Samuels Funeral, Sermon
SAMVELS FVNERALL.
1. SAMVEL, 25.1.
And Samuel dyed, and all the Iſraelites were gathered together, and lamented him, and buried him in his houſe at Ramah. And Dauid aroſe, and went downe to the wilderneſſe of Paran.
BY this time you ſee the ſumme of our now errand and preſent text: the worke in hand is a funerall, the partie deceaſed worthy Samuel; the mourners, all Iſrael; the place of buriall, his owne houſe at Ramah. The whole paſſage penned, either by Gad, or Nathan (as it ſhould ſeeme by the Chronicles) at Gods appointment; whoſe eye followes eueryevery mourner here, and therefore it behoues vsus to follow his voyce with our beſt attentions. For my owne part, I am very ſenſible of the difficulties I now ſuſtaine: for the ſubiect of our diſcourſe, Samuels funerall is enough to aſtoniſh any Iſraelite; for matter, it is not eaſie to ſay, what will be moſt expediently ſaid; and for manner wee hauehave things, almoſt incompatible to reconcile, plaineneſſe and briefeneſſe in the ſame ſpeech: the text giues ſome aduantage by its plaineneſſe and fulneſſe, yeelding matter of large vſe from three ſorts of men of higheſt qualitie; from Samuel dying, from Iſrael mourning, from Dauid flying; of all whom, whileſt I ſpeake plainely, doe you heare conſcionably, ſo God ſhall hauehave his end, and I my aime.
And firſt of Samuel he dies; the time is geſſed at by men, but not expreſſed by God: ſome knit this ſtory with that next before, becauſe of the word (And), but that particle in the original, is ſometimes ordinatiue, as wel as copulatiue, and begins ſometimes a new ſtorie, a new book ſometimes. 'Paul is moſt expreſſe for the time, Exod. 1.1. Ezek… 1. P… Sam. …8 S… A… Mont. in … V…enda…mp. Sa… A… 1…. who g… him a longer time, H…cus yet more, … and I…allus moſt of all. 1. Sam. 3 20.2. Sam 12.Act. 12; where ſumming vp the reigne of Saul and Samuel, he makes the whole 40 yeeres, whereof not much aboue two or three (if I miſtake not, falls to Saul, the other are Samuels, ſo ancient a Ruler as this worthie, yet now he dies: what further he was we need not ſay, his name and ſtorie ſpeakes it ſufficiently, he was begged of God, borne of honeſt parents, brought vp in beſt faſhion, aduanced to higheſt emploiments in Church and Commonweale; a Prophet approued of God and man a Magiſtrate to whom heauen and earth in the day of his reſignation gaue applauſe; God ſpake from heauen in his voice of thunder, man could not vponupon the ſharpeſt challenge charge him with any indirectneſſe in gouernment; this Samuel ſo well deſcended, ſo much regarded, ſo holy in life, ſo high in place, a good Chriſtian, a good Church-man, a good Sates-man, now dies and yeelds to nature.
In his death lets reade our owne, and grow to this concluſion, Death is vnauoydable, life and death take turnes each of other; the man liues not that ſhall not ſee death, be he a King with Saul, a Prophet with Ieremie, a wiſe Salomon, a fooliſh Nabal, a holy Iſaac, a prophane Eſau, of what ſort ſoeuer, hee muſt be deaths priſoner; nay, let there bee a concurence of all in one, let Samuel be both a good man, and a good Miniſter, and a good Magiſtrate, and hauehave as many priuiledge, as are incident to a man yet can he not procure a protection againſt this officer; his mother may beg his life, but none can compound for his death. Speake we this according to men? ſaith not the Scripture as much? Pſal. 49.10.Wiſe men die (ſaith Dauid) and fooles die; rich men die, and poore to; and therfore he cals both vponupon the ſonnes of Nobles, and of the earth to mind the leſſon: indeed the Heathens could compare the ſonnes of Adam to Counters, Cheſſe, Stage-playes; in reckoning Counters hauehave their ſeuerall place and vſe for a time, but in the end they are all iumbled on a heape; in a game at Cheſſe, ſo ne are Kings, ſome Biſhops, &c, but after a while they go all into the ſame bagge: on the Stage, one is in his raggs, another in his robes; one is the Maſter another the Man, and very buſie they bee, but in the end the Play ends, the brauerie ends, and each returnes to his place; ſuch (and no other) is the eſtate of man, euen in their iudgement, al are either weeds or flowers, both wither; all trees good or bad, both die; as dieth the foole, ſo the wiſe, ſaith Salomon, Eccleſ. 2. In the manner there is ſome difference, for the matter none; but why doe I proue what none denies? Both liuing and dead giuegive teſtimonie to this truth; the liuing may take vp Iobs words in another caſe; We are filled with wrinckles, which is a witneſſe againſt vsus, wee weare death in our faces, Iob 16.8.and beare it in our bones, we put it vponupon our backes, and into our mouthes, and cannot bee ignorant of it. Yea, the dead proclaime this leſſon, and in this reſpect (like Abell) are liuing Prophets, when dead men; Goe to the Word, Heb. 11.4.goe to the earth; and they that make their beds in darkeneſſe, and ſleepe in the duſt will tell you, that its neither wiſdome, nor power, nor ſtrength, nor friends, nor place, nor grace, nor any thing elſe that can exempt from this tribute of nature (Death), as darkeneſſe could call it: our Abel here dead ſpeakes this to all his friends; If greatneſſe of eſtate, feature of body, gifts of mind, chaſtenes of life, ſobernes in diet, diligence in a calling, prayers of the Church, would hauehave giuen any aduantage againſt death, darkeneſſe and blackneſſe had not at this time couered vsus: ſith the ſtrong is become weake, let vsus with Sampſon out of the ſtrong gather meate; Reaſon. and ſee firſt whence this is, and next how it may be improued for vſe, that there is no preſcription againſt death. For the firſt, the holy Ghoſt referres vsus to a threefold reaſon of mans mortalitie, each of which hath place in all men, as well as any. The firſt of which is taken from the decree of God, its a ſtatute enacted in that higheſt Court, the voyce of heauen, that man ſhould once die: this ſtatute we reade in Pauls ninth to his Hebrews, and in the entrance into Gods booke; which as it was laid vponupon mankind in Adams, ſo hath it euer hitherto, and ſhall hereafter for euermore lay hold on his poſteritie. No man as yet hath breathed, but he hath had his death or tranſlation: no man is yet to come, but he muſt ſee either death, or an alteration; ſo hath heauen concluded it, and who can poſſibly reuerſe it?
The ſecond is taken from the matter whereof all men are made; the Scripture compares man to a houſe, whoſe foundation is laied in the duſt, whoſe walles are made of clay, the whole is but a tabernacle, and that of earth, and that of mans building, 2 Cor. 5.1. … 19. & 10 9 & 13.12. &c.as Paul (after Iob) tels vsus: this is the eſtate of man, of all men; ſome are more painted then ſome, but all earthen veſſels; ſome more cleare then ſome, but all glaſſes; all built of earth, all borne of women, and therefore all ſhort of continuance, Chap. 14.as Iob inferres.
The third is taken from the proper cauſe of death, Sinne: ſinne is poyſon to the ſpirits, rottennes to the bones where it comes; and where doth it not come? who can ſay, his heart is cleane? 1 Epiſt chap. 1. veſ. 8.10.Nay, who can waſh either heart or hand? Iohn anſwers the queſtion negatiuely, no man can acquit himſelfe from ſinne (if growne) either actuall or originall; and therefore not from death. Shall wee then ſumme vp all, and conclude all vnderunder death with the ſame breath: thus it ſtands; It is impoſſible for any liuing wight to fruſtrate the voyce and ſentence of God, to be a man or earth, and not to hauehave a body of earth; to be borne of the vncleane, and not to bee vncleane; therefore its impoſſible for him to auoide death. Indeed had Chriſt vndertaken our freedome from all deaths, as well as from ſome; or were there any power, counſell, &c, againſt the Lord; or could any place priuiledge any from being borne of women, or made of duſt, or tainted with ſinne, then ſuch might conteſt with death, and impleade corruption: but ſith the former is impoſſible, the latter muſt be deemed vnauoidable. And the…efore now what's to be done?
Surely as men that muſt trauell, Ʋſes. ſtand not to diſpute, but arme themſelues for all weather: ſo muſt we; die wee muſt, that's alreadie concluded; young and old, good and bad, &c. Whatſoeuer wee bee now, wee muſt bee dead anon, ſo ſaith God; let vsus ſay the ſame, and prepare for it; nay, let's not ſay it, but think it; nay, not think it, but conclude it with greateſt affirmations: you will thinke ſtrange (perhaps) my paines in this kind, whileſt I perſwade a mortalitie; but the argument is both needfull and vſefull; needfull in regard of our inſufficiencie to aſſume, and vnwillingneſſe to apprehend death in our ſelues: for howſoeuer wee can all ſay in the generall, we are mortall, nothing ſo ſuer as death; yet when it comes to our owne particular, we dreame of an immortalitie in nature, we neuer ſet any bounds to life, we do not reſolutely conclude, I muſt die ſhortly, I may inſtantly, this day may be the laſt that I ſhall ſee, this hower the laſt that I ſhal ſpend, this word the laſt that I ſhall ſpeake, this deed the laſt that I ſhall performe, this place the laſt that I ſhall breathe in; and ſo liue by the day, by the hower: but whē we enter the hower, the eldeſt of vsus thinks to end it, nay the day, nay the week, nay the yere. Hence the moſt hauehave a yeeres work to do, when they hauehave not an howers ſpace to liue; needefull then it is to force this meditation of death vponupon our harts: and as needful, ſo moſt vſeful; this will mind vsus of the wofulnes of ſin, which turnes ſtrength into weakeneſſe, beautie into aſhes, life into death, a breathing man into a liueleſſe carcaſſe; this will aſſure vsus of the iuſtice and truth of God, who is ſo pure, that he cannot but threaten ſinne; ſo true, that all the world cannot ſhift his threats; this wil worke humilitie, when the goodlieſt man muſt be twice a childe, and runne in a round, beginning with the earth, and ending in the earth, being at laſt what he was at firſt, not able to dreſſe himſelfe, to feede himſelfe, to helpe himſelfe, or ſpeake for helpe; this (in a word) wil work repentance towards God, modeſtie towards man, diligence in our callings, patience vnderunder croſſes, watchfulneſſe in all places, moderation in all caſes; and therefore this, this muſt be thought vponupon. Nor muſt our thoughts be (as moſt mens be) ſhort and ſudden, fleeting and vncertaine, but we muſt be daily in theſe contemplations; & particularly, we muſt conſider what it is to die, what goes before it, what comes with it, what followes vponupon it: for firſt, before we come to the very gate of death, we are to paſſe through a very ſtrait, long, heauie lane: Amari…ita quam mo…s, Amb. de bono mortis, cap. 7.ſickneſſe firſt tameth vsus, which many times is worſe then death it ſelfe, that renders vsus vnfit for all religious ſeruices, prayer, repentance, &c, as being a time not of getting, but of ſpending; that cleaues the head, and paines the heart, and wounds the ſpirits, and leaues vsus ſo diſtreſſed, that meate is no meate, the bed no bed, light no light to vsus; that makes vsus catch at death for help: but alas, what help in death, if not fore-thought of?
Oh the miſerie of a poore creature, that is ſo pained that he cannot liue; ſo vnprepared that he dares not die: he goes to bed, but cannot ſleepe; he taſtes his meate, but it will not downe; he ſhifts his roome, but not his paine; death (ſaith the conſcience) would end and amend all, wert thou prepared for death; but to die before, were to looſe thoſe comforts one hath, and to fall vnderunder thoſe curſes that are vnſufferable, &c. But as yet we are but in the way to death. After ſicknes hath for a time entertained vsus with ſharpeſt conflicts, it deliuers vsus vp to death it ſelfe: then the armies of feare diſplay themſelues, and ſtabbe the vnprouided ſoule through his thickeſt ſhield; then two powerfull officers ſeize vponupon a maimed man at once; death vponupon the body, terrour vponupon the ſoule; death hales much like Salomons officers, and the ſoule holds (as Ioab the altar, ſo ſhe) the body; 1. King 2.loth they be to part, but death will rend them in twaine; the conſcience the whileſt that meditates feare, that quakes, that trembles: Whither am I going? So Adrian dying, Animula, vagula, blandudula, &c.where muſt I lodge this night? where ſhall I liue hereafter? Oh that I might liue! Oh that I might die! Oh that I might doe neither! and knowes not what to chuſe; meane while, what caſe is this man in, whileſt death thus rips him vp, and thruſts his hands into his bowels to pull out his heart. Ah beloued, wee may intimate ſomewhat of his miſerie; but it falles not within our thoughts to conceiue what his feare, be, who hangs between life and death, earth and hell, thus forthwith ready to drop into flames at eueryevery ſtroke of death, and to ſinke downe, downe, downe, till he be gone for euer. And yet this is not all: when I am dead (ſaith the carnal wretch), all the world is done with me: he ſaith truth, al the world, and all the comforts of the world hauehave done with him indeed; he ſhal neuer laugh more, he ſhal neuer hauehave a moniēts eaſe more: but though the world hath done with him, yet God hath not done with him; he ſends for his ſoule, (hauing firſt taken order that ye body be forth-comming) conuents that, and doomes that, & caſts that from him with greateſt indignatiō, into ſuch a place, ſuch a cōpany, ſuch a condition, as would make the heauens ſweat, and the earth ſhrinke to heare it. Well then (beloued), ſith die wee muſt, ſith we muſt be ſicke, be in paine, in feare, in tentation whileſt here; ſith we muſt to iudgement when we go hence; ſith that is moſt true of death, which antiquitie hath faigned of the Wolfe and Baſiliske; if wee ſee death before it comes to ſee vsus, we ſhall then preuent the ſting, and poyſon, and fierceneſſe of it; if it ſteale vponupon vsus vnſeene, it leaues vsus dumbe, nay dead: bee wee entreated by all the mercies of God, as we would pleaſe him, and pleaſure our ſelues, to take into our thoughts the often meditation of death, and to make due preparation for the ſame. Tell thy heart eueryevery day, when thou takeſt it alone, in the words of Iob, When a few yeeres, Iob 16.22.(or as the text runnes) when the yeres of number (which are allotted me, namely) are come, then I ſhall goe the way, whence I ſhall not returne: ſay with him,Iob 17.1. the graue is ready for me, (indeed graues); I muſt die, I muſt from all theſe profits, theſe pleaſures, theſe friends; I muſt anſwere for all theſe deeds, theſe words, theſe thoughts; I muſt bee aſhamed, caſt, curſed, damned, burned, plagued as long as God liues, if I prepare not: I ſhal be ſpared, ſaued, bleſt, crowned, and be as neere to God as a creature can be to his maker, if I doe prepare, therefore I muſt; I muſt, I will prepare for death. This done without all delayes, as a man that is now dying (as well as he for whom the bell toles, though not happily ſo neere to death) ſet vponupon two things: Firſt, ſet thy houſe in order, next, thy ſoule. For the firſt, thou haſt perſons and things to looke vntounto: to begin with perſons; ſo liue with thy wife, being a husband; with thy ſeruants, being a maſter; with thy children, being a father: exerciſe ſuch wiſedome, kindneſſe, faithfulneſſe, mercy, eueryevery day, as thou wouldeſt doe, if thou knoweſt it to be the laſt day. And for things (marke me wel, …ken not to Satan who diſſwades all ſeaſonable willes, becauſe hee would adminiſter the goods, by being timely in this errand, thou ſhalt not ſhorten thy dayes; but hauing taken thy leaue of the world, ſhalt better attend on death. Things therefore vnlawfull, reſtore, (I ſay againe) reſtore. Things lawfull diſpoſe of, and as in a iourney (haſtie and vncertaine) wait the call. But what auailes it to ſet houſe in order, with Achitophel, and to forget ones ſelfe. In the ſecond place therefore. (nay in the firſt) looke to thy ſelfe, and ſith the places be but two, and they ſo different, go not to hell, ſo long as heauen may bee had: there is no man ſo forlornely wicked,foreign &c. Baſil. but if he repent, wee may warrant him heauen; if he will not, who can helpe him? But what muſt he doe? firſt, he muſt repent, that is, ſee his life and nature, confeſſe, mourne, hate ſinne, and leaue all in practice or allowance. Secondly, he muſt beleeue, that is, acquaint himſelfe with the Word, and yeeld conſent vntounto it, apply it to his owne particular, and dwell vponupon it: hee muſt threaten himſelfe in eueryevery threat, curſe himſelfe in eueryevery curſe, bleſſe himſelfe in eueryevery promiſe. Thirdly, he muſt die daily to ſinne and the world, he muſt liue daily in the conſtant practice of al duties, religious towards God, righteous towards man, priuate in his place & calling. And ſo if he doth (in truth & vprightneſſe, though in much weakneſſe) there is no heauen, if he go not to heauen: if he do not thus (out of a preſumption of mercy, of life, and I know not what), there is none in hell if he be not one. Vp then (my brethren) and foreſlow no time: now the wind ſerues, hoyſe vp ſaile, now is the market, make your prouiſion; now is the ſeeds-time, ſowe apace, as yet you hauehave all aduantages from grace and nature, Word, Sacrament, wit, memory, ſenſe, ſtrength, &c. Now apprehend the opportunity, repent and be pardoned; beleeue and be ſaued; obey, and be for euer bleſſed: if any hath perſwaded himſelfe otherwiſe, my ſoule ſhall weepe in ſecret for his deſtruction, which I know will be as certainly effected, as now it is plainly threatned. Be entreated then, let God entreat you, and once ouer-rule you: you muſt die, you muſt die but once; being once dead, you returne not to make a new preparation; doe that once well, which being once wel done, will make you men, nay more then men, then Angels for euer. And this is the vſe for our ſelues. A ſecond reſpects our friends.
Muſt all die, is there no remedie? then muſt we hauehave patience in our friends departure: a common lot,Ferre quam ſortem patiuntur omnes, nemo it. cuſat. Senec. no man ſhould ſhrug at, euen in the Poets iudgement: who quarrels ſummer for ſome heate, or winter for ſome cold? a thorn for pricking, or a brier for ſcratching? who is angry that he is framed like other men, ſubiect to like hunger, like thirſt, like ſleepe? and why (I pra'y) ſhould not our friends reſemble others in their death, as well as in their birth? we would not hauehave them hauehave more eyes or hands then others,v. Greg. Nyſſen ſynod. de dormientibus. and why more dayes? what doe we make of life, what of death? ſurely to the godly, life is but a priſon, death is an aduantage. Say our friends were tied in priſon, would wee begrudge them liberty? ſay toſt on the ſeas, would you enuie them the hauen? ſay doubtfull in the skirmiſh, would you bee ſorie for their victorie? nay, ſay but beaten with a tempeſt, would you not wiſh them at home? Beleeue it, Brethren, this world is but a ſea, a priſon; this life a iourney, a warfare: if God hath preuented our wiſhes, ſhall he bee returned frowardneſſe? ſhall wee trouble the ayre with needleſſe cries, my husband, my husband, my father, my father, as if wee were the firſt widowes and Orphans in the world? no, let them mourne without hope, whoſe life and death is without hope: as for Chriſtians, who die liuing, and liue dying, they looſe nothing by death but what may well bee ſpared, ſinne, and ſorrow; they meet with nothing in heauen worthy teares; they goe not from, but to their friends; not from, but to their home; not from, but to their ioyes; a change indeed they hauehave, but to their gaine. For firſt, ſo ſoone as death arreſts them, the world is well amended with them, eſpecially for the ſoule; howbeit the full accompliſhment of their happineſſe is reiourned to the laſt day, that day of refreſhing, that day of reioycing, that day of marriage, of ſolemnity: then a full, a bleſſed change ſhall euidence it ſelfe to the whole world: and this change, if wee ſpeake in generall, is onelyonly in qualities (as all alterations be) not in ſubſtance, the mettall is the ſame, onelyonly it is refined; the ſtuffe the ſame, only it is trimmed; the body and ſoule the ſame, onelyonly it is newly clothed. If we deſcend to particulars, the change will bee found to bee in theſe following: in body, ſoule, eſtate, place, company: for the body, that is ſtript of all ſinfull and naturall defects (the abortions of ſinne), and filled with all heauenly complements; of mortall, it becomes immortall; of corruptible, incorruptible; of naturall, ſpirituall, (that is, not needing naturall helpes or props; there is no vſe of meat, apparell, ſleepe, beds, ) of diſhonourable, glorious, like (in its meaſure) to the body of Chriſt which is the ſtandard. In ſhort, whatſoeuer might make to the annoying, blemiſhing, diſhonouring, diſquieting of the body, is remoued; whatſoeuer might make it amiable, actiue, honourable, glorious, comfortable, is added; the glory of the Sunne will be but darkneſſe to it. For the ſoule, that is firſt eaſed of all the rags and reliques of ſinne, deliuered of ignorance, pride, ſelfeloue, &c:Generally all whoſe obiects are either future or euill. deliuered next of all the conſequences of ſinne, griefes, guilts, feares, accuſations; yea, deliuered of all things, which may any way import an imperfect ſtate, though an vpright heart, as faith, repentance, hungring after righteouſneſſe, &c: and then in a ſecond place, it is filled with the image of Ieſus Chriſt. Firſt, all the powers and faculties therof are perfected and aduanced aboue the ordinary ſtraine of nature: next, all thoſe veſſels are ſtuffed with knowledge, louelove, and all things elſe that are there requiſite: and not only ſo, but the ſoule is furniſhed with all the attendances of Chriſts image, euerlaſting ioy, perpetuall peace, a conſtant correſpondency and communion with God: and in briefe, whatſoeuer might offend, ſtaine, blemiſh, the ſoule is remoued; and whatſoeuer may enrich it, ennoble it, and make it bliſſefull, is (according to each mans meaſure) added; And thus of the perſon. The reſt we diſpatch with all ſpeed, for the eſtate thus; there ſhall be nothing that ſhall be wanting, that ſhall trouble, diſtract, or diſcontent; there ſhall bee nothing that the ſoule ſhall then deſire, but there it is. For the place thus: there ſhall bee nothing leſſe then what ſhall bee deſired, nothing more that can bee deſired: what it is, the Word no where (for ought I know) tels vsus. The Church on earth is more tich thē gold, more precious then pearle, more bright then the Suaue, more glorious then the Moone;Read. 21.22. but what is there to be ſeene, Paul could not vtter; wee cannot conceiue: onelyonly this we know, that none ſhall be euer weary of it, or willing to alter it. Laſtly, for the companie, there bee of three ſorts: firſt, Angels, who ſhall not then terrifie, but attend; the worſt and loweſt ſeruant there, ſhall bee as an Angell. 2. All the famous and godly men that euer liued:Illic Apoſtularum … Pro …tarum &c. Cypr. de mort. ad fratres. there ſhall we meete with Adam, abraham, &c: there ſhall we be acquainted with Dauid, Paul, &c. 3. The bleſſed Trinity, there ſhall we ſee him who hath done and ſuffered ſo much for vsus: him, whom the Fathers before, and ſince his incarnation ſo much longed to ſee, Ieſus Chriſt the bleſſed: all which conſidered and beleeued, what can wee leſſe doe then abandon all fruitleſſe and fleſhly teares for friends departed? what way are they gone, but the way of all fleſh? with whom doe they liue, but with Samuel, with God? where are they, but in better place and caſe, with better friends then euer before? In ſtead of carking, therefore doe two other things, firſt, whileſt friends bee preſent,Our vulg… ſeldome … for friends till gone. doe the part of a friend in praying for them, in calling vponupon them, and in fitting of them to death, that ſo thou maieſt hauehave peace in thy ſelfe, and hope of them in their departure: Elſe when thy conſcience ſhall ſay vntounto thee, Wretched man, thy wife, thy child, thy charge is now dead, and (for ought thou knoweſt) in hell; if not, no thankes to thee, for thou waſt neuer the man that would call vponupon thē, pray with thē, or mind them of their departures: when (I ſay) thy cōſcience ſhall thus greet thee, thou ſhalt not tell how to take it. Secondly, when they are gone to bed, and faſt aſleepe, awake them not with thy cries, but make ready to follow after, ſo the time ſhall be beſt redeemed, the loſſe and croſſe beſt improued, and Satan (who loues to fiſh in ſuch troubled waters) moſt preuented; and ſo farre this vſe.
We will touch vponupon a third as we paſſe, and that is this: muſt we all die? then here is a cooler for the wicked, and comfort for the godly. The wicked holds all his comforts onelyonly for tearme of life; death ends his wealth, his glorie, his peace, his ioy, his comforts, his contentments; all his portion is onelyonly in this life,Pſal. 17. ſaith the Prophet; all the ſweet he hath, foregoeth death; after he hath a portion indeed, but it is a portion of fier and brimſtone,Pſal. 11. of ſtormes and tempeſts, of anguiſh and tribulation, of ſhame and confuſion, of horror and amazement in a firy lake, from the preſence of God in the middeſt of curſed ſpirits. Thus death muſt needs be terrible to him, but as comfortable to the godly; for it makes his croſſes as ſhort, as the others comforts; the wicked cānot promiſe to himſelfe comforts of an howres length, nor may the godly threaten himſelfe with croſſes of an howres continuance: death in an inſtant turnes the ſinners glory into ſhame,Anima abſoluitur, corpus reſoluitur. Ab. de bono vit. e. c. 8. pleaſure into paine, comfort into confuſion; death in an inſtant eaſeth the godlies body of all paine, his ſoule of all ſinne, his conſcience of al feares, and leaues him in an eſtate of perfect happineſſe. Let then the godly comfort himſelfe in thoſe thoughts, which kill the wicked, euen in thoughts of death; let him for outward troubles reſolue, that death will be to him (as Michal once to Dauid) a meane to rid him of the hands of ſorrow; ſo that afflictions ſhall meete with none other then Sauls meſſengers did, a dead trunke in ſtead of a liuing Dauid: let him comfort himſelfe in the thoughts of his owne death, as once Eſau in the thoughts of his fathers, The dayes of mourning (ſaid he) will ſhortly come, then I will ſlay my brother: but the day of refreſhing (let the Chriſtian ſay) wil ſhortly come, and then I will ſlay my enemies, pride, vnbeliefe, ſelfe-louelove; yea, all corruptions, all tentations, all miſeries, which ſtand ſome aboue vsus, ſome about vsus, as the inſulting Philiſtimes about Samſon, ſhall end with the ſame blow, and fall with the ſame clap with our ſelues: happie they whoſe miſerie is no longer then life; but woe be to the wicked, whoſe iolity ends when death enters, and whoſe torments ſuruiue death it ſelf, and ſo we leaue Samuel to his reſt.
Well, Samuel is well himſelfe, but in what caſe doth hee leaue his poore neighbours at Ramah, that the Text now ſpeakes, and it is my trouble (yet better one then al troubled) that I muſt ſpeake it ſo briefly: Iſrael, ſaith the Text, Iacobs iſſue, Gods people, all Iſrael, diſtributiuely taken, that is, of all forts ſome were gathered in great troopes, either by publike command, or of their owne voluntarie, or both waies; firſt to lament, according to the then cuſtome in moſt ſolemne manner Samuels end, and their owne loſſe; and next (to honour him) at his buriall in his Ramah. Here you ſee we hauehave farre to goe, and little time to ſpend, the faſter I haſten, the more you will hearken, and then I runne: the points, which in a paſſage or two muſt be touched from this part, are two; the firſt is this, Samuel a publike and proſitable man dieth, Iſrael publikely mourneth: you ſee what followeth; Doct. 1 Great and publike loſſes muſt bee entertained with great and publike ſorrowes; ſorrow muſt be ſuited to the loſſe, as a garment to the bodie, a ſhoe to the foote; when the cauſe of griefe is great, the meaſure of griefe muſt bee anſwerable. This is one principle, when a good man and neighbour dies, there is cauſe of great ſorrow: this is another, the inference will ſoone follow, and reſult hence, and that is our concluſion; Good men of publike vſe and place, Doct. 2 ſhould neuer paſſe to the graue vnlamented; their death ſhould be conſidered and be wailed. Shall we proue this? God complaines when it is not ſo, in Iſaiah, The righteous periſh, Iſaiah 57.1.and no man conſidereth it. Next the Church hath practiſed euer this: when Iacob died, hee was lamented; ſo Ioſeph; ſo Ioſiah; ſo Stephen. Thirdly, wicked men hauehave performed this for good men, as Ioaſh for Eliſha; O my Father, my Father, 2. Kings 13.14.the Chariots of Iſrael, and the Horſemen of the ſame. Fourthly, good men hauehave performed this for wicked men, when vſefull Gouernours, as Dauid for Saul, 2. Sam. 1.19. Laſtly,2. Sam. 1 19. Laſtly, reaſon calls for it; we muſt mourne, in reſpect of the cauſe of ſuch mens deaths; not priuate, but publike ſinnes too. Reaſ. 1 God neuer beheads a State, a Countrie, but for ſome treaſon. If Samuel die, it is becauſe God is angrie with the people: the ſheepe be not thankfull nor fruitfull, therefore the ſhepheard is ſmitten.
Secondly, in reſpect of the conſequents; take away good men, and good Magiſtrates, and ſecret ſinners grow open deſperate; the State lies open as a field vnfenced; the godly either, mourne with Iſrael, or hide themſelues with Dauid. The righteous is taken away from the euill to come, ſaith Iſaiah; Iſay 57.1.ther's a ſtorme comming ſo ſoone as he is houſed.
Thirdly, in reſpect of the loſſe it ſelfe; righteous men in the time of peace are the pillars of a State, they vphold the Iland, ſaith Iob: In time of warre and peace the horſemen and Chariots of their Iſrael; like Salomons waiters, for ſafety and honour; as needeful in a State as the head in the body, a ſtake in a hedge.
Now ſhould it be thus when vſefull perſons die? Ʋſe. what then ſhall we ſay to theſe times, wherein men hauehave not put off pietie onelyonly, but nature alſo? No maruell if the Prophet complaine the righteous periſh, and no man conſidereth it in heart. The wife periſheth, and the husband doth not conſider it; the parents periſh, and the children do not conſider it; the children periſh, and parents do not conſider it; few ſuch brethren as Dauid to Ionathan; ſuch husbands as Abraham, ſuch children as Iſaac, Blind Polydor could taxe this, de iuuen. l. 6. c. 9. in vsus of England.ſuch fathers as Iacob. Theſe long, and long felt ye loſſe of their deareſt friends: but now one month is enough to weare out al thoughts of a brother, nay of a child, nay of a mother, nay of a wife; nay in the neareſt tyes, one in that ſpace may bee buried, a ſecond woed, a third married. Now when nature dies, ſhall we looke for any life of grace? When theſe ſo neere be forgotten, can we hope that the righteous ſhal be remembred? The righteous ſaid I? nay his death is ſome mans life, they ſit like Ahaſhueroſh and Haman drinking, when all Iſrael is lamenting;…ſt. 3.15. they ſhoote with Gath and Askelon, as in the day of harueſt; & (like impure Philiſtimes) ſport themſelues with others miſeries. But ſtay your ſelues (prophane mockers) died Samuel like a foole (as Dauid ſpeakes of Abner)? or is his death any aduantage to you? No, his death is his owne gaine, but your loſſe; his death tels you, that you muſt die; thoſe ſoules of yours muſt bee torne from your bodies, thoſe bodies of yours muſt be mangled by death, after death you muſt be iudged, after iudgement plagued a 1000 yeres; when that's done, then another, then another, and another, and another; ſo long as God liues, ſo long your plagues ſhall laſt. His death tels you,Exod. 32. that you are left as Iſrael in Moſes abſence, naked. The righteous being remoued, you lie open to all ſinnes, ſnares, tentations, ſorrowes, and hauehave none to caſe and helpe you by his prayers. Your ſecret ioy at his death ſhewes you to be ſecret hypocrites: for what true member can part with a fellow member, without ſome ſorrow? your reioycing at calamities, preſages your owne miſeries, as Salomon tels you; and therefore tremble, and mocke not; mourne and ieſt not; ſay (if not in louelove to the righteous, yet) to your ſelues, My Father, my Father, the Chariots of Iſrael, and the horſemen of the ſame. But let vsus affoard them a little mirth here, that hauehave none elſe-where; and for our ſelues, ſith God complaines, that the righteous periſh, and no man conſidereth his death, lets ſpend ſome thoughts vponupon that point, That the righteous periſh, who ſeeth not? Nay alas who ſeeth it? The Lord hath been vponupon vsus theſe many yeeres, and comes not in fauour to weede out the worſt, but in diſpleaſure to gather the ripeſt; amongſt the ſonnes of Maieſlie, hee hath ſmitten at the chiefeſt; amongſt our Nobles he hath taken of the beſt. Come to the gent…e, and the beſt goe. Nay, what ſhall we inſtance any farther? Death hath been at the Court, in the Citie, in the Countrie, in the Vniuerſitie, in places of higheſt marke, of greateſt zeale, and hath fetcht away the beſt, of Princes the beſt, of Nobles the beſt, of Magiſtrates the beſt, of Captaines, of Scholars, of Chriſtians, of all ſorts (all moſt) the beſt; and ſhould not this be conſidered? But there is more then this, in the Egipt of this world; we hauehave hitherto found a Goſhen: hitherto in hardeſt preſſures, & worſt meaſures Dauid could go to Samuel in Ramah, and there meete with good counſell and comfort: but now both Samuel himſelfe dies, and poore Dauid muſt flie. Shall I (beloued) ſpeake as the thing is? In the fall of one Cedar of Ramah wee hauehave loſt much ſhade and ſhelter; in the ſplitting of one veſſel of price (wherein we had all our intereſſes and aduentures) we are all looſers: what we hauehave loſt, we ſhall better ſee ſeuen yeeres hence, then now: but looſers we are, all looſers; Wife, Children, Neighbours, Friends, Miniſter, People, all looſers; ſo that here that is verified, which was anciently vttered of another, in one we hauehave loſt many; a chaſte Husband, a tender Father, a religious Magiſtrate, a kind Neighbour, a good Church-man, a good States-man; in few, a Samuel. Speake I this after the fleſh to pleaſe? No, I ſpeake it for vſe to profit: I report my ſelfe to your hearts. You tell me that you hauehave a publike loſſe, your mouthes hauehave vttered it, your faces ſpeake it; my eares, and eyes hauehave receiued it from you: and if ſo, then ſee what followes; if we hauehave Iſraels loſſe, we muſt make Iſraels lamentation; if with them we hauehave loſt in one many, at once much, we muſt be much and many in bewailing this loſſe.S…th 1.20. Is our caſe Naomies? ſay with Naomi, call me pleaſant no more, call me bitter, for God hath fed me with bitterneſſe, and witneſſed againſt me: by denying mee this comfort, he teſtifies my vnthankfulneſſe for it. Is our place Dauids? let vsus take vp Dauids words with Dauids affection; I am diſtreſſed for thee brother Ionathan, 2. Sam. 1.26.very pleaſant haſt thou been to me, thy louelove to me was wonderfull, paſſing the louelove of women. Are we as Dauid to Saul, Iſaac to Rebekah, ſonnes? Are we as Ieremiah to Ioſiah, Prophets? As Dauid to Abner, Kinſmen? are we by any name intituled to this loſſe? mourne, then mourne, not as the infidell deſperately, nor bitterly as doth the froward; but ſoberly as did Dauid, when Abners death put him to a faſt. As God in life, ſo let vsus in death put a difference betwixt Samuel and Iehoiachim; Ier. 12.18.let the one be buried in ſilence without an, Ah my brother, Ah ſiſter, as Ieremiah deſcribes it in his 22. Chapter: but for the other, all Iſrael muſt mourne with an holy mourning. Let his deareſt yoke-fellow ſay, Ah mine vnthankefulneſſe and vnfruitfulneſſe. let children ſay, Ah our diſobedience and ſtubburneſſe! and ſeruants, Ah our idleneſſe and vntruſtines! and all, Ah our folly and frowardneſſe! Who could not ſee vertues through frailties, and corne through chaſſe, til we had loſt all. Theſe ſinnes of ours hauehave ſtript vsus of a Samuel, and couered vsus with darkeneſſe. He is gone, the arme and ſhoulder is fallen from this our little body, the ſooner for our ſins; let vsus ſee it, or elſe what abides vsus. In the body what medicines cannot doe, cutting muſt; what that cannot, burning muſt, or elſe nothing, (ſaith the maſter of Phyſick).Hippocrat. It is ſo in the ſoule to, Oh that we could ſee it! In our friends ſickneſſes we hauehave been medicined, in priuate diſtreſſes launced, but in the loſſe of publike perſons the Lord proceeds to burning. If theſe wounds vponupon the very head of vsus ſtrike vsus not downe. What ſhall next bee ſmitten but our heart it ſelfe? Well, Iſrael laments, and he hath cauſe; what doe they next? that next we muſt heare.
They burie him, and the place and manner bee obſerued. For the place, they bury him (at his houſe in Ramah), the ancient and the Manner houſe, his father dwelt there before him, 1. Sam. 1;1. Sam. 1.19. where alſo you may bee informed touching the towne. Whereas there were of Ramahs foure or fiue,v. Adrichom, of foreign. this was Ramah Zophim in Mount Ephraim, which borrowes his name from the ſituation of it; it ſtood high, and the name importeth no leſſe. In this Ramah Samuel ſometime liued as a Magiſtrate, and here hee is interred. For the ſolemnity of the Funerall, it is ſuch as argues Iſraels louelove, and Samuels worth, they doe him all the honour that is poſſible. Firſt, (Iſrael) the firſt borne of men, the glory of the world comes to the Funeral, (all Iſrael) all at once in the ſame place; they come from far, they come vponupon the wings of the wind, they come (to lament) al mourners they come (to burie him) to bury him in his owne towne, (at his owne houſe); what can be done more in Samuels honour? To bee buried is an honour, buried in ones owne countrey much, in his owne place more; but to bee ſo buried as Samuel was, in ſuch a place, by ſuch a people, with ſo many teares, ſo great a ſolemnity, this is Samuels happineſſe, and the Saints honour. You ſee then our third doctrine.
An holy and profitable life ends in an happy and honourable death: Doct. 3 life is deaths ſeeds-time, death lifes harueſt; as here we ſowe, ſo there we reape; as here we ſet, ſo there we gather, of holineſſe, happineſſe, and of a bleſſed life, a death as bliſ-full. He that ſpends himſelfe vponupon God and man, ſhal at the laſt hauehave all the honour that heauen and earth can caſt vponupon him. So Samuel found it, ſo Iacob, few men comparable to him in holineſſe, as few ſo honourably buried. So Aſa, 2 Chron. 16.14.Hezekiah, Ioſiah, Dauid. &c: but eſpecially for Ioſiah, and Hezekiah, thoſe great reformers, thoſe profitable members, the text takes ſpeciall notice of their obſequies. Ioſiah hauing receiued his deaths wound abroad, is brought home in his chariot,2. Chron. 35.29. and much honour attends him to his graue; he is buried amongſt his fathers and friends; all Ieruſalem, nay all Iudah, and the neighbouring townes are mourners; nay not profeſſors onelyonly, but Preachers too, as Ieremy is expreſſed. Theſe ſo mourned, as that their lamentation grew into a prouer be, Zach. 12. God and man concurred in this, that Ioſiahs name ſhould neuer die.2. Chron. 32.33. And as for Hezekiah, the holy Ghoſt points vsus to his life and death; in his life time he was of greateſt vſe for Church and Common-weale, therefore when he died, Iſrael ſlockes to the buriall; and where is he buried? in the chiefeſt Sepulcher of Davids ſonnes, and how? with greateſt honour; all Iſrael (ſaith the text), and Iudah too met together to doe him honour at his death, 2. Chron. 32.33. He ſtudied their good in life, they his honour at his death: thus a profitable life reſignes to an honourable death: thus are they honoured of all that minde. Gods glory, and the common good. A matter of leſſe marnell, if we conſider three things: Firſt, that God hath vndertaken taken it ſhall be ſo, 1. Sam. 2 30.They that honour me ſhall be honoured by me, ſaith truth and honour it ſelfe: and in the hands of wiſedome is honour, as well as wealth, Prou. 3. Secondly, all matter of diſgrace is remoued by death, life and ſinne in the godly die together: when God diuides the ſoule from the body, he ſeparates ſinne from both; ſinne for the puniſhment he will not ſmite; ſinne for the ſtaine, that ſhall not blemiſh. Thirdly, he ſwayes the hearts of men to thoughts of mercy towards his, when once departed; hauing firſt couered their ſinnes himſelfe, he wipes the remembrance of them out of the heart of men, and preſents them with a daily view of grace and vertue. Thus Samuel that was ſo much quarrelled in his life, is as much honoured in his death; when hee dies, mans en…e dies, his owne corruption dies: God will ſee none iniquity in Samuel, men after God ſhall doe the like.
And is this ſo? then here we ſee what courſe muſt bee taken, Ʋſe. if we will arriue at honour; men may dreame to meete with honour in many pathes; they may thinke to make their name by other meanes: but when they hauehave tyred themſelues in ſeeking this in by-paths, as the young ſtudents Elyahs body, they muſt with them ſeeke in heauen,2. King. 2.16. if euer they will finde. All honour comes from aboue, and there reſts where the God of honour places it; ſo that hee muſt be wonne by a godly life, before that honour can bee obtained. Beleeue it (brethren) nothing mends the name, but what mendes the ſoule; Nebuchadnezzar may hauehave wealth, Achitophel wit, Herod ſpeech, Sh…bna a tombe, Ahab all, and yet be baſe and contemptible. Doeg may fawne, Diotrephes climbe, Iezabel paint, Abſalom plot, and yet leaue their name as a curſe: theſe, theſe things that grow out of the dunghill, or duſt, will neuer build a name of honour, becauſe they will neuer worke any life of grace. The onelyonly way to honour is through vertue, in the Heathens iudgement; a ſpeech as true as truth it ſelfe, if we vnderſtand it of the exerciſe, not of morall vertues, but of ſauing grace. A godly fruitfull life, hath a fairer proſpect towards honour, then all the aduantages in the world beſides. Be one as poore as Oneſimus, yet if Oneſimus, that is, profitable, his name outliues him: be one as great as King Iehoram, or Iehoiachim, if he idle out his life, he dies vndeſired, he liues vnlamented. In the ſecond of Chron. 24,2. Chron. 24. we hauehave two notable inſtances in one Chapter, to this purpoſe; the men are Ioaſh, and Iehoiadah, the difference much betwixt them; the one was a king, the other a ſubiect: in life this ods, the one was truly profitable and godly, the other contrary; in death therefore thus they are differenced, Iehoiadah waxed old, the other was rotten before tipe: next, Ichoiadah died naturally, the other by a violent hand: Ichoiadah in the louelove of all, the other in the hatred of his owne men: Ichoiadah buried amongſt the kings; the other denied that honour; the reaſon? Ichoiadah (ſaith the text) had done good in Iſrael and towards God and his houſe, Ioaſh neither: what is the inference? ſurely this, the memoriall of the righteous is bleſſed, the name of the godly ſhall remaine for euer. God hath allowed both the good and the bad their portion;Prou 10. the righteous hath a double bleſſing, the wicked a double curſe vponupon his name. The bleſſings are theſe; the name of the righteous is bleſſed, his memoriall precious, his name a perfume: ſecondly, his remembrance is for euer, Pſalm. 112. The curſes theſe, the name of the wicked rots, it quickly comes to nothing; whileſt it laſts it ſtinkes like carrion, and at laſt is left as a curſe behind him, as Eſay ſaith. What we heare ſpoken, we ſee executed in all ages. Conſult with your owne experience, and tell me whether the names of Idolaters, drunkards, adulterers, ſwaggerers, be not rotten and accurſed; in deſpite of all titles, offices, policies, fauours whatſoeuer: when in the meane the righteous (notwithſtanding all ſlanders, clamours, imputations, and aſperſions) is of bleſſed name and memorie; and if ſo, feede vponupon the wind no longer, build Babels no more, lay no more foundations in hell, whileſt you thinke to erect a building by flattery, baſeneſſe, dependancie, lying, ſwaggering, &c: but goe to the Lord of honour for laſting honour; pray much, reade much, heare much; honour him in all the paſſages of his worſhip, and you hauehave his word for your preferment: and as for men, bee to them as Iehoiadah was, profitable, and they ſhall bee to you as Iſrael to him, mercifull. Ah the fruitfull liuer findes mercy in his death, his conſcience fauours him, and hartens him vponupon death it ſelfe: the Angels of God (thoſe officers of heauen) comfort him and fetch him in all ſtate to his crowne, the Lord of glory receiues him with all honour, and puts vponupon him the glory of heauen the Saints departed regard him as a part of themſelues, of Chriſt; the Saints liuing honour his name, and follow him to heauen, with their loues and affections: the wicked hauehave a word of commendations for him, and the blind Balaam can ſay, O that my end might be like his!Numb. 23. thus honour and happineſſe (and nothing elſe) abide vsus hereafter, if now we can lay forth our ſelues to God and mans aduantage. But for the wicked who beſtow themſelues in the world like drones in the hiue, who either hauehave no calling, or doe no ſeruice, and towards God ſo demeane themſelues, as if they were his betters; ſcorning his children, ſcoffing at his Word, trampling vponupon his Name, his Sabbaths, his Worſhip; let them neuer deceiue themſelues, their names ſhall rot, they ſhall find no fauour in death, their conſciences ſhall brawle them out of all quiet: men ſhall riſle into their hues; their whoredomes, treacheries, villanies ſhall flie through the world; eueryevery drunkard ſhall ſit vponupon them; eueryevery rake-hell iudge them, cenſure them, libell them. In the meane, whileſt that the name is thus torne below, the ſoule is brought before the Iudge, conuicted, committed to hell; couered with ſhame, deliuered vp to euerlaſting contempt. O then be not curſed, but bleſſed, be happy, be honoured, bee well thought of in life, well ſpoken of after death; be righteous, be humble, be ſeruiceable; this is the way as heauen tells vsus; a Samuels life will draw on a Samuels death, nothing elſe.
In a ſecond place, let this afford a double comfort to fruitfull members, and faithfull Chriſtians: Firſt, for themſelues, let them know that the world will change ere long; the wicked, who hauehave now the applauſe, muſt downe; the godly, who as yet are vnderunder ſhame, ſhall ſhine.Franzius in his hiſtor. Sacra. The wicked (as one ſpeakes) are like hawkes, of great eſteeme whileſt liuing, but after nothing worth: the godly (on the other ſide) are compared to tamer fowle, which are huſht forth, and little heeded whileſt liuing; but after death are brought into the Parlor. Semblably in the dayes of life, impietie hath the hand: after death the difference is as much betweene Saul and Samuel, Ioaſh and Iehoidah, as betwixt the Faulcon and Capon, Hauke and Hen. Yeeld then (beloued) to the worlds ſonnes; let them hauehave the place, giuegive them leaue to ſpeake; the time will come when honour ſhall know its home, and innocencie hauehave its crowne: all the wiles in the world ſhall not keepe the wicked from contempt; nor all the wits in hell the godly from honour. Samuels name may be ouer-caſt and clouded for a time, but in the end his light will ſhew it ſelfe. Whileſt he is preſent, hee is not valued, his ſonnes were naught, his place meane, his gouernment vile: but this is Samuels honour, when gone, he is miſt; when dead, he is lamented; all Iſrael ſtriues to doe him all honour; bleſſed bee that life that ends in ſo glorious a death; thrice happie that man, whō Angels, God and all men do ſtriue to honor. Next for the godly friends, they hauehave wherin to comſort themſelues, for as much a holy life empties if ſelfe into an honourable death. A true Chriſtian may trauell in life vnderunder troubles and contempts: but marke his end, and you ſhall find (as peace, ſo) honour. When he is buried, a true and honourable funerall is ſolemnized: euen mourne not in the face, but in the heart; reſpect him not in ſhew, but in truth; their cōſciences reuerence him, their ſoules find a miſſe of him: the Angels of heauen man him in a goodly traine to heauen, the Saints on earth follow him with greateſt affections to his graue: ſeuen, nay thrice ſeuen yeeres after the funerall he is not forgotten. Thus are the men whom the great King loues honoured: if any of ours hauehave performed ſuch a life, that he hath attained to ſuch a death, there is no place for repining. If God ſlay Aarons Leuit. 10.he muſt be ſilent: If he honour ours, ſhall we murmur? What, ſhall Bethuel part with a daughter; Laban with a fiſter for an Iſacks ſake? Shall Barzill…i in his age part with his ſtaffe, 2. Sam. 19.his ſonne, when he is to liue in Dauids Court? Shall men and women beare with patience the abſence of deareſt friends, when it is for their outward preferment; and when Chriſt would marry a child, preferre a friend, aduance our acquaintance, ſhould wee ſtand off? No: if this bee the worſt that death can doe to the godly, to ſtrip him of his raggs, and clothe him with robes; to free him from all contempts, and poſſeſſe him of greateſt honours; to redeeme him from all ſhame, and to crowne him with glorie in the harts, mouthes, conſciences of men, in the face of heauen and earth: lets neuer frowne vponupon friends departure, but rather ſee (if poſſible) the meſſenger of this good ridings, and bleſſe the Lord for our aduācemētsin theirs. Indeed (beloued) we weep too faſt, when teares denie fight of mercies: in the death of Samuel there is game to him, as well as loſſe to vsus, both ſhould be remembred. I know many preſent ſenſible of the one, I ſhall be wrongfull to conceale the other. Truth it is, there is fallen a great man in Iſrael: But how fallen? like Abner vponupon a violent hand? or died he like a foole? Was he vnſenſible of his eſtate? Were his hands, his mouth, his heart tied? Was his end without honour? No brethren, he died in a full and ripe age, when the Lord had made the moſt of his life; he died in peace, he died with hopes of life in his heart, with words of grace in his lipps, and his Sunne did ſet in the higheſt point,Vt eſſe Phaebi dulcius lumen ſolet iam tam cadentis. in greateſt brightneſſe: time, place, manner, company, men, Angels, God, and all conſpired together to doe him all honour in his death. Bleſſe the God of all ſpirits for this, all ye that are intereſſed in the ſame profeſſion and religion. Bleſſe the Lord for this, that hee ſo died, in ſuch a place, in ſuch a time, in ſuch a ſort, as the diuell hath receiued a foile, and religion grace and honour by it. And thus Iſrael hath done his part in mourning, in burying Samuel at his houſe in Ramah.
Now where is Dauid? ſoone after Samuels death, you find him in the Wilderneſſe of Paran; and this clauſe is like a corner ſtone, of double vſe, it cloſes one courſe and beginneth another. This Paran was a Wilderneſſe, vaſt and fearefull, mountenous and rockie, hither Dauid eft ſoones repaired, when by Saul he was perſecuted: But why at this time? truely now hee hath fewer friends then before. Samuel hee much vſed before, as the ſtorie ſheweth vsus: but now Samuel is gone. Now againe hee hath more enemies then before; Saul will be more bitter, falſe friends will bee true enemies: yea now Ramahs refuge (perhaps) will yeeld perſecutours, and Samuels ſonnes as like to hurt as harbour him; ſo that it is time for Dauid to flie. I ſhould doe you the greateſt wrong to purſue my meditations at large, giuegive me leaue to mind you of my thoughts, and I will fauour your patience. What a ſhame is it for Iſrael, for Ramah, for Samuels houſe, that when the Old man is gone, Dauid dare ſtay no longer amongſt them? O what a ſhamefull change is this! what a blemiſh to Samuels ſucceſſors, to all the Countrie! you that be in Iſrael ſuruiuing Samuel, take vntounto you the heart, ſpirit, courage of Samuel; when perſecuted Dauid comes vntounto you for ſuccour, driue him not into the Wilderneſſe; and let the friends of Samuel continue the life of Samuel in their houſes and behauiours. Ramah was a Citie of refuge for diſtreſſed ſtreſſed perſons, an habitation for the Leuites, a Colledge for the Prophets, thither Dauid was euer welcome; for Dauid to be thruſt out by Doeg, to be courſed frō Ramah into the wilderneſſe of Paran, is ſuch a blemiſh to the place as can neuer be waſhed out. But why (to goe on) feares Dauid more now then before? good reaſon, Saul and all like Saul will now ſhew themſelues, and turne the inſide outward. Samuels death is twice mentioned, and either time a ſhrewd pranke of Sauls: firſt, hee perſecutes Dauid, as here: ſecondly, hee runnes to Witches, 1. Sam. 28.3, 7. In Samuels life-time Witches went downe: but when Samuel was dead, Saul can reliſh ſorcerie well enough. Thus the thoughts of many hearts will be diſcouered vponupon a Samuels death; let Iehoiadah be buried, and Ioaſh will come to his bent againe. Let Salomons head be once laid, good men, wife men, a fathers friends will be neglected; greene heads, worthleſſe perſons ſhall bee entertained: Rehoboam would not hauehave done ſo in Salomons dayes; but he is dead. Looke to it, looke to it (my brethren) all yee that hauehave profeſſed louelove, zeale, religion in Samuels daies, that now you ſhew not Sauls ſpirit; be ſetled, be reſolute ſtill for God, for the Word, for profeſſion, ſith the precept and the promiſe, and the promiſer, and heauen promiſed ſtands as they did. If now any of you ſhall ſteale from God, and flie to the enemie; ſhal giuegive ouer his profeſſion, and turne perſecutor, ſcoffer, hee proclaimes his owne hypocriſie: God from heauen proclaimes him a traitor, and will follow him with a crying conſcience, and reſtleſſe heart, till he hath laid him as low as hell. But whither flew Dauid? a poore refuge he hath yet ſome; though Samuel be dead, yet he hath a ſhelter, ſuch as it is; Dauids life hangs not wholly vponupon Samuels. The ſinners of Sion now opened vponupon him, and followed him with full crie, Now his friend is gone, now his God is dead, now wee will bee vponupon him, VponUpon him! fooliſh men, his God dead! Dauids God liues, though Samuel bee dead. His friend he hath loſt indeede, but not his father; hee muſt no more to Ramah, but in Paran there be rockes, houſes; in heauen there is a rocke that will neuer faile: bleſſed be the Lord for this comfort; when the diuel rores, and the wicked rage, his Dauids are carried vponupon wings into the wilderneſſe, where they find a place. What ſhall I ſay more; Samuel goeth to heauen, Dauid muſt abroad, both muſt from Ramah: ſee what death can doe, it maketh a diuorce betwixt deareſt friends. What of that? Therefore truſt not in friends, therefore dote not vponupon friends; therefore call vponupon friends whileſt preſent, and ſay, this child muſt ceaſe to be my child, this father to be my father, we muſt be to one another, as if we had neuer been with one another; and therefore thinke of a departure. Therefore (in the ſecond place) make ſure Gods louelove, get him to be thy friend, and that friendſhip is impregnable. Children thou maiſt looſe, and wife, and parents, and friends; death can ſweepe away theſe: but thy God thou canſt neuer looſe, if once at league with him; come what will come, he will be euer for thee, euer with thee; if in priſon, he will be there; if in exile, there; if in the ſeas, there; where thou art with prayers, he will be with comſorts. And therfore if a ſeruant, get this Maſter; if a child, this Father; if a widow, this Husband; and then though all friends die, yet thou ſhalt liue ſo long as the heauens laſt, and Chriſt Ieſus liues; and liue in peace, and die in hope, and riſe with ioy, and reigne in glorie.
Thus Iſrael and we hauehave brought two Samuels (theirs and ours) to their lodging; both faithfull in their places, honourable in their deaths; both ſo neare in agreement, that in the ſtorie of the one, you may reade the life of the other. My Text here ends it ſelfe, and proceedes no lower into a particular commendation of Samuel; and therefore if I follow my Text, rather then the times, it will not be offenſiue. Indeede Samuel is like to ſuch fruit as is ripe, and good when it is gathered, yet better if it lie a while: let him hauehave a time of mellowing, now hee is gathered; and his owne worth and our want, will ſet lum farre beyond all verball praiſes. In the meane, lets turne our ſelues from praiſing man, to praiſe that God, to whom the praiſe of all that is praiſe-worthie is only due, &c.
FINIS.
Poſtſer.I Was requeſted to enlarge and refine theſe points, but I find ſo much written of theſe arguments alreadie, that were is not more to ſatisfie others then my ſelfe, thou ſhouldeſt not (Reader) hauehave been troubled thus long. If thou canſt get any thing by theſe broken notes as they be, do; if God euer make mee able to doe thee a better turne in any other kind, I will. In the meane, the bleſſing of God be vponupon vsus and our Church.
FINIS.
End of the text · Robert Harris, Samuels Funeral (1618)