Sermon Preached at the Funeral of Reverend Will Whitaker, Sermon

Sermon Preached at the Funeral of Reverend Will Whitaker · Sermon

p. 1ZECHARIAH I. V, VI.

Verſe 5. Your Fathers, where are they? and the Prophets, do they live for ever?

Verſe 6. But my Words, and my Statutes, which I commanded my ſervants the Prophets, did they not take hold of your Fathers? and they returned, and ſaid, like as the Lord of Hoſts thought to do unto us, according to our wayes, and according to our doings, ſo hath he dealt with us.

MY only Preface ſhall be this. I never did before, I never ſhall again, preach to this Aſſembly: All of us that are now met upon this ſad occaſion, ſhall never meet more, till the general reſurrection; it therefore concerns me to ſpeak, and you to hear, as thoſe that have one overture together for Heaven, which if it be loſt, it is loſt for ever.

The Prophet begins this Book with the heads of a p. 2Sermon of Repentance, which he prefixeth as a Preface to his other Prophecies, both of mercy, and judgement. And that fitly, Repentance being the only preparative for Mercy, and the only means to eſcape Judgement. He enforceth his Exhortation to repentance, from the conſideration of Gods diſpleaſure againſt their Fathers, Verſe 2. and from the hope of his former favour to them, Verſe 3. and that they ſhould not imitate their Fathers in contemning of God, Verſe 4. for though their Fathers dye, and the Prophets that admoniſhed them were all dead, yet the Word is permanent in all ages, and the truth of it appeared in the effects, which are yet to be ſeen, Verſe 5, 6.

I find a threefold Interpretation of the words; and though the laſt I ſhall name, is that which I conceive to be the right, yet I will not conceal the other two, and I ſhall tell you anon, why. Some take theſe words to be Gods inſulting over the Jews, as if he ſhould ſay, Now bethink your ſelves what befell your Fathers, are they not all extinct, and deſtroyed? to which the Jews as it were anſwer, What do you tell us of our Fathers? what difference is between them and the Prophets that preached againſt them, are they not both dead? to which God as it were replyes, though they are both dead and gone, yet his word did not want its effects upon their fathers. This Expoſition is received by many, and thoſe that are moſt antient.

A ſecond interpretation is that of Hierom, who takes this to be ſpoken of the falſe Prophets, as if he ſhould ſay, Where are the Prophets that flattered your fathers with promiſes of happineſs? are not they, and your fathers both dead?

But this third, which I take to be the genuine meaning p. 3of the words is this, as if he ſhould ſay, Your fathers they are dead, and you cannot now tell how it fares with them: the Prophets were but men, and they are dead, neither can they live alwayes to preach, or to ſee their Prophecies fulfilled: but though your fathers are dead, their puniſhments ought not to be forgotten: and though the Prophets are alſo dead, their Prophecies are not to be buried with them: I appeal to your conſciences and obſervation, did not the threatnings of the Prophets overtake your fathers, and catch them, as Huntſmen their prey, or one enemy another in ſlight, though they ſought to make their eſcape: and when they felt Gods hand upon them, then they were better adviſed, and then they began to come to the right knowledge of their eſtate: as Mal. 3.18. Then they diſcerned between the righteous and the wicked, then they felt the difference between him that ſerveth God, and him that ſerveth him not! Thus Calvin and Pemble.

But yet Sanctius in his Paraphraſe layes my Text the faireſt for what I deſigned in the choice of it; bringing in the Prophet as it were thus enquiring, and adviſing. Where are thoſe fooliſh Parents, that entertained my meſſage with ſcorn and laughter, as if the threatnings would never reach them? and where are thoſe Prophets, that foretold ſuch hard things? Shall they live for ever, that they may daily admoniſh you? No truly; the time is coming wherein true Prophecie ſhall for a long time ceaſe, and therefore hear while you may, the Prophets Oracles. The ſhort reſult of the words is this.

p. 4DOCT. Though Miniſters dye, their meſſage is immortal: they ſhould deliver it, and people receive it accordingly.

Were it not for overcharging your memories, I would have given it you thus;

Seeing thoſe that are taught, and thoſe that teach them, are both mortal, but the Word of God is immortal, and will certainly overtake us in this world, and follow us into the next, it ſhould therefore be a prevailing argument to every one of us, to make the beſt uſe of the preſent help of Miniſters for our thorow turning unto God.

People dye, and Miniſters dye, but the Word lives. Men firſt or laſt ſhall feel that Word to be true, which they are moſt unwilling to believe to be ſo; and thoſe things to overtake them, which they moſt induſtriouſly put fartheſt from them.

Chriſtians we deliver our meſſage, and we are called home to give an account to him that ſent us, men turn their backs upon the Word, and run away from it, and are never to ſeek for an excuſe, why they do no more regard it, but all this will not ſerve their turn; dye they muſt, and be judged they muſt, according to what they have heard, and how they have lived, and therefore it will be your wiſdom to turn to God, and make uſe of Miniſters while you have them. Alas, my Brethren, you may uſe us at your pleaſure (I do not mean you may lawfully do it, but you may really do it) and if your rejecting of our meſſage could but ſhake off your obligation, or fright your Judge from medling with you, you might vapour p. 5over us, and count it a piece of Gallantry to out-face poor Miniſters, and to out-brave their meſſage; but how long will you be able to carry it? How ſoon may a burning Feavor cool your courage? and the King of Terrors change your thoughts? now is your hour, (alas, 'tis but an hour, a little while) and the power of your darkneſs, that will not endure the light. But, Sirs, be it known to you, your ſleepy conſciences ſhall be awakened, and your ſelf-flattering dreams ſhall have an end, then that Word which you counted as wind, ſhall kindle upon you as fire, and there will be no ſtanding before it. Jer. 5.13, 14. Chriſt told his hearers, Luke 11.49. That the wiſdom of God ſaid, I will ſend them Prophets and Apoſtles; and ſome of them they ſhall ſlay and perſecute, &c. Here's unſearchable wiſdom, which we cannot fully know the reaſon of, till we come to Heaven. In Jer. 26. you have an account of Gods Commiſſion to Jeremy, the Spiritual Rulers entertainment of it, and the Prophets preſſing of them to a better reception of his meſſage, for their own ſake. Verſe 2. Thus ſaith the Lord, ſtand in the Court of the Lords houſe, and ſpeak unto all the Cities of Judah, which come to worſhiop in the Lords houſe, All the words that I command thee to ſpeak unto them; diminiſh not a word. The ſubſtance of his meſſage was the ſame with ours, [the ſame in all Ages] Repent, or periſh. We have no authority to abate any thing; our Commiſſion allows us not to alter a word, by way of indulgence to ſin, or diſpenſation from duty; if you like not the terms, quarrel not with us. Verſe 8. Now it came to paſs, when Jeremiah had made an end of ſpeaking all that the Lord hath commanded him (it is well that they would give him the hearing, and that they would hear him ſpeak out) p. 6that the Prieſts and the Prophets, and all the people took him, ſaying, thou ſhalt ſurely dye. Verſe 12. Then ſpake Jeremiah unto all the Princes, and to all the people ſaying, the Lord ſent me to propheſie againſt this City, all the words that ye have heard. Ver. 13. Therefore now amend your wayes, and your doings, &c. Verſe 14. As for me, behold, I am in your hand: do with me as ſeemeth good and meet unto you. Ver. 15. He doth as it were ſay, you may rid your hands of your Prophet, but you cannot do ſo of your puniſhment, though the Prophet were dead, his word would live; and though you may ſhuffle through many temporal dangers, yet the Word of God will certainly overtake you according to that in 1 Kings 19.17. —Him that eſcapeth the ſword of Hazael, ſhall Jehu ſlay; and him that eſcapeth from the ſword of Jehu, ſhall Eliſha ſlay. That is, though you eſcape falling by a forreign War, and though you may ſhift for your ſelves in a Civil War, yet you cannot eſcape the Words taking hold of you. Nay, though you were ſuch Sons of Belial, ſuch gyantly ſinners, that no man living durſt ſpeak to you, yet the Word of God will reach you. One Scripture-ſtory I commend to you, to this purpoſe; 2 Chron. 21.12. And there came a Writing to him from Elijah the Prophet, ſaying, &c. Not that this Letter was written by Elias in Paradiſe, and ſent by the Miniſtry of Angels, as Menochius interprets it, but plainly; the Prophet wrote this before his rapture; and left it behind him, to be delivered to Jehoram, after he ſhould have committed the forementioned abominations; we read a Prophecy of Joſiah by name, 1 Kings 13.2. which Prophecy was not accompliſhed till three hundred and thirty years after: Another of Cyrus by name, Iſa. 45.1. almoſt two p. 7hundred years before the accompliſhment. The plain truth was this, this Jehoram would not endure a living Prophet to declare the truth unto him; and therefore that he might be the more convinced, and confounded for his wickedneſs, here's a Writing brought him from one that was then in Heaven. Theſe inſtances may ſerve for a Scripture-demonſtration, That though Miniſters dye, their meſſage is immortal.

It is your profit I aim at in treating of this Doctrine; that I may therefore be more diſtinct and particular, I will parcell it out into theſe following Propoſitions. And now Chriſtians, I do in the name of my Supream Lord and Maſter ſolemnly require ſuch attention, as becomes thoſe that ſhall feel this truth in both worlds.

Propoſition 1. Thoſe that live in contempt of the Word, cannot out-live the power of it. Many perſons live and dye in a ſelf-flattery, that the threatnings againſt their ſins (the ſins that they are reſolved to live in) ſhall never overtake them. How many are there that ſtudy to be Infidels, and ſtrive to be Atheiſts; they would fain perſwade themſelves, that a Scripture faith is but a fancy; and that God will never be ſo ſevere, as we report him; but, yet a little while, and they ſhall feel the contrary. Others hear the Word, and are at preſent ſtartled, but their convictions wear off, and their ſenſe of duty dyes before them: Alas, Sirs, our obligations to duty do not ebb and flow according to our apprehenſions of it. The evil and danger of ſin doth not abate as we would have it. Ezek. 2.4, 5. They are impudent children, and ſtiffhearted: I do ſend thee unto them, and thou ſhalt ſay unto them, thus ſaith the Lord God. And they, whether they will hear, or whether they will forbear (for they are a rebellious houſe) yet ſhall know that there p. 8hath been a Prophet among them. Beloved Chriſtians, I pray you conſider it, The way of ſin, is the way of the greateſt folly in the world; for men will induſtriouſly live in ſin, and as induſtriouſly avoid taking notice of Gods indignation againſt it; and becauſe they take no notice, they are willing to perſwade themſelves, God takes no notice of them. Yet theſe very perſons, when they are under any qualms of conſcience, and any tendency towards repentance, then they as induſtriouſly perſwade themſelves, God muſt needs take notice of them, and that a few gripes of conſcience muſt needs be mortification ſufficient. Why, Sirs, what do you make of God all this while? But what need I ask this queſtion, ſeeing the Word of God hath ſo plainly reſolved it. Pſal. 50.21. Thou thoughtſt (ſaith God) that I was altogether ſuch an one as thy ſelf. The ſinner thinks, while he hath a kindneſs for ſin, God muſt needs indulge it, and when he is never ſo little uneaſie under it, God muſt needs pardon it; while he winks at ſin, God muſt not ſee it; and when he never ſo ſlightly looks up for mercy, God muſt not deny it. Oh, how do poor Miniſters find this by experience! Thoſe that while they are well, all we can ſay will not move them: If they ſend for us when ſick, we muſt ſay nothing to diſcourage them; we are harſh, and uncharitable, yea, uncivil, and not fit to viſit a dying perſon, if we diſturb them with any cloſe queſtioning of their repentance. Oh, 'tis a piece of cruelty to thruſt the probe of the Word into their feſtered conſciences; we muſt take ſins forſaking of them, when they can no longer commit it, to be their forſaking of ſin: and though we with never ſo much tenderneſs ſuſpect their eſtate, and beg of them to take heed of dying in a miſtake, that will then ceaſe p. 9to be cureable, yet ſuch language is not to be endured, we muſt (at leaſt) be diſmiſt with Felix his complement, Acts 24, 25. Go thy way for this time, when I have a convenient ſeaſon, I will call for thee. But that ſeaſon never comes: one while ſuch melancholy (for ſo muſt all ſeriouſneſs be called) will hinder the working of his Phyſick, another while 'twill break his reſt, and ſo he muſt rather be let alone to go to Hell, than be troubled with directions how to get to Heaven. Well, in ſhort, think what you will of us, and of our errand, both in health and in ſickneſs; though you carry it, as if 'twere alwayes too ſoon, or too late for you to be ſerious in Religion; the warning we give you, will have its efficacy, one way or other, Iſa. 55.10, 11. if your hearts be not melted, they will be hardned, by the ſhining of the Sun of Righteouſneſs; if you make it not your buſineſs to lay hold on eternal life, you cannot avoid it, but eternal death will lay hold on you.

Propoſition 2. Though Miniſters dye, their meſſage ſhall ſurvive them. The authority and certainty of our meſſage doth not depend upon our uſage in the world, nor our going out of it. It is an eaſie matter to quarrel with the meſſenger, but it is impoſſible to evade the meſſage. We are as ſubject to death as other men, and what if I ſhould ſay (I ſpeak it by way of enquiry, not poſitively) 'tis worth while to conſider, Whether there be not fewer eminently faithful Miniſters live to old age, than perſons of any other Calling whatſoever. They live more time (time worth the name of living) in one year, than others do in twenty: The keener the Knife, the ſooner it cuts the Sheath. Thoſe that run hard, are ſooneſt at the end of their race. But doth their meſſage dye with p. 10them? No ſure. What is ſaid of young Samuel, that lived to ſee his words verified, may be ſaid of thoſe that dye before they ſee any effect of them, 1 Sam. 3.19. The Lord was with him, and did let none of his words fall to the ground. Though men let them fall to the ground, God will not. 2 Tim. 2.9. I (ſaith the Apoſtle) ſuffer trouble as an evil doer, even unto bonds, but the word of God is not bound. I know not why we ſhould reſtrain this to the liberty the Apoſtle had while in priſon to preach to thoſe that were preſent, and to write Epiſtles to thoſe that were abſent, but it may alſo refer to the power and efficacy of the Word, that it never returns in vain to him that ſent it; thoſe to whom it is ſent, ſhall moſt certainly be the captives of his love, or of his wrath. And let me here put in one word for the comfort of believers, As God in juſtice fulfills threatnings, after the Miniſters, that publiſh them are dead; ſo God graciouſly fulfills Promiſes, after the Miniſters that declare them are dead. How many troubled ſouls are ready to conclude, upon the death of their ſpiritual Phyſitian, to whom (to their comfort) they have opened their grief; Oh now they have none to ſpeak to; now thoſe refreſhments they were wont to have ſhall ceaſe. No. Dear Chriſtians, fear it not; the Promiſes they have helpt you to apply, ſhall abide by you, and God will bring you into a profitable acquaintance with others, that ſhall through grace help you to experiment, that ſpiritual Phyſick will not loſe its efficacy by the death of the Phyſitian. Chriſt encourageth his Apoſtles with this, that they ſhould reap, what the Prophets only lived to ſow, John 4.37, 38. So that whether you are glad, or ſorry, that God takes away your Guides, the words they have ſpoken in the p. 11name of the Lord, ſhall to your ſorrow or comfort, certainly ſurvive them.

Propoſition 3. Though perſons to whom God vouchſafeth the Means of Grace, withdraw themſelves from under it, and remain willingly ignorant of their ſin and duty, yet the Word will overtake them, and find them out, and they muſt ſtand, or fall according to their entertaiment of it. How dexterouſly do many perſons diſtinguiſh themſelves out of their duty? and how induſtriouſly do others remain wilfully ignorant of it? little conſidering, that ſins of wilful ignorance are in ſome reſpects worſe than ſins againſt knowledge: e. g. Sins againſt knowledge are many times ſtriven againſt, and ſo through grace more eaſily pardoned, than ſins of wilful ignorance, which are alwayes induſtriouſly committed, and never ſtriven againſt. Beſides, ſins of wilful ignorance are alſo ſins againſt knowledge: for there's ſo much knowledge and ſenſe of duty, that they think if they knew more, they muſt do otherwiſe, or their ſin would be aggravated, and therefore they ſhut their eyes againſt the light, that they may ſin more freely: So that here's ſinning againſt knowledge, in their wilful ignorance; and ſo there's a double guilt, each kind of which is very dreadful. James 4.17. To him that knoweth to do good, and doth it not, to him it is ſin. Sin with a monſtrous aggravation. And Job 21.14, 15. for thoſe that ſay unto God, Depart from us: for we deſire not the knowledge of thy wayes. What is the Almighty, that we ſhould ſerve him? and what profit ſhall we have, if we pray unto him? God anſwers him, that for this his wilful ignorance, his eyes ſhall ſee his deſtruction, and he ſhall drink of the wrath of the Almighty. God will reward him, and p. 12he ſhall know it, Verſe 19, 20. Do but ſee at what a rate men are willing to compound with God, ſo they might but keep their ſin. Mic. 6.7. Will the Lord be pleaſed with thouſands of Rams, or with ten thouſands of Rivers of Oyl? All this for one tranſgreſſion: A dear bought ſin ſure! but he'l not ſtick at more than all this: Shall I give my firſt born for my tranſgreſſion, foreign Scelus meum, my Rebellion; the fruit of my body for the foreign peccatum, my error, or miſtake of my ſoul? Lord, if I may not compound with thee for greater provocations, yet I hope thou wilt compound with me for my leſſer ſins, the ſin that my ſoul is loth to part with, is but a little one: I'le do thee as much ſervice as ſhall make amends for ſuch a peccatillo, let me keep but this ſmall ſin, and I'le ſtick at nothing elſe. Wicked men will pretend well, and promiſe fair, and plead hard, ſo they may but keep their ſin, ſo God would but let them do what they have a mind to; but if not, they care not for hearing from him. Take notice of a doleful inſtance of this in a reſerved remnant, wonderfully delivered from ſeveral ſweeping Judgments; thoſe Jews I mean that were preſerved from the Sword, Famine and Peſtilence, by which ſo many were deſtroyed, that had eſcaped being carryed captive to Babylon, and were delivered from being carryed captive by Iſhmael: we might rationally think, the ſenſe of theſe mercies being ſo freſh, and preſent, they would be very much afraid of diſpleaſing God, and that they would not venture upon a known ſin, to prevent danger. But ſee the ſtory, Jer. 42.2.—6. they would have the Prophet tell them from God what they ſhould do, when as they were before hand reſolved what they would do. Yea, further, they are ſo impudent as to call God to be a true p. 13and faithful witneſs to what they nothing leſs intended, than what they ſo ſolemnly profeſſed and pretended. They ſeemed reſolved to do what ever God directed, were it never ſo diſadvantageous and dangeous to them: but when God forbids what they have a mind to, then Jer. 43.2. they ſay to Jeremy, Thou ſpeakeſt falſly: the Lord our God hath not ſent thee to ſay, Go not into Aegypt to ſojourn there. Whereas the plain truth is, had they not been reſolved even to pick a quarrel with God himſelf, they would never have propoſed a caſe ſo expreſly already determined in Scripture, as this was, Deut. 17.16. You ſhall not return to Aegypt—foraſmuch as the Lord hath ſaid unto them, ye ſhall henceforth return no more that way. Whence the Hebrews have a ſaying, That it is lawful to dwell in all the world, ſave in the Land of Aegypt: and therefore the Prophet might eaſily tell them, whence it was they pickt quarrels with the meſſage, Jer. 42.20, 21. Ye diſſembled in your hearts when ye ſent me unto the Lord your God, ſaying, pray for us unto the Lord our God: and according to all that the Lord our God ſhall ſay, ſo declare unto us, and we will do it. Verſe 21. And now I have this day declared it to you, but ye have not obeyed the voice of the Lord your God, nor any thing for the which he hath ſent me to you. And when they were a little heated by the Prophets unwelcome meſſage, they plainly tell him, Jer. 44.16. As for the word that thou haſt ſpoken unto us in the name of the Lord, we will not hearken unto thee. When once it comes to this, 'tis time for God to tell them, Jer. 44.28. You ſhall know whoſe words ſhall ſtand, mine or yours. They ſhuffle all they can before they come to tell God to his face, they will not obey him, but God tells them all along what p. 14they muſt truſt to, God will neither be flatter'd nor hector'd to any gratifying them in ſin.

Propoſition 4. Former threatnings and the execution of them ſhould excite us to repentance, though the Prophets that denounc't the one, and the people that felt the other are dead and gone long ſince. The Apoſtle Peter tells the Iſraelites of Sodoms caſe, 2 Pet. 2.6. how God turn'd the Cities of Sodom and Gomorrah into aſhes, condemning them with an overthrow, making them an enſample unto thoſe that after ſhould live ungodly. And the Apoſtle Paul tells the Corinthians of Iſraels caſe, 1 Cor. 10.5, 6, &c. With many of them God was not well pleaſed: for they were overthrown in the Wilderneſs. Now theſe things were our examples, to the intent that we ſhould not luſt after evil things, as they alſo luſted, &c. Chriſtians, you have the Scripture Records in your hands, how God hath dealt with ſuch ſinners as you are: In the very ſins you are guilty of, you have inſtances of Gods diſpleaſure. Is God more favourable to ſin now than formerly? If he be not ſo quick in temporal vengeance, you have the more cauſe to fear eternal. God is infinitely holy, and cannot be leſs holy than he is, unleſs he ceaſe to be God, which is utterly impoſſible. There's no way of getting off the guilt of ſin without repentance (in grown perſons I mean) the blood of Chriſt, will not do it without actual repentance, Chriſt himſelf tells you, that unleſs you will take warning by others, your ſelves may be made an example to others, Luke 13.1, 5. Thoſe againſt whom God ſeems moſt ſevere in this world, are not greater ſinners than others: But except ye repent, ye ſhall all likewiſe periſh.

p. 15Propoſition 5. The death of ſome Miniſters ſhould provoke us to make better uſe of all Miniſters, living and dying. And the ſpeaking to this, may ſerve for Application of all the reſt.

1. The death of bad Miniſters ſhould at leaſt ſtartle us. I begin with theſe, becauſe ſome take my Text to ſpeak of falſe Prophets, which though I think they miſtake, yet we may gather inſtruction from it, ere we reject it. Wicked Miniſters are Maſter-builders of the Synagogue of Satan; inſtead of attempting to break the heart with piercing convictions, they daub it over with untempered morter: Scripture they wrack 2 Pet. 3.16. (foreign) to ſpeak what the Holy Ghoſt never intended: and they will put pillows under their elbows, that they may ſin at eaſe. God chargeth them with hunting of ſouls, Ezek. 13.18. but 'tis not to ſave the ſouls alive that come to them; 'tis to deſtroy them, not to ſave them: whereas Chriſt employes his faithful Miniſters to be fiſhers of men, Luke 5.10. foreign, to catch them alive, that they may live, and that with God unto eternity. Now for thoſe that ſtrengthen the hands of the wicked, by promiſing them ſalvation, though they turn not from their evil way, Ezek. 13.22. Thoſe ſpiritually blind Guides, and thoſe hood-winkt ſinners that are guided by them, ſhall both fall remedileſly into Hell. You that love your ſins, love ſuch Miniſters as will leaſt diſturb you in the proſecution of them, but how long can you, or any for you, huſh your conſciences aſleep? How long will theſe pleaſing dreams laſt? Thoſe that help them to caſt off the thoughts of death, cannot ſecure themſelves from the ſtroke of it. Methinks 'tis conſiderable, God made that Prophet who ſeduced another, to be the very Herald of Gods diſpleaſure for p. 16his being ſeduced by him, 1 Kings 13.18, 22. And Zedekiah that encouraged Ahab againſt the warning of Micaiah, muſt himſelf upon the iſſue of his falſe Prophecy ſeek to hide himſelf from Ahahs children and friends, who would ſeek to be revenged on him for the death of the King, and the overthrow of the Army, 1 Kings 22.25. And Hananiah that flattered the Jews with an end of their Babylonian Captivity in two years, ſhall not himſelf live full two months, Jer. 28.3, 4, 16, 17. I will commend to your conſideration the Prophet Jeremy's complaint to God, and Gods anſwer to the Prophet, Jer. 14.13. Ah Lord God, Behold the Prophets ſay unto them, ye ſhall not ſee the ſword, neither ſhall ye have famine, but I will give you aſſured peace in this place. 15. Therefore thus ſaith the Lord concerning the Prophets that propheſie in my name and I ſent them not, yet they ſay, ſword and famine ſhall not be in this Land, by ſword and famine ſhall thoſe Prophets be conſumed. 16. And the people to whom they propheſie, ſhall be caſt out in the ſtreets of Jeruſalem, becauſe of the famine and the ſword, and they ſhall have none to bury them, their wives, nor their ſons, nor their daughters: for I will pour their wickedneſs upon them. God will not perform the deceitful promiſes of the Miniſters of Satan, but he will certainly execute his threatnings againſt them: that their end ſhall be according to their works. 2 Cor. 11.15. In a word, when Hell ſwallowed up quick ſome wicked Miniſters for flattering the people, that they were holy enough; and for charging thoſe that were more ſtrict, that they took too much upon them, the Text ſayes, All Iſrael that were round about them, fled at the cry of them, for they ſaid, leſt the earth ſwallow us up alſo, Numb. 16.3.32, 33, 34.

p. 172. Much more ſhould we make it our buſineſs to improve the death of good Miniſters. We read 1 Sam. 25.1. When Samuel dyed, all the Iſraelites were gathered together, and lamented him. Some ſuppoſe Saul himſelf was a Mourner at the Funeral. But if that be a miſtake, I am ſure this is not, 2 Kings 13.14. When Eliſha was fallen ſick of his ſickneſs whereof he dyed, Joaſh (one of the wicked Kings of Iſrael, for they were none of them good) came down unto him, and wept over his face, and ſaid, Oh my Father, my Father, the Chariot of Iſrael, and the horſemen thereof. Chriſtians, 'Tis not enough to breathe out a ſigh, or to ſqueez out a tear, 'tis not enough to come fee a faithful Miniſter buried, as thoſe went to ſee Chriſt crucified, Luke 23.48. And all the people that came together to that ſight, ſmote their breaſts and returned.

Chriſtians, I muſt crave leave to be a little more plain and particular with you, for your improvement of this preſent ſtroke, in the Lords taking from us this precious man of God. The fence of Gods Vineyard (as to men) is but a tottering hedge, and God hath pull'd up one of the beſt ſtakes of it. The Wall of Chriſts Garden is at preſent (as to men) but a bowing Wall, and God hath taken down one of the beſt Buttereſſes of it. But why ſhould I ſpeak thus to you? I can tell you nothing but what you know better than I: and what I ſhall ſay, 'tis in order to the preſſing of what I hope you will do better than I. The truth is I muſt needs break out into that of Nehemiah, Neh. 13.22. O my God, ſpare me according to the greatneſs of thy mercy. I fall ſhort of what I ſhall mention of him: and yet more ſhort of what I ſhall preſs upon you. I have ſomething particularly to p. 18charge-upon all ſorts of hearers, and Oh that it may take impreſſion, and have an abiding upon your hearts. 1 Chron. 29.18. O Lord God, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee.

1. You that were the dear Relations of this eminent Saint, that have the firſt ſmart of the ſtroke, I would give you the firſt of my poor counſel. Was he ſuch a Husband, that what ever is deſirable in that relation, may be truly affirmed to have been found in him. Was his love to your perſon, and his love to your ſoul ſo exceeding great, that it makes your loſs very hard to be born? I ſhall ſay no more but this; Let your eminently gracious carriage through the remainder of your life, be an exemplary demonſtration, that you had ſuch a help about twenty ſix years: and then I dare aſſure you, that you will have the comfortable ſenſe of that ſuitable Promiſe, Iſa. 54.5. Thy Maker is thine Husband, (the Lord of Hoſts is his Name) and thy Redeemer the Holy One of Iſrael, the God of the whole earth ſhall he be called. To you that had ſuch a Brother, that was more than a Brother, I would beg of you ſuch an univerſal imitation, ſuch a commendable emulation, that both God and man may through Chriſt call you every one by the name of Goode that you may be ſeriouſly good, blameleſly good, exemplarily good.

2. To you that have in a ſpecial manner ſate under his Miniſtry, that through this golden Pipe received the teachings of God, and the influences of his Spirit: to you I commend but this one thing, I will not clog your memories, but preſs upon your conſciences this one thing, Live over what you have heard from him: I doubt not, but ſhould I diſcourſe with p. 19any of you, he that could ſcarce ſpeak ſenſe in other things, would be an Orator in his commendations: and thoſe that are beſt able to judge, and to expreſs their judgement in the moſt florid ſtrain, would (not only modeſtly, but) heartily confeſs, his Miniſterial worth was above their commendations. Chriſtians, you are the perſons, of whom I would have it ſaid concerning him, as 'twas ſaid of the Corinthians concerning Paul, 2 Cor. 3.1, 2, 3. That your whole Congregation is a large Epiſtle of his commendations, ſent forth into the world, well known, and read of all that know you, that you are Chriſts Epiſtle written by his Miniſtry, that Chriſt by his preaching hath written the bleſſed characters of his grace in your hearts, that is legible in your lives, that what ever his Miniſtry was to others, the efficacy of it is ſeen among You. And as the bleſſed Apoſtle beſpeaks the Philippians, Chap. 4.9. Thoſe things which ye have both learned, and received, and heard, and ſeen in him, do: and the God of peace ſhall be with you.

3. To you that are of this Pariſh, though you have not that cauſe of complaint, which many have upon their change of Miniſters, yet I cannot but charge theſe things upon you.

Remember how he came to you: wherein there was not only your importunity, but the determination of it, as a weighty caſe of conſcience, by divers Reverend Miniſters of the City, to whom it was referred; that he was as it were torn away from a People, to whom his labours and converſation was moſt acceptable: where when he preached his Farewell Sermon, there was not only a flood of tears; but the Lamentations of many were ſo loud, p. 20that his own voyce could ſcarcely be heard. Yet to you he came, as 'twas judged he was in conſcience bound, for greater advantage of doing good here, than another might probably have; that you ſitting under the Miniſtry of ſuch a Son, of ſuch a Father, [I will thank that man that will ſhew me ſuch a Father and Son left in England] Oh what Chriſtians was it expected you would be? Have you anſwered the expectation of God and man in this matter? If not: How are you able to think of it? and to ſtand under your own thoughts? that ſuch an one, who many a time hath adventured to go into the Pulpit, when others judged it more proper he ſhould have gone into his Bed? That ſuch an one, who hath done ſo much, I cannot ſay how much for the ſaving of your ſouls? That ſuch an one, who hath ſpent his ſtrength, and life, and now layes his bones amongſt you, ſhall ſtand forth in the laſt day, and ſay, Lord I could not perſwade them to come to Chriſt, that they might have life? I did not do the work of the Lord negligently amongſt them, their conſciences can witneſs? How many of you that ſhall ſleep with him in the ſame dormitory, will be afraid of him, when you ſhall riſe together, and go together to Judgement? Could we ſuppoſe there might be a Dialogue between you in your paſſage from the Grave to the Barr, how would you then ſay,

Oh that we had taken your counſel; you ſpake many a good word from Chriſt to us, Cannot you now ſpeak one good word to Chriſt for us? Would he not give you ſome ſuch anſwer?

I told you that ſin would be bitter in the latter end, but you would venture it: I told you, your good opinion of ſin would not hold, but you would not believe p. 21it: I told you of the account you muſt give, but you would not regard it: My Commiſſion is expired, I cannot make you one offer of Chriſt more, repentance might have helpt you, but now, what repentance you have will be part of your torment: I have dealt plainly with you before, and I dare not flatter you now, I cannot ſpeak a word for you.

Oh what would you reply to this? Do you not think you ſhould cry out in ſome ſuch, but more doleful language, Oh pity me, dear Sir, pity me, I well remember that I have heard and ſeen you pity poor undone ſinners, and in a moſt melting manner, you have almoſt turned my heart within me, to hear you plead with them, and with God for them, you have loſt none of your Graces, the Judge is your friend, he will deny you nothing. Speak one word for me, that I may have a little more time: Oh that God would ſpare me a little. But alas, what would the anſwer be?

'Tis true neighbour what you ſay, I have pitied you heartily, and prayed for you many a night when you were faſt aſleep, or worſe employed, I have pleaded with you, till you were angry at my importunity, and I have begged mercy for you, as for mine own ſoul; but I can do ſo no more, I have not loſt my Graces, but they muſt henceforth be imployed in another kind of exerciſe: I thankfully grant, the Judge is my friend, but I muſt withal tell you, I muſt juſtifie his denying mercy to thoſe that refuſed it; every thing of Religion was burdenſome to you, and now you are going where you ſhall never be troubled with it more; you have no cauſe to complain of any but your ſelf, you have had p. 22time, and then cared not how you ſpent it, and now the Judge hath ſworn, that time ſhall be no longer: Have you therefore any more to ſay? Oh that I might be but once heard before I am eternally concluded by an irreverſible ſentence.

I grant all that you ſay, my conſcience is now awake; I have other thoughts of ſin and Chriſt, of Heaven and Hell, than ever I had while upon earth; might I have a little reſpite; I would ſpend every moment of it about the working out of my ſalvation: Oh that God would truſt me once more, I confeſs I have broke all the promiſes I have made, but I have now other kind of experiences than ever I had before; and therefore by all the arguments that your ſelf have uſed to me, with the utmoſt importunity that ever poor creature begged any thing, I beg that you would now befriend me; beg me but one hours reſpite, but one hour to plead for my poor ſoul unto eternity. To all this and a thouſand times more that extream anguiſh will force from you, you can expect but ſuch a kind of anſwer.

I grant your caſe is dreadful, and I cannot blame you to be earneſt to alter it, but it is now too late; the time of life is the only time of grace and mercy: the experience your ſoul hath had during its ſeparation from the body atteſts this: I know miſery cannot but cry out, though to no purpoſe, and 'tis inhumanity on earth to inſult over thoſe that are miſerable, but I muſt tell you, thoſe that are moſt compaſſionate cannot now pity you. Thoſe that with tears and importunities beg'd mercy for you as for themſelves, now praiſe God for his moſt terrible p. 23vengeance; and God himſelf will laugh at your deſtruction; your day is paſt, the gulf is fixt, (Luke 16.20.) and there's no remedy.

Be intreated therefore forthwith to conſider of theſe things: I muſt tell you, that though I have ſuppoſed this tranſient Dialogue, yet unleſs while you live, you make ſure work for Heaven, you will not afterwards have ſo long a reſpite for ſo ſhort a Diſcourſe: Behold NOW is the accepted time: behold NOW is the day of ſalvation.

4. And now, my Dear Brethren of the Miniſtry, know you not that there is a Seer and a great man faln this day in Iſrael, and we are weak, though under ſome enlargement of liberty? The Proteſtant intereſt needs ſuch Champions: 'Twas a William Whitaker that gave the Beaſt a deadly wound in the Chair, and this William Whitaker, whoſe work lay moſt in the Pulpit, was well able to ſtop the mouths of gainſayers. Practical godlineſs wants ſuch a Barnabas, Acts 11.24. Who was a good man, and full of the Holy Ghoſt and Faith, and much people was added unto the Lord. And alas my Brethren we want ſuch a Goſpel-Biſhop. Titus 1.7, 8, 9. Who was blameleſs as the Steward of God: not ſelf-willed, not ſoon angry, not given to wine; no ſtriker, not given to filthy lucre, but a lover of hoſpitality, a lover of good men, ſober, juſt, holy, temperate, holding faſt the faithful word, &c. I do not remember that ever he came among us, but we were all ready to riſe up and call him bleſſed, his preſence was ſo refreſhing. Should I trace him from his Cradle to his Grave, you will find nothing but what was lovely. Gal. 1.15, 16. It pleaſed God to ſeparate him from p. 24his Mothers womb, and to call him to his grace, there's none can name the time of his unregeneracy: and to reveal Chriſt to him, that he might preach Chriſt both in City and Countrey, and he conſulted not with fleſh and blood. In the fifteenth year of his age he was admitted in Emanuel Colledge; whoſe firſt Tutor gave him this direction, which he conſtantly obſerved, viz. To note every day what, and how much he ſtudied, that in after times reflecting on his life paſt, he might repent of the time he had loſt. While himſelf was a Pupill, he was as it were a Tutor to many Tutors of the Colledge, diverſe of the Fellows deſiring, and receiving direction from him in the Oriental Tongues. Dr. Holſworth then Maſter of the Colledge took ſuch notice of him while a Freſhman, that he gave him the Keyes of the Colledge-Library, and appointed him Tasks in tranſlating Euſtatius upon Homer, wherein he did ſo much, as is ſcarce to be imitated. But why ſhould I be ſo particular in the former part of his life? Let it ſuffice to ſay in ſhort, His Piety, Learning, ſweetneſs of Diſpoſition, Candour and Ingenuity were ſo eminent, that he was loved and honoured of all that knew him; and was for his time one of the greateſt Ornaments and Tutors of the Univerſity; I may ſay ſomething of him like to what was ſaid of Moſes, Acts 7.22. he was learned in all neceſſary learning, and was, in all he undertook, a workman that needed not to be aſhamed. In the twenty fourth year of his age he entred into the Miniſtry, and how he hath fulfilled it, you all know. He took the counſel the Apoſtle gave to Timothy, 1 Tim. 4.15. foreign, Give thy ſelf wholly to them. A Miniſters whole p. 25being ſhould be in his Miniſtry; his ſoul, his body, his times, all his graces, all his learning, all his ſtudies, all his intereſts, all laid out in the work of THE Miniſtry, in the work of HIS Miniſtry, in the work of HIS OTHER MENS Miniſtry: His deſerved fame for this is not confined within the narrow Seas. I think I may ſay, you cannot ſhew me throughout England ſuch a Schola illuſtris for forreign Divines; his houſe was for many years full, ſeldome at any time empty, of Candidates in Divinity, who returned ſo accompliſht for their work, that I fear not to ſay, They, and the Congregations, where they exerciſe their Miniſtry, will bleſs God to eternity for his non-ſuch help. I could name other things, that would be excellencies in others, that were ſo natural to him, that ſhould I mention them, I muſt preſent you with a Journal of his life: I will therefore ſingle out but one particular; he was ſuch a Peace-Preacher, and Peace-Maker, where ever he came, that at Horn-Church where he was Miniſter, he ended a Controverſie of many years ſtanding, about which they had expended above a thouſand pound. What's therefore to be done by us, now, in our circumſtances upon the conſideration of ſuch a pattern? My dear Brethren, I would be truly ſenſible of my unfitneſs to adviſe, but ſeeing this ſervice is unexpectedly caſt upon me, I would be your remembrancer in theſe things.

1. Let it be your great care, jointly and ſeverally, that the Church of Chriſt may be as little a loſer, as it is poſſible by his removal. p. 26Oh that the Spirit of Elijah may be doubled upon our Eliſha's, that as the fewer hands, the more work, ſo we may find, the more work, the more grace; the more skill, the more ſtrength; that we may experience, God can ſave ſouls by few, as well as by many; by the Minor, as well as by the Major Prophets. Let me a little more then allude to 2 Cor. 3.11. that as his Miniſtry who is gone away from us was glorious, much more may yours that remaineth, be glorious.

2. Lets make it our buſineſs to be as much Miniſters out of the Pulpit, as in it. The well diſcharge of the Miniſtry is an intolerable drudgery to a carnal heart: to have not only our Sermons, but our occaſional diſcourſes; to have not only our words, but our ſilence ſpeak us Miniſters of Chriſt; to be alwayes upon our watch (if I may ſo ſpeak) ſleeping and waking, that is, to ſleep no more than is neceſſary to our watchfulneſs; who that is not gracious (I had almoſt ſaid) eminently gracious, can endure it? At all times, in all places, to imitate our great Shepheard, who was anointed with the Holy Ghoſt, and with Power, who went about doing good, and healing all that were oppreſſed of the Devil: for God was with him, Acts 10.38. Brethren, to have all our Sermons ſmell of the Lamp, and that Lamp ſupplyed from the Spirit of Grace; certainly, p. 27'twas not without great cauſe, that the Apoſtle puts an additional Petition into his prayer for Timothy and Titus, beyond all the Petitions for all the Churches he wrote unto, 1 Tim. 1.2. 2 Tim. 1. Titus 1.4. 'Twas only grace and peace for others, 'twas Grace, MERCY, and Peace for Miniſters, plainly ſhewing that they want Mercy, more than any others in the world.

3. Let's induſtriouſly live up to what is by all expected from us. God, Angels, and men, and thoſe both good and bad do all expect great things from us.

1 Cor. 4.9. God hath made us a ſpectacle to the world. We are in a more ſpecial manner than others under the jealous eye of God.

Good Angels that obſerve us, one of them told John the Divine, I am thy fellow-ſervant, and of thy Brethren the Prophets, and therefore do not any thing unbecoming thee, Rev. 22.9.

And when ever we ſtand before the Lord, bad Angels are ready at our right hand to reſiſt us, and to accuſe us for any corruptions he ſees in us, Zech. 3.1, 3.

Good men they are commanded to obſerve us as Copies to write after, Heb. 13.7. Remember them which have the rule over you, who have ſpoken unto you the word of God, whoſe faith follow, &c. And we are commanded ſo to walk, 1 Pet. 2.12. that they which ſpeak againſt us as evil doers, p. 28may by our good works that they ſhall behold, glorifie God in the day of viſitation.

Brethren, ſome may ſpeak more good of you, than you dare owne; Look upon it as Gods gracious Stratagem, to provoke you to live up to it: Some ſpeak more ill of you, than you deſerve; Look upon it as the neceſſary and only way to confute them by an heavenly converſation. Do nothing through ſtrife or vain glory, Phil. 2.3, 4, 5. but with an univerſal conformity unto Jeſus Chriſt.

Pardon me, dear Brethren, I have trangreſſed my bounds in thus ſpeaking to you; but 'tis only to ſet your own thoughts and graces on work, to do more than I can preſs you to.

5. A word to all that this day hear me. It is but a few minutes ere death will ſtop our mouths that we ſhall ſpeak to you no more. Methinks, if thoſe that lived above twice ſo many hundred years, as men do now ſcores, counted their life by dayes, Gen. 5.27. the time we live ſhould be counted by hours, and then of the hour of our life, how few minutes, are remaining, and therefore this is my advice to all.

1. Make that uſe of Miniſters while they live, that you will wiſh you had made of them when they are dead. We read Luke 17.20. the Phariſces demanded of Chriſt, when the Kingdom of God ſhould come: they expected the Meſſiah, but would not owne Chriſt to be He; they reckoned he would come in more ſtately manner; p. 29Chriſt was in their eye contemptible: but Chriſt ſaith, Verſe 22. The dayes will come, when ye ſhall deſire to ſee one of the dayes of the Son of man, and ye ſhall not ſee it. q. d. As much as you overlook me now, you would be glad I would make the ſame offer hereafter. Luke 19.42. Oh that thou hadſt known, at leaſt in this thy day, the things which belong unto thy peace: but now they are hid from thine eyes. How many are ready to fancy, could they have the ſcattered excellencies of all Miniſters meet in one, that the ſame man were a Moſes for Prayer, a Paul for Preaching, a John Baptiſt for frighting ſinners to repentance, a Barnabas for comforting drooping Converts; an Apollos for convincing gainſayers; a Jeremy for weeping over the incorrigible; in ſhort, could you have ſuch a one, as there's never a one in the world, then you would attend his Miniſtry, love his converſe, take his counſell, follow his example, be glad of his help towards Heaven; though by the way, you are miſerably miſtaken in all this: for you have Moſes and the Prophets, Chriſt and his Apeſtles, and faithful Miniſters that watch for your ſouls, as thoſe that muſt give an account, if you benefit not by theſe, Chriſt tells you plainly, neither would you be perſwaded, though a Saint from Heaven, or a damned Perſon from Hell ſhould tell you what may be enjoyed, or what muſt be ſuffered in thoſe places, Luke 16.31. Chriſtians, the Lord hath told us, that the wiſdom of God ſends us thoſe faithful Miniſters who deſerve the p. 30beſt, but receive the worſt entertainment, Luke 11.49. Be not ſo proud, as to think your wiſdom could contrive a better method of ſalvation, or fitter perſons to publiſh it: make uſe of the helps God affords you, while they live, that you may not be ready to go to the Devil to ſpeak with that Samuel when dead, whom you ſlighted while alive.

2. Make that uſe of Miniſters while you are well, that you will wiſh you had made of them when you are ſick. Oh what alteration doth one hours heart-ſickneſs make in mens thoughts! Then thoſe that ſcarce ever ſpake of a Miniſter, unleſs with ſcorn, that ſcarce ever ſpake to a Miniſter, unleſs (at beſt) in complement, yet when they apprehend they ſhall dye, then ſend for a Miniſter, then they will do any thing, when the truth is, they are fit for nothing; then they will hear you ſpeak of ſalvation, could you but tell them how they might be ſaved by miracle, to have a happy death, out of a wicked life: then they will tell you, how holy they will be if they live; though nothing more ordinary, than for thoſe who repent only when they are ſick, to repent of their repentance, ſo ſoon as they are well. Now therefore in time of health and ſtrength make uſe of your Miniſters, that you may not fruitleſly mourn at the laſt. When your fleſh, and your body are conſumed, and ſay, how have I hated inſtruction, and my heart deſpiſed reproof? and have not obeyed the voyce of my Teachers, nor enclined mine ear to p. 31them that inſtructed me? Prov. 5.11, 12. Chriſtians, we are Ambaſſadors for Chriſt, as though God did beſeech you by us; we now pray you in Chriſts ſtead be ye reconciled to God, 2 Cor. 5.20. We would give you all the help we can, that you may not receive the Goſpel of Chriſt in vain, delay not to ſet about the things that accompany ſalvation one moment longer; for behold, now is the accepted time, behold now is the day of ſalvation, 2 Cor. 6.2. Now live as thoſe that heartily believe, it is not long that either we ſhall Preach, or you ſhall hear the Word of Salvation. Hearken therefore while it is called to day, leſt any of you be hardned through the deceitfulneſs of ſin.

THE END.

End of the text · Samuel Annesley, Sermon Preached at the Funeral of Reverend Will Whitaker (1673)