Things, fees proper to appoint it for any of us; we have abundant Cause to lay down our Heads quietly, without murmuring. Still, the Defire of Life is natural; and, if tempered with due Submiffion, always innocent, fometimes highly virtuous; for it may be ftrengthened by Reasons, private or public, of great Moment. And doubtless for fuch it was, that fo much of Hezekiah's Prayer, as the Scripture mentions, was plainly intended to plead for his being fpared. God may bring us into Danger, only to give us, what we commonly want, a ftronger Senfe of our Dependence on him and this End being obtained, he may continue us here, to do him the Service, for which he hath thus qualified us. But when it appears a determined Call to us, to arife and depart"; however weak the Flesh may be, let the Spirit be willing", and fay, I come, to do thy Will, O God: yet without reckoning a confiderable Degree of inward Reluctance, if we should feel it, a Sin; or even too great a Degree to be either a heinous Offence, or a bad Sign upon the whole. bleffed Lord himself, who chose to suffer Thing, which might inftruct us, was probably Our every Mic. ii. 10. n.Matth. xxvi. 41. . Heb. x. 7. on that Account not intirely exempt from Dread of Death: but he was intirely obedient under it; and thus furnifhed us with the fulleft Proof, that Infirmity of Nature is very different from Rebellion of Will, and very confiftent with perfect Refignation. Indeed so far as Reason can influence, the virtuous have much more Reafon of the two, to fear Life, than Death. The former is befet round with Afflictions and Hazards: the Terrors of going through the latter depend, in a great Measure, to all Appearance, on Imagination. This World, we are fure, hath little Good in it: the next hath every Thing, that we can wish: why should we be unwilling then to make the Exchange? At the Hour of our Departure, we are ftill in the fame Hands, in which we have always been. And therefore should we not fay, from the Bottom of our Hearts: Though I walk through the Valley of the Shadow of Death, I will fear no Evil: for thou art with me? But fome are not so much afraid of dying, as of the painful and wearifome Road, that leads to it. They have fuffered already, they think, nearly, if not quite, to the full Extent of their Patience: yet a great deal more Suffering must ℗ Pf. xxiii. 4. come; come; and they shall never support it. But remember; Thousands and Millions, and amongst them, those of the quickest Sensibility and most timorous Dispositions, have borne before you as much as you can have to bear: nay, perhaps you have borne yourself much more, than remains behind. The fame Help from above, that enabled you to fupport Yesterday, will enable you to fupport To-day and Tomorrow. And in fact, we all of us bear Things very well, which yet we call intolerable; and commonly go through severer and more tedious Sufferings with as firm and calm. a Spirit, as we do lighter and fhorter. At leaft therefore make not yourself miserable before-hand, by drawing frightful Pictures of what may never come; or however greatly fhort of what you imagine. the worst come; pray to God, and look unto Jefus, who endured the Cross; then set yourfelf to bear what you can; and you will find, that you can bear what you need. Pain, when moderate, is nothing terrible; and when' acute, is feldom long. If you recover, you will foon forget all, or think and talk of it with Pleasure and if you die, that, to a good q Heb. xii. 2. X 3 may fall And let Perfon, Perfon, is the completeft Recovery, that is poffible. In all Events therefore be compofed: and to aflift yourself in it, avoid, with the utmoft Caution, all intemperate Words and Behaviour: for indulging them will only exaspe→ rate your Mind; and checking them will quiet it very much. Yet never condemn yourself for merely natural Expreffions of what you feel; (for the most pious men, in Scripture, have used very strong ones) nor too rigidly for a little Excefs in them. A Duty fo hard, as undergoing fharp Torments, or continued Wearifomnefs, may well admit of fome Imperfection in the Performance, and yet intitle us, through our merciful Father's Bounty, to a large Recompence. Nor is it criminal in grievous Agonies, tirefome Confinement, Lownefs of Spirits, or Weakness of Body, that make us Burthens to ourfelves and others, humbly to afk, when no other Hope of Releafe appears, (if it be God's Will) for that of Death. Only we must do nothing to haften it; we must use the Means of preferving and fupporting Life fo long as Nature permits it to laft and we must not be impatient with Heaven, if that be longer than we wish; but meekly suffer on, and faithfully maintain our Poft, Poft, until the appointed Hour, when our great Commander fhall call us off to Reft. But befides Refignation in Sicknefs, we owe to God Thankfulness alfo; for the numerous other Bleffings, which we still enjoy; for the Bleffing of Health, all the Time that we did enjoy it; for every Interval and Alleviation, every Comfort and Support, which he hath given us fince: for we are not worthy of the leaft of all his Mercies. Nor have we Cause to be thankful under Sickness only, but thankful for it also. Very poffibly this may seem Affectation to fome, and a hard Saying to others. But confider: are we not often highly thankful, and with great Caufe, for what produces only Pain to us at the Time; as in the Cafe of any rough Medicine adminiftred or painful Operation performed upon us, Neceffity fo requiring? Now God is the Physician of our Souls; and Sickness is one of his principal Methods of Cure. By this he deadens our immoderate Fondness for Amufcments and Pleafures; and removes us out of the Way of Temptations to Vanity and Folly. By this he lowers the fwelling Vehemence of haughty Spirits; and teaches hard Hearts by Gen. xxxii. 10. X 4 • John vi. 60. Ex |