Two Sermons, Sermon 1
TWO SERMONS The firſt Preacht at Steeple-Aſton in Oxfordſhire at the Funerall of Mr. Francis Croke of that Place Aug. 2. 1672. The other at the Funerall of Alexander Croke of Studley Eſq Buryed at Chilton in Buckinghamſhire Octob. 24. 1672.
By DANIEL GREENWOOD M. A. and late Rector of Steeple-Aſton in Oxfordſhire.
OXFORD, Printed Anno Dom. 1680.
Iſai. LVII. 1, 2.
The Righteous periſheth and no Man layeth it to heart, and mercifull Men are taken away; none conſidering that the Righteous is taken away from the evill to come. He ſhall enter into peace, they reſt in their Beds each one walking in his uprightneſs.
THE Prophet Iſaiah (as all the Miniſters of Chriſt) was ſet to be a Watchman, to give warning of Judgment approaching; and alſo to be a Judge to Judge the Houſe of Iſrael and to ſhew them all their abominations, the cauſes and procurers of theſe Judgments. To be alſo the voyce of a Cryer or a Trumpet to alarme and rouſe them to a readineſs, that being God would do this to them, they ſhould prepare to meet the Lord by a thorough humiliation, hearty repentance, and effectuall reformation and amendment of ſuch things as are amiſſe. In the diſpatch and delivery of this his meſſage and errand, he meets with various effects, and his word different entertainment from two ſorts of Men. 1. ſome were ſtubborne and diſobedient going on impenitently in their rebellion, adding Sin to Sin, and ſecurely promiſing themſelves proſperity, many happy daies, with a plentiful and flouriſhing State; notwithſtanding all the menaces of the Prophet, like thoſe Deut. 29. 19. That ſay they ſhall have peace though they walk after the imagination of their own Heart adding drunkenneſſe to thirſt, ſo theſe ſecure deſperate Jews ſlighting the threatnings of God by his Prophet cry in the verſe before my Text, Come, I will fetch Wine, and we will fill our ſelves with strong Drink; and to morrow ſhall be as this Day and much more abundant, like Babylon that ſaid Iſ. 47. 7, 8. &c. I ſhall be a Lady for ever ſo that they did not lay thoſe things to Heart nor conſider the latter end of it, like thoſe Amos. 6. 1. That are at eaſe, put far from them the evill day, and regard not the afflictions of Joſeph. But ſecondly there was another ſort whoſe Hearts like Joſiahs were tender, trembled at Gods word, were affraid of his Judgments, prepared their Hearts to ſeeke the Lord, and Mourned in ſecret for common abominations▪ who mended what they could & mourn'd for what they could not Now ſo it came to paſs that while God was thus threatning theſe degenerate Jews by ſlow but ſecret paths making way for his wrath, and bringing on the Judgments which he had denounced; many of thoſe Holy Men fore ſpoken of dropt away; ſome it may be cut off by a ſuddain and violent ſtroak, who had their Lives threatn'd by the cruel uſage of mercyleſs perſecutors; others called aſide by the wife diſpoſe of him▪ whoſe we are, and whoſe our time and Life is. So that good Men ſeemed to be very thin ſtrewed; ſcant one of a family and two of a tribe; that he might complaine as the Pſalmiſt. Pſ. 12. 1. Help Lord, for the Godly man ceaſeth, the faithfull fail; or as Mich. 7. 1. Woe is me for I am as when they have gathered the Summer fruits, as the Grape gleanings of the Vintage. All this was little regarded or minded by wicked worldly, and voluptuous Men; but it could not chuſe but be an hearts griefe, a ſore rock of offence, and occaſion of trouble of mind to ſerious and conſiderate perſons. Therefore the Prophet amidſt dreadfull denunciations of Judgment againſt the maine Body of State, inſerts ſome words of comfort to the ſincere hearted who could not but lament to ſee but few good, and thoſe few made every day fewer by Death. And therefore in theſe two verſes God by his Prophet tells the People. 1. How greatly he reſents that neglect which his People met with, complaining that their Death was not regarded; nor their loſſe valued as it ought. 2. Tells them what gracious end he had in cutting the thread of their temporall Lives, which was to deliver them from the evill to come. 3. What care God had of them after this life, and what amends he made them for ſnatching them ſooner then ordinary out of the World. They enter into peace &c. Theſe afford us ſundry points of Inſtruction. 1. That God would have the Death of his Servants minded and layd to Heart. 2. God ſometimes in much Mercy takes away his Children by Death from the evill to come. 3. That the Death of the Righteous is the beginning and inlett of their happineſs.
1. That God would have the Death of his Servants minded and laid to Heart. The righteous periſheth and no Man &c. by Righteous underſtand in a large ſenſe, the Holy, the good Man, that hath reſpect to all Gods Commandments; that is carefull to order his Converſation aright, or, as the 2. verſe expreſſeth it, He that walketh in his uprightneſse. By the mercifull Man, underſtand the ſame good and holy man expreſſing his Piety to God by his Charity to his Brother: and mercifull is added to juſt, becauſe it is not enough to give every one his owne, and do no body any wrong, unleſs he be a doing good likewiſe, ſhewing mercy, and extending bowells of compaſſion towards them that are in want. Pſ. 37. 26. The Righteous is ever mercifull and Lendeth. v. 21. he ſheweth mercy and giveth. Pſ. 112. v. 4. He is gracious, full of compaſſion and righteous. v. 5. A good man ſheweth favour and lendeth. v. 9. He hath disperſt, he hath given to the poor &c. In all which places we ſee Righteouſneſſe and mercifulneſſe are joyn'd together, as in the Text, and a Man is not a righteous, except he be a mercifull Man. That Summum jus which ſome Men ſtand ſo much upon, and expect ſo much to be juſtified by, whereby they give every one their owne, and accordingly, exact their owne of every one without difference or diſtinction, when it is weighed in Gods balance will be found Summa injuria, extreme wrong: far from what he expects from a Chriſtian, whoſe profeſſion is Charity. You are my Diſciples if you Love one another. Jo. 15. 12. and who have theſe precepts from the Apoſtle of their profeſſion. Be mercifull as your H…avenly Father is mercifull. Lu. 6. 36 and in a word, Piety, Juſtice and Mercy are ſo nearly linkt together that where all are not, none is in truth. He that hath this worlds goods, and ſeeth his Brother have need, and ſhutteth up the Bowells of Compaſſion from him, how dwells the Love of God in him? 1. Jo. 3. 17. He hath ſhew'd thee, O Man, what is good and what the Lord requires of thee, that thou do Juſtice, Love Mercy, and walk humbly with thy God. Mic. 6. 8. Pure Religion before God and the Father is this to viſit the Fatherleſse and Widdow in their affliction &c. Ja. 1. 27.
This righteous, this mercifull Man is ſaid to periſh, to be taken away: which muſt not be underſtood of the periſhing of his Soul, or his being finally loſt; for God gave his Son to the end that who ſo ever believes, ſhould not periſh. Jo. 3. 16. and the Son hath layd downe his life to ſeek and ſave that which was lost, and hath paſt his word, that his ſheep who heare his voyce and follow him ſhall not periſh Jo. 10. 28. But the meaning is, they are took away by a temporal Death, and the Prophet finds fault with the careleſſe and obſtinate Jews for taking no notice of it.
The Death of all Men in generall although it be a common thing, and meets us every day yet o…ght not to be paſt over with a tranſient and regardleſſe eye. Eccl. 7. 2. It is better to go to the houſe of Mourning then to the Houſe of Rejoycing: for that is the end of all Men, and the Living will lay it to heart. As if he ſhould ſay, in the Houſe of mourning (ſo the places are called where funeralls are celebrated, or friends are departed) a Man is minded of the common lot, and end of all men. Man ſees his own end in the end of others, and is thereby admoniſhed of his own frailty and Mortality▪ which it highly concerns him to remember, and to be throughly affected with. Here we ſee the greatneſs and power of God who takes away Mans Breath, He dyes and returns to his dust. Pſa. 104 29. We ſee our own vileneſs and vanity: that duſt we are and to duſt we returne; and at our best eſtate altogether vanity. Pſ. 9. 5 But it much more concerns us to be deeply affected with the Death of good men. Pſ. 116. 15. Precious in the ſight of the Lord is the Death of all his Saints. And ſurely what's pretious in Gods eyes ought not to be common and contemptible in ours.
The reaſons why the death of good Men ought more eſpecially to be laid to heart, are
1. Becauſe of the paucity and ſcantneſs of ſuch. The Souldiers would not permit David to hazzard himſelfe becauſe hee was worth ten thouſand of them. 2 Sam. 18. 3. There were multitudes of common perſons, few Kings, eſpecially ſuch as David was. Wicked Men are as the common ſtones of the brooke and of the high-way; but Righteous men are jewells Ma…: 3. 17. The loſſe of Jewels is the more lamented becauſe they are pretious and rare. This made Ezekiel take on ſo much for the Death of Pelatiah, becauſe there were but few ſuch as he; and a few out of a remnant would be quickly miſt. Ezek: 11. 13. It came to paſſe that when I prophecyed Pelatiah the Son of Benaiah dyed, and I cryed with a lowde voyce and ſaid, O Lord God wilt thou make a full end of the Remnant of Iſrael: The latter times are foretold to be perilous, becauſe the generality of men ſhall be lovers of their owne ſelves &c. Christs flock a little flock, and his people a remnant, but then more eſpecially too, when iniquity abounds, and love and piety grow cold: When therefore God ſhall gleane out of this remnant and take away at the head of this flock, it's time to bethink our ſelves what God is doing and ſay with the Pſalmist Pſ: 12. 1. Help Lord for the godly Man ceaſeth &c.
2. Becauſe of that Heavenly relation that is between all Chriſtians, and that Spiritual ſympathy and fellow-feeling that ought to be between them. Such as is between the Members of the natural Body that when one Member ſuffers, all ſuffer: and if one be cut of, the reſt (not that which is cut off) retaine the ſenſe and ſmart of the loſſe. It is true, death doth not cut of a Chriſtian either from Chriſt the Head, or from his myſtical Body, theſe relations hold when all natural, and civil ones ceaſe; Death which untwiſts all others, tyes this the faſter▪ Yet it cutts off from the ſociety of the Militant Church; the ranke is broken, his place is void, his preſence miſſing and his ſervice wanting till God fill it up by a new ſupply. The viſible Communion which we had with ſuch an one in joint prayers both publick and private, in mutual exhortations, incouragements, inſtructions, and conſolations is interrupted, and they to whom ſuch Communion of Saints, ſuch intercourſe of Chriſtian, and brotherly love was pleaſant and deſierable cannot but lay to heart the want of it. The cracking or failing of one ſtring in an inſtrument diſturbs the harmony; ſo do's the loſſe of one member abate the wonted pleaſure and ſolemnity of our Chriſtian ſociety and Communion.
3. When we lay to heart the Death of good Men we teſtify to the world what love we bare to their Perſons, and what value and eſteem we have of their Vertue and goodneſs. When Jeſus wept at the grave of Lezarus then ſaid the Jewes, behold how he Loved him. Jo. 11. 36. This made the Saints and Widdowes to weep ſo vehemently at the Death of Tabitha, hereby teſtifing to Peter, the Church and all the world how high an eſteeme they had of her goodneſs. For ſhee was full of good workes and almeſdeed, which ſhee did. Acts. 9. 36. Theſe and the like reaſons do eſpecially perſwade good Men to lay to heart the Death of good Men. But the following ones will ſhew cauſe to all Men, good and bad, to regard and lament over the fall of a Righteous Perſon.
4. Becauſe of the uſefulneſſe of ſuch and the loſſe that all ſuſtaine by the removal. foreign. Good Men are a generall, a common good. They are the props and ſupports of a place. The Earth and the inhabitants thereof are diſſolv'd, I beare up the pillars of it. Pſa: 75. 3. A Building ſtands by the ſtrength of the pillars; ſo the World ſtands by the ſupport of the godly, which elſe would fall downe upon the heads of wicked Men as the juſt puniſhment of their iniquity. The frame of the world is kept up for the ſake of the Church. It had long ere this been Buryed in 'its owne Sins and ruines were it not that God waited for the converſion and coming in of ſome, and the perfection and conſummation of the reſt, that belong to the election of his grace. Particular places had ſunk under their owne guilt and their confuſion cover'd them, if good Men did not ſupport them. If the Lord had not left us a very ſmall remnant we had been as Sodome and made like unto Gomorrah. Iſ. 1. 9. and CH. 6. 13. As Oakes whoſe ſubſtance is in them when they cast their leaves, ſo the Holy ſeed ſhall be the ſubstance thereof. As if he ſhould ſay; look, as in the winter the ſap and vertue that is in the roote keeps the tree alive, ſo is the Holy ſeed the ſubſtance of the remnant that preſerves them from being waſted with a total and utter deſtruction. Wicked and ungodly Men are call'd unprofitable Rom. 3. 12. Matt: 25. 30. good Men profitable and uſeful. So Paul of Oneſimus, ſometime unprofitable, that is, before his converſion; now profitable to thee and to me. Now, good Men are ſundry wayes profitable; by example, by advice, by their prayers, and their very preſence. 1. By example, being Cittyes ſet on an Hill, Candles on a Candleſtick to direct and enlighten others. Their lights ſo ſhining before Men that others ſeeing their good works both Glorify God and edify and encourage one another in Holineſſe and obedience. Therefore Saint Paul bids Chriſtians walk as they had him for an example: and bid's Timothy be an example to the Believers in word, in converſation, in charity, in faith, in purity 1 Tim: 4. 12. The forwardneſs of the Theſſalonians being exemplary to all the Believers in Macedonia and Achaia. 1 Theſ. 1. 7. and their zeal of the Corinthians provoked many 2 Cor. 9. 2. Pauls conſtancy made many bold to ſpeake the word of God without feare Phil. 1. 14. II. Profitable by the advice: whether it be by directing Men in the way wherein they ſhould go, comforting them under afflictions and temtations by the conſolations wherewith they have been comforted of the Lord; by reducing thoſe that wander from the right way or reſtoring thoſe that are fallen with the Spirit of meekneſs. Oyntment and perfume rejoice the heart ſo doth the ſweetneſs of a Man's Friend by hearty counſel Prov. 27. 9. to this purpoſe ſound thoſe frequent Proverbs of the Wiſe Man. Prov: 10. 21. The lips of the righteous …eed many. Where a good Man by reaſon of the readines and ability that is in him to give good Counſel is compard to a good Houſekeeper that keeps free and open hoſpitality for all comers: ſo is he ready to entertaine every one with wholſome & ſavory diſcourſe to give them good admonition and advice, and ſend them away glad and better from him. Prov: 15. 7. The lips of the wiſe ſcatter or diſperſe knowledge. Where the good Man is compard to a Husband-Man or a Sower ſcattering his Seed upon the Land; from whence afterward comes an hopeful and a plentiful crop. So they by wiſe and ſeaſonable admonitions and inſtructions ſow the Seeds of grace and knowledge in the Heads and Hearts of thoſe that are under them, and about them, whereby riſeth up another generation taught and prepar'd to fear, ſerve and glorify God, and to do good in their places, as a Crop comes up after the Seeding, and ſupplyes us at the next Harveſt. 3. Profitable by their prayers, in which reſpect they are ſaid to ſtand in the gap and to ſtop the proceſſe of Divine diſpleaſure. Such an uſefull Man was Maſes to the People of Iſrael Pſ. 106. 23. Therefore be ſaid he would destroy them had not Moſes his choſen stood in the breach, to turne away his Wrath, least he ſhould destroy them. In which reſpect they are call'd the Chariots of Iſrael and the horſemen thereof: prevailing more with God for the preſervation and defence of his People by their prayers, then armes and Armies can do by force to ſecure them. The prayers of good Men have a kind of power, as it were to bind the Hands of the Almighty and ſtop his vengeance when he hath conceived juſt diſpleaſure againſt a place or People. Let me alone, ſaith God to Moſes that I may deſtroy them. A power alſo to open the Hands of his bounty, and to ſhower down bleſſings Temporal and Spiritual on the Heads of them for whom the Prayer is made: the effectual fervent prayer of a Righteous Man availeth much Ja▪ 5. 16. Laſtly in all theſe reſpects their very preſence is a bleſſing to the Place, Town, Family and Age wherein they are. God bleſſed the Houſe of Obed Edom becauſe the Arke abode in it for a time 2 Sa. 6. 11. But where a true Child of God is, behold a greater then the Arke is there. God was preſent in the Ark typically, repreſentatively, but hee's in his Servants (ſpiritually indeed, but yet) really, and he bleſſeth the places where they dwell. Juſtly did Jacob plead with Laban Gen. 30. 30. It was little that thou hadst before I came: its now encreaſed to a Multitude, and the Lord hath bleſſed thee ſince my coming. From the time that Potiphar made Joſ…ph Overſeer of his Houſe Gen. 89. 5. The Lord bleſſed the Houſe of the Aegyptian for Joſephs ſake, and the bleſſing of the Lord was upon all that he had in the Houſe and the Field. Rahab was a righteous Perſon, for ſhe beleeved Heb. 11. 31. and a mercifull perſon for ſhe ſaved the Spyes from the fury of the Men of Jericho, and this Righteous, this merciful Perſon preſerved not her ſelf only, but her Family and Kindred from the common deſtruction Joſh 6. 22. Even wicked men fare the better for the Neighbourhood and ſociety of good Men. Cham was preſerved from the general deluge becauſe he was of Noahs family. The rude Souldiers and Mariners were ſaved in a Shipwrack becauſe Paul was in the company the Lord (ſayes the Angel) hath given thee all them that ſaile with thee; and not a hair of their Head fell to the ground. Acts 27. 24, 34. Is it nothing then to looſe the good examples, the ſeaſonable and cordial advices, the fervent and prevalent Interceſſions, and finally the preſence of Gods Children, which God hath ſuch reſpect to, that for their ſak…s he bleſſeth the places and communities wherein they dwell? Surely this ſhould make us lay to heart, if not their Death, yet our own loſs. Eſpecially.
5. Conſidering that their removall is a ſad preſage of that future evill and Calamity which God may bring on thoſe that are left behind. When uſeful men of any kind in Church or State are removed its like the breaking down of banks, commonly followed with an inundation of trouble and miſeries. Iſ. 3. 2. &c. I will take away the mighty man, the Judge, the Prophet, the Prudent, the Ancient &c. and the People ſhall be oppreſt &c. Righteous men are in their ſpheres and places ſuch uſeful perſons, as the corner Stones of the building that both unite and ſtrengthen it, whoſe removal ſhat…ers and endangers the whole frame. The Death of good Joſiah caus'd a grievous mourning in Judah: in ſo much as it grew to a proverb, the mourning of Hadadrimmon in the valley of Megiddon. Zech. 12. 11▪ Why becauſe they foreſaw that when he was gone, wickedneſs grew bold and irreſiſtible, and the Captivity ſo often threatned, ſo long deferr'd came on amaine, which at laſt ſwept them away like an univerſal floud. When God withdraws his people out of a ſinfull place and generation he makes way for his wrath. When the beſt ſtakes are took out of the hedge its not like to ſtand long; the traſh and offall is only fit for the fire. When God had ſhut up Noah in his Arke he brings the Floud upon the world of the ungodly. When he had ſecur'd his Lot in Zoar, Sodoms faire and Sunſhine morning ends in a black and diſmal ſtorme. If then we conſider the paucity of good men, if we remember they are our Brethren, our fellow-Members, if we owe any reſpect to the memory of them, if we conſider their uſefulneſs while they are here, and the ill preſages that their removal carryes in it: he muſt have an underſtanding of lead, and an Heart of braſſe that lets the Righteous periſh without regarding, or merciful Men be tooke away without laying it to Heart.
All which I have ſpoken not to adde affliction to the afflicted, or to mix Vinegar with their Gall, nor to grieve the Hearts of thoſe who are too much overwhelm'd with Sorrow already. I have another word to them before we part. But to awaken the careleſs and ſecure world who regard not the Workes of God, nor conſider the operation of his Hand, who take no notice what deſolations God makes on the Earth, what breachcs in particular places and families, that regard not the afflictions of Joſeph, nor the Death of him that Dyeth. Where are your natural affections, where are your Bowels of Spiritual Love and compaſſion ſympathetically feeling a common loſſe and bearing one anothers burdens? Nay where are your eyes and underſtandings to enquire and diſcern the reaſon hereof: and what God meanes by ſnatching his own out of the World? ſo the Text.
None conſidering that the Righteous are took away from the evil to come. The word [to come] is not in the Original. No more is there read but, [are took away from the face of the evill.] Which may only note their freeing and delivering from Sin and ſuffering, which are the evils they have felt in this preſent life. Having from henceforth all Sin waſht from their Soules, and all teares wiped from their Eyes. So as for the time to come they ſhall neither offend, nor be offended; ſhall neither commit evill, nor be capable of the impreſſion of any evill from without. But I ſhall take the words as we Tranſlate them, and as they are moſt commonly underſtood and applyed. Hence collect.
2. That God ſometimes in much Mercy takes away his deareſt Children from the evill to come. When God is about to bring ſome publick calamity or ſome common ſcourage upon a People or place he removes his owne that they ſhall not ſee them, nor feel the ſmart or burden of them. Among the many wayes of mercy that God hath to ſecure his People from general evills, this is one to call them forth to himſelfe, to hide them in the grave, where malice and wrong can do them no further miſchiefe. Iſ: 26. 20. Come my People, enter into thy Cloſet, ſhut the doore after thee. Hide thy ſelfe for a littel moment till the Indignation be overpast, And what if one ſort of theſe Chambers be the Chambers of a natural Death and theſe doores be the ſides of the pit, and the Leaves of the Grave? As God made an Arke for Noah to ſave him from the Flood, ſo he can make the Grave an Arke, wherein to ſecure his People till the indignation be paſt. So ſayes God to Joſiah. 2 Kings. 22. 19. 20. Becauſe thine heart was tender, and thou humbledst thyſelfe and weptst before me, I have heard thee: behold I will gather thee to thy Fathers, and thou ſhalt be gatherd to thy Grave in peace and thine Eyes ſhall not ſee all the evill that I will do unto this Place. Thus it is obſerved that Methuſelah and Lamech & probably many more of the good Parriarchs were gathered 10 their Grave, the Yeare before the Flood Luther Dyed a little before the commotion and ſad deſolations that were made by the Boores in Germany; and Saint Austin Dyed while his City was Beſieged by the Barbarous and Pagan Vandals▪ and good Paraeus but a few Dayes before the taking and ſacking of Heidelberge, by the little leſſe barbarous and Bloudy Spaniards and Imperialists.
This then ſhould teach us yet more ſeriouſly to lay to heart the Death of good Men, leaſt perhaps it ſhould portend any future evill to us that are left behind. When a Prince calls forth his friends and allyes out of a forrainers Country it is an argument he hath a controverſy with that Country. When Saul called the Kenites from among the Amalekites it was a forerunner of a Warre with Amalck. 1 Sam: 15. 16. When God calls his Servants and friends out of a place, let them that are left conſider their wayes & amend their lives. If theſe things be done to the greene Tree, what ſhall be done to the dry? and if God take away that which is the ſubſtance, the ſap, and the juice, whats the reſt but dry Wood, fit onelyonly to be bundled up and burnt? Learne we then to turne our natural paſſions into Chriſtian affections; our bootleſſe ſorrow for the Dead into uſeful and pious love for the Living. Weep for the Sins, for the ſufferings of the living: for whats preſent, for what may be future, what they feel, what further they may feare. Jer 22. 10. Weep not for the Dead, neither bemoane him, but weep ſore for him that goes away. That is whoſe troubles are but now a beginning, being to endure the miſeryes of a ſore and long Captivity: which will make them of Solomons Mind Eccl: 4. 2. Wherefore I Praiſed them which are already Dead more then the Living which are yet alive; yea better is he then both they who hath not yet been, who hath not ſeen the evil that is under the Sun. When a great company of people followed our Saviour to his crucifixion, and the Women bewayled and Lamented him Luc. 23. 28. Jeſus turned to them and ſayd; Oh Daughters of Jeruſalem weep not for me, but for your ſelves and for your Children, for the Day is coming in which it ſhall be ſaid, Bleſſed are the barren, and the Womb that never bare &c. Convert your mourning and teares into fervent prayers and ſupplications for the pardon of our Sins who remaine, and preventing the further progreſſe of Gods Judgments When Moſes had took a full proſpect of that grievous mortality that was in his time in the Camp of Iſrael, and had had ſad reflexions upon it, he concludes-all with prayers fi…t for our imitation in ſuch a time as this, that the living might lay it to heart, and learne to prepare for Death; that God would put a ſtop to his diſpleaſure and revive the hearts of his people with ſome tokens of favour and mercy for the time to come. Pſ. 90. 12. Teach us to number our daies &c. Returne O Lord how long! and let it repent thee concerning thy ſervants: make us glad according to the dayes wherein thou haſt afflicted us &c. ſo David Pſ. 39. Contemplating the ſhortneſs and uncertainty of humane life improves that conſideration into ſuch petitions as theſe. v. 4. Lord make me to know mine end &c. v. 8. Deliver me from my tranſgreſſions. v. 10. Remove thy ſtroke away from me. v. 12. I am a stranger as all my fathers were. Oh ſpare me that I may recover strength before I go hence &c. Go we and pray like wiſe.
3. The Death of the Righteous is the beginning and inlet of their happineſs: from henceforth they ceaſe to be miſerable and enter into bliſs. This is aſſured us by a double expreſſion in the Text. 1. He ſhall enter into peace, that is the Righteous Man departs here with inward peace in his Soul and Conſcience. Lu. 2. 29. Now letteſt thou thy Servant depart in peace, this peace begins here being ſupported by that hope which at length will not make aſhamed. Rom. 5. 1. Being juſtified by faith we have peace with God, and rejoyce in the hope of the glory of God. Or, he departs hence into Reſt and Peace: Glory, Honour and Peace on every Soul that doth well. Rom: 2. 10. This is that peace which the world neither gives nor takes away. A Peace whi…h the world is not acquainted with: and therefore conſiders not that when the Righteous is taken away he enters into peace. For a Chriſtians ſpirituall Life is a riddle and myſtery to a worldly man, much more is eternal Life. Our life is hid with Chriſt in God. Col: 3. 3. but ſhall be reveal'd, ſeen and confeſt by all at the generall reſurrection. v. 4. When Christ who is our life ſhall appear, we ſhall appear with him in glory. This is a peace that paſseth our preſent underſtanding. For Eye hath not ſeen, nor Eare heard, nor hath it enterd into the Heart of Man to conceive what God hath layd up for thoſe that Love him. We are now (ſaith the Apoſtle 1 Iohn: 3: 2.) the Sons of God but it doth not appeare what we ſhall be, but we know that when he ſhall appear we ſhall be like him, for we ſhall ſee him as he is. 2. They ſhall reſt in their Beds. As their ſoules paſs to a place of reſt and bleſſedneſs, ſo their Bodyes are layd down at reſt in the Grave as in a Bed, or Bed-Chamber, there to ſleep quietly till the generall Reſurrection. Hence it is familiar with the Scripture to expreſs Death by ſleep, the Grave by an Houſe, a Chamber, a Bed, and the Reſurrection by waking and riſing, as Men do in the Morning out of their Beds after the ſleep and repoſe of the Night. Both phraſes put together import the felicity both of Soul and Body, perfect peace and ſatisfaction of mind, with an undiſturb'd reſt and eaſe of Body, whereby the whole man being freed from Sin and all the evill effects of it, Ghoſtly and Bodily, is admitted to ſee God, and enjoy him in a fuller meaſure then ever he was ſeen or enjoy'd in this Life, or it can enter into the Heart of Man at preſent to conceive. Rev. 14 13. I heard a voyce from Heaven ſaying, Write; Bleſſed are the dead which dye in the Lord, from henceforth. Yea ſaith the Spirit that they may rest from their labours, and their works follow them.
1. This ſhould Stanch our ſorrow, and ſtop all immoderate griefe for good and Holy Men departed this life. For, beſides the unprofitableneſs of this griefe, neither benefiting, nor recalling thoſe that are deceaſed; (which conſideration put a ſtop to Davids mourning for his Child 2 Sam: 12. 22. for he ſayd, while the Child was yet alive, I faſted and Wept, for I ſayd who can tell whether God will be gracious unto mee that the chid may live. But now he is Dead wherefore ſhould I fast? can I bring him back againe? I ſhall go to him, but he ſhall not returne to me.) Beſides the unpleaſingneſs of it to God, who as he hath taught us to Pray that his will may be done, ſo he requires us to be contented and ſatisfyed when we ſee it done, ſo is it unreaſonable in it ſelfe; the day of a good Mans Death being better then the day of his Birth Eccl: 4. 2. He is borne to toyle and labour, to miſery & trouble. But at Death he enters into peace, he reſts in his Bed. Who ever grieved to ſee his friend take his natural reſt quietly? Who was ever diſcontented with an happy peace after a troubleſome & a tedious War; or a ſafe harbour after a dangerous and a Stormy paſſage; or an eaſy Bed after an hard Dayes labour? Nay it ſavours of ſome unkindnes to our deceaſed friends to be immoderately ſorrowful for their departure; as if we more valued the comfort and benefit we receive by thir bodily preſence, then their ſeeing the face of god and enjoying the pleaſures that run at his right hand for ever more. Do but recollect concerning our friends departed, how many cares and troubles they were encumbred with in this World; what fears within, what terrors without, what anxious & ſollicitous cares for Soules, for Bodyes, for themſelves, their familyes, their friends and relations, and for ihe Church of God, how deep their ſighes, how many their teares, how fervent their prayers and wreſtlings with God, both alone and with others, in private and in publick, and then conſider againe, can we be ſorry that theſe troubles are at an end, that theſe cares are off, that theſe tears are wiped from their eyes, that their prayers are heard, and their petitions, longings, and hopes are ſwallowed up in fruition and Enjoyment: that their fight is fought, their warfare accompliſht, and that they have receiv'd at the Hands of the Lord, not double, but a thouſand fold, reparation and recompenſe for all their ſervice of Faith, and labour of Love, and patience of hope which they have expreſt in this day of their pilgrimage. To me ſaith the Apoſtle Phil. 1. 21. To Dye is gaine. Oppoſe we not our loſs to their gaine, our temporal to their Eternal. Non moeremus &c. ſaith Hierome. We grieve not that we have loſt ſuch an one, but we give God thankes that we had him: nay we have him, for to God all are alive, and who ever is returned to the Lord, is yet accompted of the Family, that is, ſtill a member of the Body of Chriſt, and therefore not loſt but ſhall come againe when he ſhall be revealed from Heaven with all his Saints. 1. Theſ. 4. 13. I would not have you ignorant Brethren concerning them which are aſleep, that yee ſorrow not as others which have no hope, for if you believe that Jeſus Dyed and Roſe againe, even ſo them that ſleep in Jeſus will God bring with him. 2. This ſhould reach us to give all diligence to be of the number of theſe Bleſſed ones, that when we Dye we may enter into peace, we may reſt in our Beds: that our Soules may be admitted to the beatifical viſion of God and Chriſt, and our Bodies may reſt in hope, even ſuch hope as Job profeſſeth. Job. 19. 25. I know that my redeemer Liveth and ſhall ſtand at the latter day on the Earth and though after my skin wormes destroy this Body, yet in my fleſh I ſhall ſee God, whom I ſhall ſee my ſelfe and mine eyes ſhall behold and not anothers, though my reines be conſumed within me. And if you ask me how we ſhall attaine to this happineſs and hope, I anſwer, The way is preſcribed us in the Text, and a patterne given us in the preſent occaſion. The way preſcribed in the Text is this, Every one walking in his uprightnes. The diſtributive particle (every one) ſeemes to mind us that we muſt not truſt to others merits, but each one expreſs the truth of his faith by the goodneſs of his own perſonall converſation. For though God here may viſit the ſins of the Fathers upon the Children, and ſheweth mercy unto after-generations for their forefathers ſake, yet at the day of Accompt we must all appeare before the Judgment ſeat of Christ 2 Cor: 5. 10. And every one of us ſhall give Account of himſelf to God Rom: 14. 12. Every one muſt ſtand on his own bottome and be judged by what he hath perſonally done in the fleſh, good or evill. Now this uprightneſs is oppos'd 1ſt. to wickedneſs, ungodlineſs, and a trade of ſin. 2dly. to diſſimulation & hypocriſy He then walkes uprightly that leads his Life not according to the courſe of the world, nor according to the luſts of his ignorance, but by the guidance of the Spirit of God and the preſcript of his Commandements. He alſo that doth not only take up a forme and make a ſhew of godlineſs, but hath the power of it in an honeſt heart, and expreſſeth it in a blameleſs converſation; that is a true Iſraelite in whom is no guile. Joh. 1. 47.
But becauſe there is more force in examples than there is in rules and precepts, and that you may ſee that what is commanded is practicable, the occaſion gives you a pattern of an upright Man. I meane the example of our dear Brother departed. You perfectly knew his converſation and manner of Life almoſt from his Youth upward; and though he be Dead his good name Lives, and his example ſpeakes. It is (you know) beſide my cuſtome to turne the Pulpit into a Desk, and Sermons to the Living into commendations of the Dead, yet I ſhould diſpleaſe my ſelf, and injure you if I ſhould not at leaſt point you to ſo faire a Copy for your imitation; and herein I will not walk without my line, or commend him to you for things before my knowledge or beſide my profeſſion. He was one of theſe righteous ones in the Text, one that walked in his uprightnes. He was like Timothy, well acquainted with the Scriptures from a Child, and having in his youth been train'd up by his pious Anceſtors in the way wherein he ſhould go, when he was Old he departed not from it. He was neither a blazing, nor a wandring, nor a falling Star, but one that ſhone in his owne orbe, and gave a conſtant and a ſteady light.
A conſtant attender on the publick ordinances and worſhip of God, a Sincere lover of the Miniſters of Chriſt and all that feare God. A diligent performer of all family worſhip and that brought up his Children in the nurture and admonition of the Lord. One feareful of offending God: or giveing Juſt occaſion of offence to any Man, merciful and compaſſionate to all; Liberal to his ability, yea above his ability to thoſe that wanted: eſpecially to the houſhold of Faith. One that minded the one thing neceſſary, ſought the Kingdome of God, and his righteouſniſſe in the firſt place and ſlighted all things in compariſon of theſe. That would often profeſſe to have [Vitam in patientiâ, mortem in deſiderio,] To be one that could live, but that would rather Dye, and be with Chriſt which is beſt of all. This I have ſaid (much more I could ſay, but forbear) not with any deſigne to Paint the Sepulchre of the Dead, or to flatter any liveing; but to reſtify my due reſpects for the memory of ſo good and worthy a perſon. With my juſt reſentments of our great loſſe, and to provoke my ſelfe and you to the imitation of his vertues: that walking every one in his uprightneſſe, when we dye we may enter into peace and reſt in our Beds, and then when the Lord the Righteous Judge ſhall come he will give us a Crowne of Glory, and not unto us only, but to all that love and looke for his appearing.
FINIS.