also, that in this (whither). Job doth as it were point with the finger unto the earth on which he was now fallen, as the for∣mer verse shews.

However, Its agreed on by all that by (thither) he means the Earth or the Grave, and so we may thus resolve the words; Naked came I out of the womb of my earthly Mother, and naked shall I return into the womb of my Mother Earth.

A great argument for patience, it being a great comfort (as one says) in the loss of all, to call to mind those times wherein we had nothing of that which we have now last.

No man brought any thing into the world with him, when he was born, and if he have never so much here, and it all continue with him, yet he shall not take it away with him when he dyes; Then, the question to the richest man is, ••hose shall th••se things be which thou hast provided? Luke 12. 20. for thine they shall not be; the provision is thine, the pos∣session, other mens, Our works follow us, Revel. 14. 13. Not our wealth. Our earthly estates had a beg••nning, and must have an end. Suppose they be taken away from us, before we be taken away from them, that breaks no square between God and his Children; There is more love between that blessed God, and his sincere Servants, than to differ about so small matters.

We shall do well to improve this argument, and to bethink our selves whether the ground of impatience, be not a fancy of a kind of eternity in our earthly enjoyments, while we are apt to think, we were. Heirs, and so had them when we came into the world, and our hei••s shall have them (and we in our Heirs) when we go out of the world. Herein if God cross us, and take what we do so much reckon upon from us and ours, then, we complain bitterly, and strive much with God, for want of studying well Jobes Sermon, and taking off from our hearts, the grief of our na∣kedness by providence, by the serious thought of our nakedness by nature both in our birth and at our death.

2. The second Argument is drawn from the propriety that God hath in our estates, and the persons also belonging to us, and thereupon the justice of his administration, while he disposeth as he pleaseth of them, expressed in these word••, The Lord gave, and the Lord hath taken away. He doth not say; The Lord gave, and the Devill hath taken away, or the Chaldeans and Sobeans have taken away, though that were true enough, but ••t was not good enough for a Job to say, But the Lord gives and takes, wh••ch t••ue doctrine brings in this good conclusion; therefore, I have no right to complain now all is gone; for, Is it not lawful for God to do what he will with his own? Mat. 20. 15. Sweet is the say∣ing of Gregory in his mo••als on this place. It might happily have been looked upon as a lamentable thing, if God had given, and the ene∣my had taken away, but when God takes away, every mans mouth is stop'd; for [sua recepit, non nostra abstulit] He hath not taken away ours, but taken again his own; we say (indeed) my bread, and my water, and my flesh (a), my House, and my Lands, my Son, my Daughter: but alas, we are but possessors and Stewards, God is the Lord and the owner. Its our wisdom and our righteousness to say every one of us, If God take away mine, (any of mine, all of mine) he takes away his own, for my own are his own. Blessed therefore be his Name; Magnified for ever be his ju∣stice, his Soveraignty. He doth no more than I deserve, if I consider my own Sin; He doth no more than he may justly do, if I look to his So∣veraignty.

O that in all the disasters of providence, we could take Jobes way of patience; which is, not to seek out arguments to aggravate the affliction, but to justifie that God that afflicts.

Q. But, am I bound to sit down and thank God, for that he hath undone me, and strip'd me of all my comforts?

Ans. Its one thing to thank God for doing such a thing (as if it were a benefit to have it done) Another, to bless God when it is done (as pro∣fessing it a righteous thing in him to do it;) I am bound to bless God if he take all away, that is, to give him therein the honour of his justice and Soveraign••y; but I am not to give thanks for affliction, that is, barely for the evil of affliction, (I may thank my self for that (b), (yet I may and should thank God for the love from whence it ariseth, and for the good that God intendeth in it, and promiseth to work by it; yea I have reason to thank God, even for the grief and bitterness of affliction also

as it is a necessary and effectual furtherance of that spiritual good, which God in his Fatherly corrections aimeth at.

So men thank the Physician and pay him too, not because his Physick was bitter, but because health is sweet; yea they think themselves be∣holding to him, for putting so much bitterness into the medicine as was necessary for a sound and through cure of the disease.

Notes

• Vide Mer∣cerum & Bezam in loc.
• Jun. & Trem. in loc.
• Magna Pa∣rens terra est Ovid. Me∣tamor. Magna consolatio est in rerum amissione illa tempo∣ra ad me moriā redu∣cere quibus nos contigit res quas perdidimus non habuisse Greg. Moral in Job. Lib. 2.
• (a)

  1 Sam. 25. 11.
• (b)

  Jer. 2. 17. Hos. 13. 9.