A Shock of Corn Coming in its Season, Sermon

A Shock of Corn Coming in its Season · Sermon

p. 3The 5^th Chapter of Job, Verſ 26. In theſe words.

Thou ſhalt come to thy grave in a full age, like as a ſhock of Corn cometh in, in his ſeaſon.

THe words were ſpoken by Eliphaz to inforce that dehortation given to Job, Verſ 17. Deſpiſe not thou the chaſtening of the Almighty: that is, Caſt it not off with a weariſome averſneſs, and loathing, nor reject it either as unprofitable and unuſeful, or as diſgraceful and diſhonourable to thee, nor ſlight it as a thing of which no notice is taken, &c. This counſel he backs with an argument drawn from the benefit that ſhould accrue unto him, by a ſubmiſſiveneſſe under the afflicting hand of God. Eliphaz ſhews, that at length, the mercy of God, ſhall appear for his good; and that both, Firſt, by preſervation from evils (Verſ 19. He ſhall deliver thee from ſix troubles, yea in ſeven, there ſhall no evil touch thee) and alſo, Secondly, by the beſtowing of bleſſings, Verſ 23, 24; 25. Thou ſhalt know that thy tabernacle ſhall be in peace, &c. Yea he declares that Job ſhall not onelyonly be happy in his life-time, but alſo even at and after his death, in the words of my Text, Thou ſhalt come to thy grave in a full age, like as a ſhock of corn cometh in, in his ſeaſon.

p. 4In which words, you have this two parts conſiderable.

1. A godly mans arival at his Port, or terme, Thou ſhalt come to thy grave.

2. The ſeaſonableneſſe of this arival, in a full age, like as, &c.

In the former, I take notice of two particulars,

1. What that place or Port is, the grave.

2. What that kind of paſſage to it is, which here is promiſed. Thou ſhalt come to it.

The Later, the ſeaſonableneſſe of the arival; is ſet out two wayes,

1. Properly, in a full age.

2. Metaphorically, or by way of reſemblance, like as a ſhock of corn cometh in his ſeaſon.

1. I begin with the former part, and therein with the firſt particular, the Port, or place it ſelf, to which even the godly muſt arive, The grave.

This hath been the place where the holieſt men have met, Obſer and to which the deareſt Saints, the Jobs of God, have come. The grave (I ſay) is their term, their Center.Gen. 25.8. 1 Kings 2.1. Zech. 1.5.Gen 25:81 Kgs 2:1Zech 1:5 The holy Patriarchs of old, Abraham the friend of God. The godly Kings, David went the way of all fleſh. The Prophets live not for ever. The Apoſtles died; and thus it is

In regard of

1. Themſelves.

2. Others.

1. Themſelves as they are

1. Men.

2. Sinfull men.

3. Good men.

p. 51. They are men. 1Their bodies conſiſt of corruptible principles, and are earthen veſſels and Cottage. Every day they daub them over (as it were) with food, and labour to keep them in reparations, and to make them tenantable for the ſoul, but alas all will not do, they cannot long be ſhord up, down they will at laſt and crumble to duſt. Even the props wherewith they are kept up, are but rotten, meats are corruptible,foreign. Iſid Peluſ. l. 1. ep. 65. bread is cald that which periſheth. How can ſuch ſtructures, then, ſtand long? the truth is their falling begins (as Iſidore of Peluſium ſpeaks) with their very building; and being men they are ſubject alſo to the ſame accidents, and caſualties with others.

2. Sinfull men. Tis true ſin is in them, and not in them: in them, not as their love but their load and vexation. And death doth befall them, and doth not befall. Doth befall them, as afflictive to ſenſe, as a cure of their woes, as a conſequent of ſin; but not as a curſe, or a wrathfull puniſhment; but yet this repeated addition (and he dyed) ſubjoyned to the relation of the long lives of the ancient Patriarchs, ſhewed the immoveable certainty of that threatning of death againſt Adams ſin, notwithſtanding the deceitfull promiſe of the devil.

3. They are holy men. And to the grave they muſt come. Firſt, For a reſiing place. Here is not their reſt, Rom. 7.24. Rom. 6.7. 2 Cor. 5.6.8. 1 Theſ. 4.16.Rom 7:24Rom 6:72 Cor 5:62 Cor 5:81 Thess 4:16their works at length follow them, and they ſhall not follow their work any more. Secondly, They muſt be perfectly freed from ſin, which till death they cannot be. Thirdly, They muſt have their Crown of life; and Fourthly, Shall for ever be with the Lord, who loves his children ſo well, that he will not alwayes ſuffer them to be abroad, and abſent from him.

2. In regard of others, they muſt come to the grave. p. 62Firſt, Some are unkind and cruel to them, and haply they hurry them to the Port of the grave with a bluſtering ſtorm and tempeſt of perſecution. The Saints (eſpecially Miniſters) of Chriſt are ſet in the forlorn hope, and commonly the bullet ſooneſt hits them. Secondly, Some idolize them, deifie them: how many, when adored, hath God grownde to pouder, as Moſes did the Iſraelites Calf, and removed them from men, when we have made them equall with God. Its the great ſin of the times either to deifie or nullifie men. God loves neither. Thirdly, The living muſt prize them, and get much good by them in a little time. He who hath a book lent him, but for a little while, makes the more haſt to read it over, the Prophets and Saints of God live not ever, nor are given us to uſe as long as we pleaſe, they are but lent us, and we muſt improve them ſpeedily. God hath held the candle of a Saints Life, and a Miniſters Doctrine to many idle profeſſors many a year, and he oft puts out this light to puniſh them for their negligence. Since then, even the beſt muſt come to the grave, let them ſtudy to do much for God while they live. The grave is a place of ſilence and reſt. Uſe. 1 The living, the living they praiſe and are employed for God. Short ſeaſons require ſpeedy ſervices. The nearneſſe of death ſhould put us upon holy ſerviceableneſſe during life, as for the preſerving of a ſweet and precious remembrance of our ſelves in that generation which follows ſo eſpecially for the tranſmitting by our examples, holineſs to Poſterity, that ſo a ſeed of Saints may be continued in the World, when we are dead and gone. And truely as otherwiſe we ſhall die while we live, ſo hereby we ſhall live when we are dead, and be like civet, which, when tis taken out of the box, leaves a ſweet ſavour behind it.

p. 72. 2Let not any ſettle themſelves ſecurely in this World, he is a mad man, that will go about to build a houſe upon a quaking quag-mire, upon a rotten foundation. The longeſt lived of thoſe long-lived Patriarchs lived not a thouſand years; God hereby ſhewing that the longeſt life of any of the ſons of men is not able to reach to that ſpace which in reſpect of Gods Eternity is not a day. Expect not Eternity in this life.Vid Rivet. in Gen. Let us live as if we were alwayes dying, and yet as ſuch as are ever to live. Set not up your hopes, your expectations here; the grave will rub off all our worldly grandeur, as a narrow hole ſweepes off all the apples, that the fooliſh hedge-hog loads her prickles withall. Labour to be taken off from the world, before you are taken out of it.

3. Thirdly if Saints muſt come to the grave, 3. Joh. 9.4, 12.35.get good by them, while they live. Walk and work by the light while you have it with you. Neglect not to get good by the godly, in hope to enjoy them longer with you. Thou mayſt bewail thy over-ſlipt opportunities when tis too late. I will not let thee go except thou bleſſe me, you know it was the ſpeech of Jacob to God. O Lord, (ſay thou) let not not ſuch a Saint go, ſuch a Miniſter die, till thou haſt bleſſed me by his meanes, let not his light be put out, till he hath ſhewed me the way to heaven, better.

4. Fourthly if Saints muſt die, you that live, 4ſtand up in their ſtead, if God take away pillars, be not you as reeds. Supply their departure by your piety and uſefulneſſe.

5. Laſtly muſt Saints die? 5here is comfort in many reſpects; they ſhall come to the grave, they ſhall die, but their ſouls ſhall never die, the ſecond death hath no power over them; they ſhall die, but ſecondly the Church p. 8ſhall never die: they ſhall die, but thirdly their works ſhall never die, theſe ſhall follow them: they ſhall die, but fourthly, their God ſhall never die: the Prophets of God, Do they live for ever? 6but the God of the Prophets lives for ever. Laſtly, they dye, and therefore why ſhould not we be willing to dye, to fare as they fare. Not onelyonly the wicked but Saints dye. A godly man was the firſt who dyed. If death were not advantagious, it ſhould never be the lot of Gods beloved.

2.2. Branch of the firſt part. This Port or place of the Saints, the Grave, affords us ſomewhat more for meditation. It is a mercy not only to have a houſe to hide the head of the living in, but to have a ſepulchre in which to hide the head of the dead. Obſ. 2 It is a mercy to have a grave. Great was Abrahams provident care to purchaſe a burying-place for his dead. God himſelf buried Moſes his dear ſervant: nor was the contention of the Angel about the body of Moſes, to hinder its burial, but onelyonly to forbid the Devil to be preſent at it. When the Kings of Judah are recorded, their burials are alſo frequently mentioned; and thoſe of the higheſt merit were buried in the upper part of the ſepulchres of the ſons of David, 2 Chron. 32.33. Nor was it a ſmall judgement of God inflicted upon Baaſha and Jezabel, to be buried in the bellies of Dogs:Ier. 22 19.Jer 22:19 Or upon Jehoiakim, that he ſhould be buried with the burial of an Aſſe, contemptibly caſt into a ditch. Or upon the king of Babylon, Iſai. 14.20.Isa 14:20that he ſhould not be joyned with the kings in burial. Neither was that a ſlight imprecation,Pſal. 63.11.Ps 63:11 Let them be a portion for Foxes. Nor a ſmall threatning, Jer. 14.16. That the people ſhould be caſt out into the ſtreets, and have none to bury them; and that the bones of the kings, & prieſts, and prophets, Jer. 8.2.Jer 8:2ſhould be taken out of the grave, and laid open to the ſun and moon. Nor a ſmall complaint, that the p. 9enemies of the Church had given the dead bodies of Gods ſaints, to be meat to the fowls of the heaven, and their fleſh unto the beaſts of the earth. Want of burial is ſo hateful, that ſome have been more reſtrained from ſin by the fear of not being buried, then of dying. And David commends the burial of a dead Saul: nay Jehu commands the burial of the remains of a curſed Jezabel. The practiſe (therefore) of giving the body decent burial is very commendable Sutable it is, that the body, Vſe 1 a piece of Gods workmanſhip ſo curiouſly wrought, Pſal. 139. ſhould not be careleſly thrown away. Yea, it hath been repair'd, redeem'd, as well as made by God. It is partner in redemption with the ſoul, and bought with the precious blood of Chriſt: The body is alſo ſanctified for the ſpirits temple. The ointment of ſanctification reſts not onelyonly on the head (the ſoul) but runs down alreſts not onelyonly on the head (the ſoul) but runs down alſo upon the skirts, (the body.) The chair where the King of glory hath ſate ſhould not be abuſed. With the bodies of our deceaſed friends we lately had ſweet commerce; haply they were very beneficial to us. The body of a faithful Miniſter was an earthen Conduitpipe whereby God conveighed ſpiritual comforts to our ſouls The body was once a partner with the ſoul in all her actions, it was the ſouls brother-twin; what could the ſoul do without it? whatever was in the underſtanding was conveighed by the ſence. The ſoul ſees by its eyes, hears by its ears, works by its hands; yea, which is more, there is an indiſſoluble union between the duſt in the grave, and the glorious ſoul. Churchyards are but ſleeping-places, and (as they were called among the Jews) houſes of the living. A great Heir is regarded, though he be for the preſent in rags: and which is more, our very bodies are the members of Chriſt, and p. 10of that lump, whereof he was the Firſt-fruits.

Hence is diſcovered, Ʋſe 2 the more then heatheniſh Barbarouſneſſe of the Papiſts, both in denying and recalling burial, digging up the dead again, as they dealt with the bodies of Paulus Fagius, and Peter Martyrs wife; Heathens themſelves have ſhewen greater humanity; witneſſe that of Alexander, in allowing enterment to the dead body of Darius, Hanibal to Marcellus's, Caeſar to Pompey's. The comfort of Saints is, that God keeps every one of their bones; and that as he left not one out of his book, when he made them at firſt, ſo that neither ſhall one be miſſing when he will remake them. Nor is the ſuperſtitious folly of Papiſts about the bodies of the dead, leſſe reproveable then their inhumane cruelty, I mean, their religious reverencing of the reliques of the deceaſed. Though the Devil could not obtain a licenſe for this ſin (according to ſome) from Michael, yet hath he obtained a command for it from the Pope. To name this practiſe is to confute it. Its idolatry, derogation from the merits of Chriſt, ridiculouſneſſe, (for Popiſh Hiſtorians tell us, that the bones of the worſhip'd have afterward proved to be the reliques of theeves and murderers & to ſuch a proportion are they increaſed, that they are rather the objects of deriſion then adoration.) Yea laſtly, its injuriouſneſſe to the ſaints, who in pretence are honoured (whoſe bodies hereby have inſepultam ſepulturam are kept from their honour of reſt, and brought into a condition threatned as a curſe) are more then enough to procure our abhorrence of it. To conclude this; Ʋſe 3 the care (yet) of a dead body ſhould not be comparable to that of the living, ever-living ſoul: what profit is it for the body to be embalmed, and entombed richly, and the ſoul to be tormented eternally? As great p. 11a folly is the reſpecting of the vile body, joyn'd with the neglecting of the precious ſoul, as for a frantick mother onelyonly to lament the loſſe of the coat of her drowned childe, never laying to heart the loſſe of the childe it ſelf. Chiefly look after thy ſoul and God will take care of thy body, it ſhall be embalmed to eternity, though it ſhould be eaten up with the beaſts of the earth.

This for the firſt, the Saints Port or Place, The ſecond particular in the firſt part of the Text.the Grave But ſecondly, what kinde of paſſage ſhall he have thither? Eliphaz ſaith, He ſhall come to the grave: And this notes that his paſſage to the grave ſhall be willing, and uninforced. He ſhall get thither by coming, he ſhall go, as it were upon his own feet, he ſhall not be hailed and dragged, and pulled thither againſt his own minde. Obſ. 3 It ſhall be his portion to be willing to dye; his ſoul ſhall not be required of him, taken from him by force againſt his wil, as his was Luke 12.20. No, he ſhall be one, that is pleaſed with the thoughts of his departure, and deſires with Paul to be diſſolved. 1 Kings 19.4.1 Kgs 19:4One that may ſay (as Elijah,) Lord take away my ſoul; and with Simeon, Lord, Luke 2.29.Luke 2:29now letteſt thou thy ſervant depart: He will open the door cheerfully, when his maſter ſhall but ſend his Sergeant Death to knock; he will meet Death (as it were) half way, Death ſhall be his priviledge as well as his task; with Peter and John he running to the ſepulchre, not being urged, drag'd to it Neceſſitatis Ʋinculo, by the bond of neceſſity, but making toward it Voluntatis Obſequio, with the holy forwardneſſe of his will. Thou ſhalt come. By death Saints are freed, from the reach of, as well as hurt by Satans temptations: From the evil company of the ungodly, from divine deſertion, from the burden of ſin and corruption, from the painful and laborious employments of their places, from all bodily infirmities and p. 12diſeaſes (death is the beſt phyſick,) from all Gods fatherlike chaſtiſements,Minus pie vivis, ſi minus perſecutionem pertuleris. Gr. ep. 27. l. 6. from an unkinde, perſecuting unquiet world (that bed of thorns) they love not the world, and therefore they linger not in it. They are in love with heaven, where they ſhall have the conſummation of grace and glory, and enjoy the ſweet ſoul-raviſhing ſociety of their Friend, Huſband, Saviour, Head; and therefore as their better portion Chriſt, ſo their better part their heart, is there already. He hath perfumed the grave for them, and made that narrow noiſome place, a place of eaſe and ſweetneſſe. Ever ſince Chriſt trod and walk'd upon the ſea of death, they may ſay (as Peter to Chriſt) Lord, if it be thou, bid me come unto thee on the water. Chriſt by his death hath laboured, and they when they dye, do but enter into his labours.

In a word: Sin the ſtrength and only weapon which Death can uſe, is by the merit and ſpirit of Chriſt, taken away; ſo that death is now become a ſtingleſſe Serpent, and a toothleſſe Lion; a tame, diſarmed enemy, or rather the bare name and notion of an enemy. The unwillingneſſe of Gods people to dye, is not becauſe they judge that death is not good for them, but becauſe they think not themſelves good enough for death.

How unlike to Chriſtians, Ʋſe. 1 do they then ſhew themſelves who are ſo loath to dye, that they will not come, but muſt be drag'd to the grave, yea, to the very thoughts thereof, who though they cannot live without miſery, yet neither can they be content with that, which as they cannot avoid, ſo will put an end to all miſery. Oh how unſuitable is this diſtemper, to thoſe who both profeſs they deſire that Gods will may be done, & that they are pilgrims and ſtrangers upon earth, and that heaven is their countrey, their fathers houſe!

p. 132. How excellent is the grace of Faith, Ʋſe 2 which makes a beleever cheerfully to come to that, to which another muſt be drawn and dragd, I mean the grave! To a beleever, when his faith is on the wing, life (as Paul ſpeaks of his) is not dear, and death (as he ſpeaks of his) is deſired.Acts 20.24. Phil. 1.22.23.Acts 20:24Phil 1:22Phil 1:23 It was as hard to make Paul patient when he thought of living, as to make another patient when he expected dying. Faith is the alone mantle which divides the waters of death: ſo as that a beleever ſees he may go through them dry-ſhod. That grace which throwes the Croſſe of Chriſt into theſe waters of marah, and thereby makes them not onelyonly wholſome but pleaſant.

Its our duty to labour for ſuch a ſpirit, Ʋſe 3 as to be willing to die: to Come to the grave. If it was Chriſts deſire to die for us, ſhould it not be our longing to live with him. To this end, Firſt, clear up thy intereſt in Chriſts death, the death of thy death: the blood of Chriſt makes pale death look beautifully. He was a curſe, and death is thereby a bleſſing: this horn of ſalvation dipt into the waters of death, makes them not onelyonly poiſonleſs but wholſome: death hath left its ſting in the ſides of Chriſt. He that beleeveth in him, ſhall never die. Secondly, In looking toward death, look likewiſe beyond it: even as far, as the benefits which follow it: view that bleſſedneſſe which is inviſible. Conſider not death as it ſhews it ſelf to an eye of ſence, but as its manifeſt to an eye of Faith, not as an enemie to man, but as changed by Chriſt into a friend, yea the beſt friend, next Chriſt himſelf. Thirdly, Oft meditate of death: let it not ſurprize thee unawares: let it be an acquaintance not a a ſtranger: die before thou dieſt: death onelyonly ſeems a great buſineſſe, to thoſe who are to go through it all at p. 14once. Fourthly, Hate ſin: the love of ſin makes men fear death; and he who hates ſin muſt needs love death, becauſe thereby ſin ſhall be wholly aboliſht. The love of ſin is the arming of death, and an armed enemy muſt needs be formidable, Fifthly, Wean thy ſelf from the world: Omnia iſta nobis accedant ut ſine ulla noſtra laceratione diſcedant Sen. ep. 74.an empty traveller, will ſing when he meets with the thief; he who looks upon himſelf as poſſeſſing nothing in the world, fears not a ſtripping by death: let not the world cleave to thee, as a ſhirt which ſticks to an ulcerous body, and ſo pulls skin and fleſh away withall. The looſe tooth comes out with eaſe, but when it ſtands faſt in the head its drawn out with much pain. If the world and our affections be faſtned, the parting will not be without much difficulty.

I come to the ſecond part of the text, 2. Generall part of the Text.and that is the ſeaſonableneſs of a Saints coming to the grave: and

Firſt, it is ſet out properly. In a full age. Tremelius renders it, cum ſenio, with old age, Pagnine in maturitate, in ripeneſſe. Ʋatablus in ſenio. The uulgar latine in abundantia, in abundance, which ſome expound of abundance of honours and riches, others of abundance of years and long life; and indeed the Hebrew word foreign, ſignifies old age, or a full age which ſtands in the abundance of years: and therefore I know no reaſon why we ſhould by giving other interpretations, raiſe a duſt to obſcure the ſence. But yet withall here is imported a happy, bleſſed old age, ſuch an old age as is a promiſe, and is in ſcripture frequently cal'd a good old age, and therefore this full age may include a threefold fulneſſe (to name no more.)1. Maturitas civilis. Gen. 15.15. 1 Chro. 29.28Gen 15:151 Chr 29:28

Firſt, a Civill fulneſſe, or maturity, and ſo a full age is an age full of honour, peace, and riches, ſo it is ſaid, that David died in a good old age, full of dayes, riches and honour, this civil fulneſſe being not onelyonly conſidered p. 15actively when men have ſet their houſes in order, ſetled their Eſtates, when they are ripe, and fit, for death, in regard, they have made their will, and fitly diſpoſed of their goods (the neglect whereof for fear of death, being a childiſh folly, for death is never awhit the nearer, becauſe we place it before our eyes nor the further off, becauſe we will not ſee it:) but paſſively alſo, when God hath beſtowed upon men a full eſtate, and eſpecially a good name, when they go not out in a ſnuff of diſgrace, and the ſun of their life, ſets not in a cloud, but they are buried with honour, and leave a ſweetly perfumed memoriall behind them, their name living when their bodies are dead. In this reſpect Jeroboams ſon died in a full age, being honoured with the lamentations of Iſrael, and Jehojada who was buried honourably in the chief of the Sepulchers of the Kings of Judah.

Secondly, here may be recomprehended a Religious fulneſſe, 2. Maturitas ſpiritualis.and that in three reſpects.

Firſt, when a perſon is born again, hath gotten grace into his ſoul, and an intereſt in Jeſus Chriſt, of whoſe fulneſſe he hath received and grace for grace, John 1.16. whereby he hath a meekneſs to die: and thus yong ones may be of full age even before they are one and twenty, they may be old young-men; as on the contrary; old ſinners, or ſinners though of an hundred year old, may be cal'd young or childiſh old-men: young Joſiah had his full age, Aetas immatura, pijs matura… eſt, et plus illis eſt annos decem vixiſſe, quam inpijs centum. inercer. in loc.in this reſpect, before he died, and (as Mercer well notes on the text) a green age is to the godly a ripe age, and they live more in ten years, then the wicked, in an hundred.

Secondly, when a perſon not onelyonly hath grace, but alſo is beneficial, uſefull, doth much good in his time, is diffuſive of holineſſe, full of good works, ſerves his p. 16generation, and hath done his work, before he fals a ſleep, hath his Dorcaſſes coats to be ſeen after his death; it is only our doing good that makes us called good, we are not called good men, for the good, which we have within us, but for the good that is performed by us; that bleſſed Hilarion died in a good age in a full age who having ſerved Jeſus Chriſt ſeventy years, when he came to die ſaid, Go forth O foul. In this ſence Elijah ſaith, according to ſome) it is enough. Iſai. 65.20.Isa 65:20Unlike to others who are infants of dayes, that have not filled their dayes, which are like emptie, white paper, having nothing written in them.

Thirdly, when a perſon is ſatisfied, and contented with that time, and age which God hath already given him, and is (as the Scripture oft expreſſeth it) full of dayes, having lived as long as himſelf deſired, or as heart could wiſh, accounting (as Elijah ſpeaks) that he hath lived enough. Thus Abraham, Gen. 25.8. Iſaac, Gen. 35.29. David, 1 Chro. 23.1. Job chap. 42.17. Jehoiada, 2 Chro. 24.15. are all ſaid to be full of dayes, Rarus qui exacto contentus tempore vitae, cedat, uti conuiua ſatur. Hor. ſat. 1. Omnino rerum ſum ſatur praeſentium.to them there was not ſo much an irkſome tediouſneſſe, as a fulneſſe and ſatiety of life: they were as willing to leave this world, as men are wont to be to riſe from the table when they have eaten their fill. It was an expreſſion ſutable to a godly man when he ſaid; Lord I am cloyd with theſe preſent enjoyments (for indeed they cloy us, but they do not ſatiſfie us) there is the ſecond, a fulneſſe of age, in regard of a Religious fulneſſe.

Thirdly,3. Maturitas Naturalis. there is a fulneſſe of age in regard of a naturall fulneſſe, which is the fulneſſe here principally intended, (though the other be not excluded) and this naturall fulneſſe of age is twofold. Firſt, here is intended ſenectus ſera a late, long, ripe age, Senectus ſera.in reſpect of the great number of its years; he ſhall not be taken away p. 17by an immature, untimely death, when he hath lived out but half his dayes, the candle of his life ſhall not be blown out, no, this lamp ſhall not be put but go out; all the oyl ſhall be ſpent, his vital moiſture ſhal be dried up, & gone. In a word: He ſhall not be taken away in the midſt of his dayes. There is a prediction, Pſalm 55.23. that the wicked ſhall not Dimidiare dies, half their dayes; juxta editionem vulgata.i. e. live out half thoſe dayes, which according to the courſe of nature they might reach unto. But Eliphaz here intends that Job ſhall go, though ſurely, yet ſlowly to heaven, and ſhall not be as the corn upon the houſe top, that wi…hers, before it be grown up, but ſhall come to his full meaſure of yeers, and live as long as (according to the courſe of nature) could be expected.

2. In this natural fulneſſe is contained Senectus ſana, Senectus ſana vegeta.an hail, youthful old-age, ſound, ſtrong, vigorous, and that both in reſpect of body and minde.

1. Of body. When men are free, for the moſt part from ſuch bodily infirmities, and annoiances as old age is wont to be infeſted withal, and are without, though not ſuch weakneſſe as neceſſarily accompnaies the decay of nature, yet ſuch pains, aches, and diſeaſes, as are wont to annoy that age. Health is a mercy at all times, even ſuch wherin others are wont uſually to enjoy it; but eſpecially is it a bleſſing to enjoy it in that age, wherein men moſt commonly want it. Health in infectious times is a ſingular mercy, and ſo is it in old-age which is ſubject to ſo many diſeaſes. It is not ſo much the decay of bodily ſtrength, as pains and diſeaſes, which make old age burdenſome. How choice a priviledge is it to be fat and flouriſhing even in old age, (as it is ſpoken in another regard, Pſalm 92.14.) not altogether unlike to Moſes, who being an hundred and twenty yeers p. 18old when he died, his eye was not dim, nor his natural ſtrength abated, Deut. 34.7. Or Caleb, who Joſh. 14.11. ſaith of himſelf, that he was as ſtrong as eighty five yeers as he was at fourty, for war. Here was a Spring in Autumn, a good healthful old age, foreign: not an old age, ſick, diſeaſed, ſqualid: the bones (here) are not full of the ſins of youth in regard whereof there are ſome men older at thirty, then others are at ſixty: they are old, when they are young. in regard of the diſeaſes, they have brought upon themſelves by their intemperance.

2. Of minde. When men are not (though old in yeers) crazy in their intellectuals, but the parts of their minde are green and youthful, they being not (as ſome) twice children: a great bleſſing it is for young men to have the parts of old men in regard of prudence; and for old men to retain their youthful and pregnant abilities of knowledge, fancy, memory, apprehenſion; and the eyes of their minde not to grow dim and dark with old age. Thus this ſeaſon of coming of the grave, is ſet forth properly, in a full age.

2.2 2. Branch of the 2. Part of the Text opened. Secondly, it is deſcribed metaphorically in theſe words, Like as a ſhock of corn cometh in, in his ſeaſon. Theſe words A ſhock of corn, may as well be rendred A heap of corn, the word ſignifies both; either corn before or after its threſhing. foreignThis corn is ſaid to come in. The word in the Original imports to aſcend: and corn may be ſaid to aſcend by bringing, carrying, laying of it up, and it comes in in its ſeaſon, when it comes in, in its full maturity and perfect ripeneſſe: and ſo a Saint ſhall come to his grave, in a mature age, like unto a ſhock of corn in its ſeaſon and ripeneſſe. But why is a full age compared unto the fully mature and ripened corn? In ſundry reſpects.

p. 191. 1Firſt in reagard of the variety of ſeaſons that ripened corn muſt go through, before it be ripe. There muſt be ſtorms, bluſtering windes, nipping froſts, ſun-ſhine, & rain, go over it, before it come to maturity; and the froſt is as good to kill the worms, as the ſun is needfull to quicken its growth: and who is there hath-hath lived to a full ripe age, that is not as ripe corn in this reſpect; witneſſe Jacob Joſeph, David, Paul, &c. When man of yeers, but hath been a man of variety of conditions in the world, but hath met with his ſtormes and windes, with his unkinde uſage, and a troubleſome ſtate here below? And its good it ſhould be ſo; we ſhould not be willing to be cut down by the ſickle of death, nor long to be taken into the barn, (laid up in the quiet grave) were not the field ſtormy and rainy, the world boiſterous and unquiet. The world is too much loved now when it is troubleſome; oh how much deſired would it be were it altogether delightful!

2. 2Secondly, a full age is as a ripe ſhock of corn in regard of the diverſity of ages, and periods of a mans life.

1. Firſt the corn is ſown in the ground, ſo the ſeed is thrown into the womb.

2. Secondly, the corn doth Herbeſcere, it is green in the tender blade, and grows like an herb, and this is as our childhood.

3. Thirdly, the corn doth grow to a ſtalk; it doth adoleſcere grow and ſhoot up to ſome kinde of ſtature, and this is our youthful age.

4. Fourthly, there is a full ear afterward, and that is in the manhood, when a man is come to ſome fulneſſe of abilities, and endowments to tranſact his calling, to go through his duties, and employments.

5. Fifthly, there is a maturity, the corn comes to be ripe, ſear, dry, and this is old age.

p. 20Sixthly, 6there is the cutting down of the corn, and this is by the ſickle of death as this godly man once ſaid the ſickle of death will cut down all my diſeaſes, and pains and troubles.

Seventhly, 7after it is cut down it is laid up in the born: when we are cut down by death, we are put into our grave, that is our barn.

Eightly, 8when it is put into the barn, then it is threſhed and fanned; there will come a day of Judgement wherein there ſhall be a diſquiſition, a ſifting, and fanning, of all the actions, that have been done ini the World.

Ninthly, 9it is ſet before the Maſter, upon his table for his uſe: the people of God ſhall be preſented before the preſence of glory, they ſhall be Shew-bread in Heaven; they are for God, and ſhall be with God, for ever, I am (ſaid Ignatius) to be grownd with the teeth of the wild beaſts, that ſo I may be as manchet, fine bread for my Maſter.

Thirdly, 3a full age is as ripe Corn, in regard of the coſt that is beſtowed upon corn, before it comes to maturity; how much labour is laid out! how much pains do men take to raiſe the expectation of an harveſt! How much plowing, harrowing, dunging, weeding doth corn require before it be carried in! and it may be, that though it hath been a yeer or two in the fitting and preparing for a crop, its cut down by 2. or 3. harveſt men in a day or two. A Parent hath laid out a great deal of coſt, it may be in the Educating of a Child, in the Univerſity, bringing him up in the Arts, nurturing him and poliſhing him with choiſeſt Education, and then death comes, and cuts him down with his ſickle in a few houres; when a man is full of wind and ſwoln with gifts and knowledge, death comes with a little prick (as it p. 21were) of a pin, and lets out all the wind again, and all mans thoughts periſh.

Fourthly, 4maturity of age is like the maturity of corn in regard of hopefulneſſe; the husband-man ſowes in hope, every one expects a harveſt, if he hath had a ſeedtime: old age is that which men both covet and expect. If Satan and ſecurity be a mans teachers, he will ſay, I ſhall live long enough, let the Miniſters, and examples of mortality ſay what they will. No man is ſo old but he hopes to live one yeer longer; and the youngeſt hopes to live to old age.

Fifthly, 5a full age is like unto ripe corn, in regard of continuation. No tooth nor foot of the beaſt hath cropt or trod it down. All the blaſts that have befallen it, all the ſtorms that have bin caſt upon it, may make it bend, but yet till the harveſt comes, it is not cut down and deſtroyed utterly: thus it is, here, till God take us away by death, till our time is come, nothing ſhall take us away, when that is come preſently we are gone; our times are not in our enemies hand, for if ſo, we ſhould not live long enough, they are not in our own hands, if they were, we ſhould live too long, but they are in Gods hands, my times (ſaith David) are in thy hands, Pſal. 31.15.

Sixthly, 6a full age is compared to ripe corn in regard of fitneſſe for the barn, and for the maſters uſe, ripe corn is onelyonly acceptable corn, onelyonly good corn, onelyonly ſuch as pleaſeth the tooth of the feeder; they that are ripe in yeers, ſhould be ripe in grace; they that are full of dayes ſhould be full of Holineſſe; they ſhould be fit for Heaven; if any, they that have one foot in the grave ſhould have the other in Heaven; they that have white heads ſhould not (as the ſwan which under her white feathers p. 22hath a black skin) have a black heart. In a word (we ſay) toward harveſt, corn ripens night and day, (it is a country proverb:) when a man growes old, he ſhouldl grow Heavenward might and day. Oh he ſhould live more in one day then heretofore he hath done in a whole yeer.

A full age is as ripe corn, in regard of the certainty of harvest, and cutting down: The corn which hath ſtood longeſt, meets at laſt with a ſickle: they that have lived longeſt muſt die at length, and be cut down with deaths ſickle; the longeſt Summers day, hath a Sun ſet; though thy age be a Summers age, yet it muſt end. Its poſſible, corn may be troden down and devoured by the beaſts of the field, withered with ſcorching heat, or deſtroyed with floods, but ſhould it eſcape all thoſe dangers, to be ſure, it muſt meet with a ſickle at the harveſt. Though a man eſcape a violent death, and the many diſeaſes incident to youth and manhood, at length he muſt have a diſeaſe, whereby he muſt die. A Neſtors a Methuſalems age muſt end. The ſailes of our Times as well as of Time, are daily winding up: unto all the deſcriptions of the great age of the Patriarchs before the flood, its added, and he died.

8. Laſtly, a full age is as ripe corn, in reſpect of the near approach of its cutting down: ripe corn hath not long to ſtand; the young-may, the old muſt dîe. How long have I to live (ſaid old Barzillai) that I ſhould go up with the King? Grey hairs are deaths harbingers, which with their white ſtrokes, mark and take up lodgings for death, the King of terrours.

And thus! I have opened both the branches of this ſecond part of my Text: the former ſetting form the ſeaſon of a Saints coming to the grave, properly, the ſecond Metaphorically.

p. 23The uſe that I ſhall make of this ſecond Part in both its branches, put together ſhall be two-fold. I ſhall apply what I have ſaid.

1. To our ſelves. 2. To the occaſion. Ʋſe 1

For the firſt, there are then theſe following inferences that I draw from hence, if (as I have deſcribed unto you) a full age be here promiſed, and ſuch as is like unto ripe corn; I Note then in the firſt place, The difference between godly and wicked men. The godly mans age is a full age to him, he is fill'd with age, and hath a ſatiety of life; Its far otherwiſe with the wicked. I read not of any one of them in Scripture of whom its ſaid, that he was full of dayes none can be full of Time, but he who hath had a taſte of Eternity: the wicked never think they have enough either of the wealth or life of this World. By their good will they would never die. The miſeries and calamities of this world ſometimes indeed may make them impatiently weary of their lives; But the godly in the midſt of all their worldly ſolaces and enjoyments, health, honour, wealth, &c. are fill'd with dayes.Gen 46.30.Gen 46:30 Jacob ſaid now let me die, when he was in the midſt of his greateſt worldly rejoycing by the unexpected mercy of ſeeing both Joſeph and his ſons. David was full of dayes when he was alſo full of riches and honour. The wicked may be angry with the troubles of this; but a Saint is enamoured with the Beauty of the next life, a wicked man may be weary of life, but a Saint is alſo deſirous of death.

I obſerve, Ʋſe 2 the …nfulneſs of ſhortning our lives; a full age is a bleſſing promiſed, yea a choice bleſſing, firſt, then thoſe cowards are hence worthily reproved who ſhorten their lives by Duels the greateſt cowards in the World, who being purſu'd with a diſgrace, will run as far as hell before p. 24they look back. Secondly, thoſe that ſhorten their lives by intemperance that dig their graves with their teeth, that are felons of themſelves, Laſcivis brevis eſt aetas & rara ſenectus.that ſwallow, not only their eſtates and lively-hoods, but their lives alſo down their throats: theſe (I ſay) unkindly prevent this kinde and ſweet enjoyment here promiſed, a full age; they being grown old by diſeaſes, before their time, making their tumors, rheums, and other diſtempers to prevent their old age, to be ſure the vigour and vivacity of it. Theſe do that againſt themſelves, which the very Devils deſired to ſhun, they tormenting themſelves before their time. Luxury is the greateſt enemy of health, and hinderance of old age. How many by being caſt away in the ſurges of riot and drunkenneſs, fall ſhort of the Port of a full age?

3. Vſe. 3 Thirdly, great is the ſin of deriding at old age, and contempt of old men in their full age, as when men voice them twice children, ſilly men, Dotards; theſe ſcoffers imitating thoſe children that called the Propeht baldpate. I remember a ſmart and fit anſwer which an old man once gave to a ſcoffing youngſter; the young man telling the old, that his memory grew weak and frail; well (replyed the old man.) though my memory be now f…ail, yet know: that I have forgotten more then ever thou didſt remember. If he that mocketh the poor, certainly he that deſpiſeth the aged, reproach th his Maker. The aged muſt be both honourable,Prov. 17.5. Lev. 19.2.Prov 17:5Lev 19:2 and honoured, before whom thou muſt riſe up. They who will not honour old Fathers ſeldom find their dayes to be long in the land which God gives them.

4. Fourthly, Ʋſe. 4 I note from hence, That all the creatures ſhould not onelyonly be improved ſpiritually, but particularly improved, even to the putting of us in minde of death: even p. 25the ſhocks of ripe corn, the ripe wheat that is in the field, ſhould make thee conſider, that as that ſame corn muſt ſhortly be carried into the Barn, ſo thou muſt be tumbled into the grave; thy ſleep ſhould make thee think of the ſleep of death; the Autumn ſhould put thee in minde of the day of thy fading, falling leaf: the ſetting of the Sun, ſhould make thee forecaſt the ſetting of the ſun of thy life, the harveſt ſhould make thee think of deaths reaping ſickle, the dead creatures upon which thou daily feedeſt, ſhould convince thee that the feeder cannot live alwayes; the putting off thy clothes from thy body, ſhould inſtruct thee, of putting off (ſhortly) the clothes of thy body. The blood of the grape that thou drinkeſt, was preſſed and ſhed, before thou couldſt come to the ſweetneſſe of it. The skins which clothe us were the caſt ſutes of dead beaſts. When thou putteſt on thy clothes in the morning, thou ſhouldſt think of being clothed with new robes of the reſurrection. Oh could you do thus, you would not onelyonly think of, but expect death in all places, as death expects you every where: Death may lie under your trencher, may be at the bottom of every cup. The delights of the creature, ſhould not extinguiſh the ſuggeſtions which they give us of mortality. The Ancients had their ſepulchres in their places of pleaſure, their Gardens: and (of old) ſome were wont to roll a dead-mans skil upon their table, after their greateſt feaſts.

5. Ʋſe 5 Fifthly, note that old age is a bleſſing. 1. A full age, like unto the ripe corn is here promiſed, as an encouragement to duty, and the contrary is threatned as a curſe. God foretels that there ſhould not be an old man in the houſe of Eli. Gen. 15.15. 1 Sam 2.32. Pſal. 55.22.Gen 15:151 Sam 2:32Ps 55:22Its the curſe threatned againſt the wicked, that they ſhall not live out half their dayes, and be p. 26like the corn on the houſe top, which withers before it be grown.

2. Secondly, it is laboured and contended for, as a great bleſſing; they that deſpiſe it, yet deſire it and would count it a mercy. All thy food is taken but to patch up thy cottage, that ſo thou mayeſt live till thou art an old man: Phyſicians are but Pilots to conduct to the haven of old age. All the phyſick that the Apothecary prepares; all the Phyſitians preſcriptions are but helps to old age; beyond old age thou canſt not go, to old age thou wouldſt fain go.

3. Grace is not onelyonly an honour to old age, (as it is indeed to every age,) But old age is a great honour alſo to grace; they caſt a mutual luſtre upon one another. The oldeſt preſons moſt commend grace in having, becauſe in keeping it; grace beautifies the youngeſt, but it is not beautified ſo much by any as by the oldeſt. Theſe ſhew that after all the ſolicitations of ſin and vanity, grace is (yet) the beſt, and their beſt beloved, and that though they have ſerved Jeſus Chriſt ſo many ſcores of yeers, yet that they eſteem him the beſt maſter, and are not weary of his ſervice, but that they account it impoſſible to change it for the beſt of temporals, unleſſe to loſſe. O how glorious is it, when there is the ſilver crown of gray hairs, and the golden crown of grace upon one head! How amiable a conjunction are the golden apples of grace in the ſilver picture of the hoary head!

4. Fourthly, its an age of the greateſt growth and perfection of grace, the bringing of our graces to the greateſt fulneſſe in this world. Old men (if godly) are ſpiritual hoarders; they have been laying up of grace all their dayes, and adding grace to grace, day after day, and yeer after yeer; ſermon after ſermon, ordinance p. 27after ordinance: and a great many littles have by this time made a mickle. And how comfortable is it for a godly old man to recollect, that he hath not onelyonly got much grace throughout his long life to himſelf, but inſtrumentally beſtowed much grace upon others: Childrens children are the crown of old age (ſaith Solomon) Pro. 17.6. but no children are ſo glorious golden, and gliſtering a crown, as thoſe who are ſpiritual. Oh how happy is it for a godly old man to be able to ſay, Lord, I am not onelyonly my ſelf thy childe, but I have brought forth children to Jeſus Chriſt throughout my life, and who (now) are come to a great number.

5. Fifthly, it is in ſome reſpect the moſt advantagious time of doing good:Levit. 19.32. Dan. 7.13. Prov. 16.31. Prov. 20.29.Lev 19:32Dan 7:13Prov 16:31Prov 20:29 its an honourable age, (as mariage) honourable among all men; a kinde of reſemblance of Gods antiquity who is called the ancient of dayes. The gray head is called beauty, and a crown of glory. Now as our duty to do good, ſo our opportunity of doing it to others, follows our receiving or honour from others. Beſides, old age brings wiſdom and experience, and therefore makes men more able to give wiſe and wholeſome counſel to others. It was a good expreſſion of him who call'd an old mans head the houſe of wiſdom. Domicilium ſapientiae. foreign. Clem. Paed. foreign. Seris venit uſus ab annis. Ovid. Met. l. 6.The moſt prudent Roman Convention, the Senate, was ſo called from old age; noting, that wiſdom is commonly the endowment of old men. The raſh and fooliſh counſellors of Rehoboam were young men. Old men are ſometime as eminent for wiſdom, as young men are for ſtrength. And its as rare to ſee a young man prudent, as an old man ſtrong. By grave and good counſel and advice, the ſtrength of the head, the aged may be more helpful, then the yonger may be by their hands. A few gray hairs may be more worth, then many yong locks, and green heads. p. 28The night is the beſt time for counſell, and ſo it is beſt to take counſel of Men, in the night of their age, when they have paſt through their troubles, difficulties and manifold experiences, when as they are quiet, and ſedate, and there is not the noiſe and hurrying of paſſions to diſturb and diſtract them. And then old age is a fit age for the doing of good in regard of the prayers of old Men, I ſhould ordinarily chuſe, a young mans ſtrength and an old mans prayers to be employed for me. I count it a choice bleſſing to have a ſtock of prayers going in an old mans heart, for me; God loves to hear the prayers of his old ſervants, when the hands of old Moſes were up, his prayers were acceptable, though his hands were held up; we make much of the words of a dying man, and God eminently regards them. Hence old men are wont to give their bleſſings. i e. to pray for bleſſings from God: old Jacob bleſſed Pharaoh, &c.

Sixthly, Old age is highly commendable for its ſafety. And old Saint hath paſſed through thoſe dangerous ſtorms and difficulties that a poor young one is now ſailing toward; he hath done living almoſt, the other is now going and beginning to live; a young Man is happy, that doth live well, but an old an is happier, that hath lived well, he is by death beyond the temptations, the difficulties, the paſſions, that a young man lies ingaged to, and this is the fourth Corollary, that old age is a bleſſing.

Ʋſe 6. Ʋſe 6 Though the coming to the grave in a full age, in a age wherein one is like to a ſhock of ripe Corn, be a promiſe, yet is it to be underſtood rightly; all Gods people do not alwayes die in full age, in regard either of civill or natural fulneſſe; but yet if even ſuch a fulneſſe be good for them, they ſhall have it; and it ſhall note be p. 29beſtowed, if it be not for their good. Honour thy father and thy mother, (as the Lord thy God hath commanded thee) that thy dayes may be prolonged, and that it may go well with thee. Mark that Deut. 5.16. If it ſhall go well with thee. Gods people ſhall have old age, if God ſee it may make for their welfare, God ſometime ſees that old age would tend to the outward trouble and miſery of his ſervants, by war, captivity poverty, famine, ſo that it would not be a good old age; and therefore he in mercy denies it them. Joſiah was taken away,2 King. 22.20.2 Kgs 22:20 before he was an old man, that he might not ſee the evil that ſhould come upon the place where he lived, or much more if God ſees by old age, that they ſhall be brought under temptations which (it may be) they are not able to overcome, he will not ſuffer them to go out to battle in their old age, as the people ſaid concerning David, as the Lord lives thou ſhalt not go out to battle, leſt the light of Iſrael go out: if God ſees that thou ſhalt meet with ſuch great ſtormes and tempeſts as thou art not able to withſtand, he will take thee to himſelf, and ſhelter thee in the grave. In a word, if Gods people be taken away before they are old, and have a full age, they are taken away unto a full age, unto the full age of grace and glory in Heaven. God will give them an eternall life, and is not God in that way, as good as his word in promiſing a long life, and are they any loſers? doth God break his promiſe in not giving them an old age in this world, if he give them an everlaſting age in the next? If thy father had promiſed thee an acre or two of Land lying in a barren Heath, or Common, and afterwards (in ſtead thereof) gives thee a thouſand acres of rich Meadow, doth he break his promiſes with thee, if the Lord promiſe to give an old age, and in ſtead thereof give thee Heaven p. 30and Eternall life, doth he not exceed his own promiſe as well as thy merit? That man breaks not his word, who having promiſed ten pieces of braſſe, gives inſtead of theſe an hundred pieces of gold: as Herod, when he promiſed half his Kingdom unto the daughter of Herodias, if he had given the whole Kingdom to her, he had not broke his promiſe, ſo when God promiſes not half nor the thouſand part of Heaven in promiſing long life, he falls not ſhort, but goes beyond his word, in beſtowing Eternity of bliſſe. Beſides, God promiſes no good to his people in this world but that which ſhall be a furtherance to the obtaining of the chiefeſt good; if it be a bond to binde them to God, not if it be a ſnare to intrap and hinder them from God, and he ſhould be unjuſt and unkind in beſtowing an earthly good upon thee, if he ſees that it would ſtop thee from that which is Eternall. Ita diſponit de minimo ut non fiat periculum de maximo. God ſo diſpoſeth of thee here in regard of this, that thou mayeſt not be in danger of loſing Eternall life.

In a word remember, the people of God die in a full age, whenſoever they die! though they die young, yet they are imbalmed for Eternity.

2. Beſides they are ſatisfied and filled with their daies: the wicked never live out half their dayes, no when they live to be never ſo old; the godly live fully, though they die never ſo young: they die old, if not according to the courſe of nature, yet according to the courſe of their deſires.

Laſtly, Ʋſe 7 Old age is not to be abuſed by the aged themſelves, 1. It muſt not be abuſed by ignorance, how ſhamefull is it to ſee a man whoſe hairs and wrinckles ſpeak him an hundred, but his knowledge of Chriſt ſpeaks him not p. 31ten, who is an alphabetical old man (as one calls him,) who is in the worſe ſence twice a child, that doth not know his right hand from his left in Religion, that though he ſhould be a teacher of others, had need himſelf to be taught the firſt principles of the Oracles of God. 2. Abuſe not old age by prophaneneſſe, oh how ſad is it for a black heart to lodge under a hoary head, for one to be ripe for the grave, and ripe for hell at the ſame time. Let old men take heed of recollecting former youthfull follies with delight. O let them be more bitter to remember then ever they have been ſweet to commit, 3. Abuſe it not by unprofitableneſſe, and negligence, what art thou almoſt at thy Haven, and doeſt thou ſail ſo ſlowly? art thou in danger of loſing Eternity, and doeſt thou run no faſter. For ſhame, old Chriſtians up and be doing you have but a little paper to write in, oh write the cloſer: improve your time; you have but a little time to work, your candle is almoſt burnt out. O work the faſter; your ſun is almoſt ſet, O labour with the more Chriſtian diligence and vigor.

THus I have given you the Application of this part of the Text to our ſelves, 2give me leave to ſpeak in the next place ſomething in the Application thereof to the occaſion. And indeed to it I might here apply both the Parts of the Text. Out of the former part you have heard that the grave is the Port and place even of Saints: here is a Saint, an old eminent Saint, and yet (you ſee) the grave is his place to which he is arrived he is laid down in this his bed, and ſleeps in the Lord, his grace could not exempt him from the grave: And further God hath given him a grave, an honourable peaceable p. 32buriall: he is not buried as ſome have been in the bellies of beaſts, but laid to reſt in the boſome of the earth: he is not a portion for foxes, but a ſpectacle of Saints, I ſay of Saints, who love his memory, to whom as his Doctrine was profitable, ſo now is his memory ſweet and Savoury, he hath perfumed the world with the ſweet ointment of his preaching and example, and now he is taken out of it, the Savour is left behind; the great numbers of ſpectators and tears that attend his Funerall, ſpeak the honourableneſſe of his interment. But then he comes to his grave too, and ſo likewiſe he is the man in my Text▪ this ſervant of Chriſt, came willingly, he was not pulled and dragged to the grave: death was his familiar acquaintance, it was his priviledge as well as his task; when his good Siſter ſaid to him in his ſickneſſe Brother I am afraid to leave you alone; why Siſter (ſaid he) I ſhall I am ſure be with Jeſus Chriſt when I die: the meditation of death was not more frequent then ſweet to him: he chewed upon this morſel, death, every day: he did not go about to ſwallow it down all at once (as ſome fooliſh ſinners do) when he came to die, for then he would have found this great morſel too big for him; but by holy Meditation he took it down dayly piece by piece; he lookt (as it were) ſo frequently from the top of the maſt into the ſea of death, that at length it ſeemed to him not onelyonly a not aſtoniſhing, but an ordinary, familiar, pleaſing ſpectacle. His ſoul was upon the wing, and was bent heavenward, even when it was in the cage of his poor carkaſſe, and when the violence of his diſeaſe began to break open that cage, I ſay not how patient, but how joyfull was he! much he longed to be with Chriſt, and in effect he would ſay, why is his Chariot ſo long a coming; well, he is in the grave, and he is come to the p. 33grave. Thus the former part of my text is applicable to him. But that which I principally intended, was the application of the ſecond Part of the Text to him: namely, the ſeaſonableneſſe of the godly mans coming to the grave▪ Come he is to the grave like the man in my Text, in a full age like as a ſhock of corn, &c. If you conſider his birth, this ripe ſhock of corn, Doctor William Gouge brought this day to the barn of the grave, ſprang at firſt from Mr. Thomas Gouge of Stratford Bow, a Gentleman of eminent quality, and of Singular piety in his generation. If you look upon him in the growing years of his youth, he was an Eaton Scholer, and he was there fitted for the Univerſity, and ſent to Kings Colledge in Cambridge, where he was ſo Studious, and profited ſo much by his ſtudies, that he was made modorator in the Sophiſters Schooles. He took all his degrees in their order, and did perform all thoſe acts, that were required of him publikely, for the taking thoſe degrees He was a cloſe Student in the Univerſity, and eminent for his knowledge in the learned Languages, and in the Arts, very well verſed in Logick and Philoſophy, of both which he was choſen the Lecturer in his Colledge. Nor yet was he there leſſe noted for his piety, even in his younger years, he was not once abſent (neither morning nor Evening) from the publike and ſolemn worſhip of God in the Colledge performed twice every day, for the ſpace of nine whole years together. He read fifteen Chapters in the Bible every day, and when he lay awake in the night, his courſe was to Meditate of what he had read in the day-time, ſo deceiving the tediouſneſs of his waking and depriving himſelf alſo ſometimes of the ſweetneſſe of his ſleeping hours, though by a better and greater ſweetneſſe. Thus you have ſeen him in his p. 34growing years. Next look upon him in the full eare when he had taken all this pains to furniſh himſelf with the Egyptian Jewels of Univerſity-learning and accompliſhments, he was fit to come into the Canaan of the Church to deck & adorn the ſpouſe of Chriſt: he entred into the Miniſtry, when he was in the thirty ſecond yeer of his age: an age ſutable to that calling which being ſo weighty, he durſt not undertake raſhly, and unadviſedly, (I wiſh all thoſe whom it concerns would take notice of it, and example by him herein:) he laid up, before the laid out, he firſt laboured to fit himſelf with endowments, and not till then, did he put himſelf upon imployment. He was a ſcribe instructed unto the Kingdom of Heaven, Mat. 13.52.Matt 13:52like an ho…ſholder which bringeth forth out of his treaſure things new and old. He ſucceeded that eminently faithfull ſervant of Jeſus Chriſt, Mr. Stephen Egerton in the charge of Black-Fryars, to which he was unanimouſly choſen. But (as I ſaid) I principally look upon him in his ripe and full age And firſt God beſtowed upon him a Civil maturity and ripeneſſe of age:His Civil maturity or fulneſſe of age. Firſt, he had much honour, How great was the confluence of hearers which in former times not onelyonly from all parts of this famous City, but of many parts of England, frequented his Lectures at Black-fryars (for ſo great was the flame of his pains, that he heated thoſe who ſat a great way off from it) and when the godly Chriſtians of thoſe times came to London, they thought not their buſineſſe done unleſs they had been at Black-fryars Lectures: and great was the benefit which many godly people, and young Miniſters profeſſed that they (then) reapt from his labours. How was this place wherein you honour him at his death by your unwonted and great numbers, thronged in his life time! and ſo great were the Aſſemblies p. 35that here met to hear him, and withall his tender compaſſion toward the multitudes of his hearers, that out of this Pulpit he was wont (before he began his Sermons) to obſerve what Pues were empty, and to command his Clark to open them, for the eaſe of thoſe who thronged in the Iſles. He was worthily not only for his years, but his prudence, and abilities accounted, a father among the London Miniſters, and honoured as ſuch: he was choſen to be a member of the Reverend Aſſembly of Divines, & was one of thoſe learned Divines who wrote lately the large Annotations upon the Bible. He was for his wiſdom and faithfulneſſe, worthily choſen a Truſtee for buying in impropriations, wherein he approved himſelf moſt faithfull and conſcientiouſly carefull to diſcharge the truſt committed to him: nor was he altogether without the bleſſing of a fulneſſe in reſpect of a wealthy and plentifull Eſtate in the world. I know there are ſome who look upon a Miniſters wealth as his crime (when they can eſpie no other) who out of covetouſneſſe, care not how little they themſelves beſtow upon Miniſters, and out of envie are readie to voice them to poſſeſſe much more then they do, and therefore do not inſtead of an hundred ſet down fiftie, but inſtead of fifty, ſet down a thouſand: many ſuch back friends, hath this reverend man met with; for his Eſtate, though it were not ſo ſmall as either for him or his, to be aſhamed of, yet neither was it ſo great as for any to envy, or as ſome have reported. For thus much I can aſſure you from thoſe who very well know, that his perſonall Eſtate is found ſhort, by ſome hundreds of pounds, of his Legacies and gifts, & his reall Eſtate is not half ſo much as ſundry have voiced it. And yet had he p. 36been ſuch an one as ſome have maliciouſly and falſly cenſured him, an uſurer, he might have had, though leſſe grace, yet more money, and yet as much grace alſo, as (I fear) moſt of thoſe have, who ſo unworthily have aſperſt him. This I can aſſure you from many who fully knew his courſe, and Eſtate (particularly from the mouth of his eldeſt ſon, my reverend brother) who can teſtifie what I am about to ſay in this particular upon oath, that in all his life-time, he never did either directly or indirectly, neither by himſelf or any other for him, put any money to uſe, and ſo far was he from doing ſo, that ſundry can teſtifie, he was ſcarce ever out of debt; for he had divers children before the inheritance which he had by his father came to him, and from the time of his fathers death, till his children came of age, he laid out, for his brother, ſiſters, and their children, above two thouſand pounds; yea in thoſe times, wherein he was charged to have put money to uſe, he paid intereſt for ſix hundred pounds, which with the principall, he himſelf paid, though it were anothers debt: and for theſe 20. years laſt paſt, he purchaſed not one foot of Land, unleſſe ten pounds per annum; and he would often ſay that after his death, the world would know how much they were miſtaken in judging of his Eſtate. And yet through the bleffing of God upon him, he was both rich in contentment with his Eſtate while he lived, and left a comfortable ſubſiſtence behind him for all his ſurviving children when he died, and as his children (I truſt) ſhall finde the bleſſing of the latter, ſo did he in his life-time, expreſſe the grace of the former, in refuſing great and to him, inregard of his naturall diſpoſition (as p. 37he oft profeſſed to me) deſirable preferment (as particularly that of the Provoſtſhip of Kings Colledge in Cambridge, offered him by an honourable hand) much more advantagious in worldly reſpects, then that of his Living of Black Fryers, and this he did for the tender reſpect which he bare to the ſouls of his people, to which God had called him.

But for no fulneſſe was his age ſo eminent,His ſpiritual fulneſſe of age. as for that which principally deſerves commendation. I mean ſpiritual fulneſſe. This I ſhall briefly conſider, both in reſpect 1. Of what grace he had, and 2. What good he did.

1. For the former. In the general, he had received of the fulneſſe of Chriſt, that grace for grace whereby he was made meet for glory, 1and which was ſuitable to his ſtate and ſtation, both as a Chriſtian and a Miniſter: but more particularly, there were three beautiful graces which eminently ſhin'd in this godly man; in which he ſeem'd higher by the head and ſhoulders, then other Chriſtians, and then moſt Miniſters. 1. The firſt was the grace of humility; though others knew not when his face did not ſhine, yet he knew not when it did. And yet he eaſily could obſerve the leaſt glymps or appearance of any worth in another, and would acknowledge it. He knew not that worth which had a beam-like bigneſſe in himſelf, but he eaſily eſpied and reſpected that of good which was but as a mote in another. This I have alwayes (almoſt) obſerved in him ſince it was my happy unhappineſſe to have occaſion to be ſo frequently in his company by reaſon of my employment among his people. He was, as its ſaid of Nazianzen, foreign, high in employments and abilities, low in his diſpoſition and reſentment of his worth. So p. 36eminent was his humility, that he charged his Executor to whom he committed the care of his Funeral, that there ſhould bee no Green-ſtaff laid upon his Herſe, though this was the uſual reſpect given to thoſe who in their life-time had been Governours of Bridewell (one of which number, yea, and Benefactor to the houſe this worthy Doctor was) and that he ſhould not affix any Eſcucheons to his Herſe, though he were a Gentleman anciently deſcended; as if he had thought that the poverty of Chriſt was his patrimony (as Ambroſe ſaid) and Coat of Arms,Paupertas Chriſti meum patrimonium. Ambr. and his intereſt in him, his greateſt and beſt atchievement, or as if both living and dead, he would be (as the Apoſtle ſpeaks) clothed with humility.

2. A ſecond grace which eminently appeared in him was that grace of Faith. I obſerved in him as great a ſtudy to advance Chriſt as to debaſe himſelf; frequently (of late) I have heard him ſay, When I look upon my ſelf, I ſee nothing but emptineſs & weakneſs, But when I look upon Chriſt, I ſee nothing but fulneſſe and ſufficiency: when the hand of his body was weak and ſhaking, that of his ſoul (faith) was ſtrong and ſteddy. When he could not hold the cup at the Sacrament, nor evenly carry it to his mouth, by reaſon of his weakneſſe and ſhaking, with what a firm and fixed affiance did he lay hold upon Chriſt, and with what a ſtrong and eager appetite, did he apply the blood of Chriſt to his ſoul! And how ſweetly have I heard him breathe out joyful thankſgivings for his refreſhment by the blood of Chriſt, when he was returned to his houſe, after the Lords Supper; when he could hardly creep with his body to the place where it was celebrated, nay, was forced to make uſe of the ſtrength and ſupport of others to hold him up, p. 37his faith ſwiftly ran, nay, was upon the wing in carrying him to Chriſt. When worldly ſupports failed him, his health, ſtrength forſook him, he made JESUS CHRIST the ſtaff of his old age, oft profeſſing as his great miſery and impotency without him, ſo his holy and humble recumbency upon him.

3. A third grace wherewith this holy man was (even to common obſervation) beautified, was that of patience under the hand of God: the truth is, he was of a meek and quiet ſpirit toward man. I have not heard that ever he was moved to anger by any injuries or diſgraceful and falſe reports wherewith hee was aſperſt. They were as bullets ſhot againſt a mud-wall, which there ſink and dye: when dirt was moſt abuſively caſt into his face, there never (in my obſervation) was blood fetcht into his face, by wrath and paſſion: he was truly meek in ſpirit. So amiable was the meekneſſe of his carriage toward his wife, that for twenty two yeers (for ſo long they lived together) there was never heard any one word proceeding from him toward her, ſounding like an angry one. But for his patience under the afflicting hand of God, I know not whether it were more admirable or imitable. Though by reaſon of the bitterneſſe of his pains by the ſtone and ſharpneſſe of urine, and that Lethalis arundo (as he oft called it) that deadly arrow in his ſide (which hee knew could never be pluckt out of it but by death) I mean his Aſthma or difficulty of breathing, which he got by an exceſſive cold in attending upon publick employment: notwithſtanding, I ſay, by reaſon of theſe, I have heard him groan a thouſand times, yet never did I hear p. 40him grumble once. Never did he complain of God for his ſuffering, though oft of himſelf for ſinning. Never did I hear him ſay great ſufferer! but often great ſinner! and yet he would overtake that expreſſion again, with the diſcourſing of, and comforting himſelf in a great Saviour: and in the depth of his torments he would ſay, well, yet in all theſe, there is nothing of Hell or Gods wrath. His ſufferings never were ſo deep but he could ſee to the bottom of them. And as the grace he had was great, 2ſo ſecondly, in this ſpiritual fulneſſe of his age, I conſider the good he did: Look upon him in his family, and there you will finde him both indulgent toward the bodies of his children, and ſervants, and yet eſpecially careful of their ſouls, witneſſe his conſtant labour in catechizing them, and daily dropping upon them with holy inſtructions. He was the husband of one wife, a widower eight and twenty yeers, and he had thirteen children by that his one and onelyonly wife, whereof eight lived to mans and womans eſtate: all his ſons he brought up to learning, deſiring that they might have all been imployed in the Miniſtery, it being that calling which to him was as full of pleaſure as imployment; his labours wherein, he went through ſo delightfully, that he oft profeſſed to mee, that the greateſt pleaſure which he took in the world, was in the employments of his calling, in regard whereof, he hath told great perſons, and particularly the Lord Keeper, that he envied not the greatneſſe of his place; and yet he was a very cloſe (I had almoſt ſaid a ſevere) ſtudent, and was at his ſtudy, every morning (Winter and Summer during his health) by five a clock in the morning p. 41and alwayes by four in the ſummer, and oft ſooner, ſo that he had done that which might have been counted a dayes work, before many began their ſtudy. And indeed it was his deſire to perform his ſecret worſhipping of God before day-light, that ſo he might have the benefit of the whole day for his ſtudy, and he would oft ſay (as Demoſthenes ſpake concerning the ſmith) that he was aſhamed that thoſe of others callings, ſhould be at their work, before he was at his: ſo that none could give him that reproof which I have read a certain Religious man gave to a Biſhop who ſlept too long a mornings,Surrexerunt paſſeres et ſter…unt pontifices? the ſparrows are up, and chirping and yet the Biſhop is in bed and ſleeping. (If he laboured to make the ſleepy Biſhop aſhamed by the riſing of the ſparro…s, oh how ſhould ſlothfull Miniſters be aſhamed of their idleneſſe, when they hear of this painfull ſervant of Chriſt Doctor Gouge) The Pariſh of Black-fryars will be a ſtanding and a conſtant witneſſe of his delighting to do good. At his firſt coming to it, the old Church in regard of the great thronging from all parts to his Sermons, being found far too ſmall for the auditory, he procured fifteen hundred pounds by collections at his Lectures and by Letters written to his Friends, whereby it was enlarged to this Stately and Beautifull ſtructure without any briefes at all. He was ever very Charitable to the (eſpecially) godly poor, of which (yet) he would make no report vain gloriouſly. In his life time, he ſet a part as a**His own expreſſion. ſacred ſto…k, a portion for the poor, proportionable to all his receipts, which he faithfully diſtributed. He preached for many years together thrice (conſtantly) every week, and how pithy clear, Judicious his p. 42Sermons were, not onelyonly the confluence, and applauſe of his Auditors, but eſpecially the benefit which they reaped from them will abundantly teſtifie. For five and forty years together, he did once every monethmonth adminiſter the Sacrament of the Lords Supper, not ſo much as once interrupting that courſe; and if upon ſome urgent occaſion, he was neceſſitated to be from his charge, he would not fail to be preſent at it upon the Sacrament-day though his other employments never ſo loudly called him off. In a great part of the fore-mentioned long ſpace of yeers (during the time of Prelatical Innovations) he was a ſweet refreſhing ſhade and ſhelter, and even as ſtreams in a dry ſcorching wilderneſſe, to the old godly Puritanes (now accounted to be a name of honour, though heretofore a nickname of diſgrace) by admitting them to the Lords Supper at his Congregation, who could not either at all, or at leaſt purely (in regard of Superſtitious geſtures genuflexions, &c.) enjoy that ordinance at home. He preached to his people by his life as well as by his lip: he was (as one ſpeaks of John Baptiſt) all voice, and ſuch in his practice as well as his Pulpit. How unblameable, temperate, holy, was his deportment in all places! how exemplary was he to the flock! He was not like ſome of whom I have heard, that they preach ſo well, that its pity they ſhould ever be out of the Pulpit, but they live ſo ill, that its pity they ſhould ever be in the Pulpit. He was as of a moſt ſweet even and peaceable temper himſelf, ſo of much forvvardneſſe to compoſe, and (vvhichwhich is not every peaceable mans happineſſe) much prudence in compoſing all differences among his people, among vvhom he p. 43was (as ſome of them have told me) as it were a Juſtice of Peace, as well as a Miniſter of Peace. If he could not (as what man can) hinder diſſentions from being born, he would not ſuffer them to be longlived.

As it was his contentment and crown laboriouſly, during his healthfull years, to Preach, ſo notwithſtanding his forementioned pains and infirmities, he did Preach, as long as he was able to get up into the Pulpit, and this (I queſtion whither it can be a paraleld) Commendation, I ſhall adde, He Preached ſo long as that it was a greater difficulty for him to go up into the Pulpit, then either to make or Preach a Sermon, and that both becauſe of the growing weakneſſe of his body, and the conſtant if not increaſing ability of his parts and judgement, even to his laſt. In ſnort, he would have accounted it a mercy, if he who Preacht ſo much in his life, might alſo have dyed Preaching. To all this I might adjoyn his great induſtry in, and uſefulneſſe by publiſhing in Print many excellent and pithy diſcourſes. Here I might mention his Printed Catechiſme, his clear and judicious Annotations upon that part of the Bible contained from the firſt of Samuel to Job. His book called the whole Armour of God, another called Domeſtical duties, his Comment on the 116. Pſa**A Treatiſe. Gods three arrows, and his Exquiſite (and I queſtion whether to be paraleld) expoſition of the Lords Prayer, and that Elaborate Comment of his upon the Epiſtle to the Hebrewes which (after many yeers preaching) he went through in his Sermons at Black-Fryars, and which he fully prepared for the Preſſe, before his death, excepting one half Chapter; a work of excellent worth, both conſidering p. 44the Subject (noble, and difficult) and the great paines and dexterity of the Commentator; and which being now in the Preſſe ſhall (I truſt) ſhortly ſee the light, though in regard of its bigneſſe the coming forth thereof cannot be ſo ſpeedy, as is deſired, and as the book will (I am confident) when publiſht, be uſeful. To conclude this head of his ſpiritual fulneſſe of age, he was one who may be fitly called both one of a thouſand, and alſo a thouſand men in one, for his excellent endowments, for his uſefulneſſe in his employments.

3. Thirdly and laſtly,His natural fulneſſe. for his natural fulneſſe and ripeneſſe of age; he was one to whom my Text is applicable in that particular alſo. He was aged ſeventy nine when he died, ſo that he had the full age, which (as I ſaid before) was ſenectus ſera a late,Senectus ſera. long age. But then I confeſſe, he runs not fully parallel with my Text in reſpect of that branch of naturall fulneſſe of age, which (I told you) was Senectus ſana, a ſtrong, hayl, vigorous, diſeaſeleſſe old age. No; his forementioned diſeaſes, and bodily infirmities of the Stone and Aſthma, here would make me halt, were it not for this double conſideration (in regard of which I cannot onelyonly excuſe his crazineſſe in old age, but even highly commend him under it.) 1. His diſeaſes came not upon him, in, much leſſe by any ſinful or unwarrantable courſes; envie it ſelf dares not tax him of intemperance, in eating, drinking, paſtimes, (hee hath been oft heard to ſay hee never took a journey meerly for pleaſure in all his life;) No, his diſeaſes came either by his laboriouſneſſe in ſtudying, preaching, watching, or attending in all weathers p. 45and ſeaſons, upon his work at the Aſſembly. He received his wounds in his Maſters ſervice, they were all ſcars of honour, he was not worn with ruſt, but whetting. 2. This I ſhall adde as his honour under his crazineſſe of body, that when he was moſt decrepit and feeble, he had the bleſſing of a Senectus ſana, Senectus ſana.an hayl ſtrong old age, in regard of his parts of minde, his intellectuals, which were as vivid, quick, and vigorous in reaſoning and diſputing as when he was fourty yeers of age, in the greateſt of his bodily ſtrength. And this few can more fully know then my ſelf, by reaſon of my frequent occaſions of converſing with him, eſpecially upon the Lords dayes, when often after the evening Sermon propounded thoſe Theological doubts to him, concerning which I deſired to draw forth his apprehenſions; yea, of this which I now ſay, the whole Miniſtry of London will atteſt the truth from their own experience, by calling to their mindes that learned, cleer, and polite Sermon of his, lately preached in Latin at Sion Colledge before them all. And the truth is, this continuance of the uſe of his reaſon, and abilities of minde, was the reaſon why he adventured ſo long as he did, to frequent the publick Aſſembly, yea, and to preach, notwithſtanding the crazineſſe and weakneſſes of his body. I can ſtudy my Sermon, ſaid he, I can preach my Sermon, and ſhall I forbear preaching becauſe I am ſo weak as not to be able to go? I will be carryed rather, and carryed he oft was. So that indeed the blade of his minde was too ſharp for the ſheath of his body, the wine too ſtrong for the cask, and his abilities of minde too vigorous p. 46for his weak diſeaſed carkaſs. I now draw to a concluſion: ſome will ſay, I have not commended him enough, I confeſſe it, nor can I. Others that I have in his commendation ſaid too much, I confeſſe it too, but my meaning is, too much perhaps for their liking, too much (I ſear) for their imitation. But ſince he who thought that ſeventy nine yeers on earth were not, nay that eternity in heaven, is not too much to ſerve and praiſe his and our Lord, let not us think that half an hour is too much to ſcatter a few flowers on his Herſe, they being ſuch as were planted by his own labour, or ſuch rather which grew out of his own worth.

Errata.

FOr the marg. note pag. 8. r. the ſecond point of the firſt branch, p. 14. marg. r. accedant non adhaereant, p. 15. l. 17. r. comprehended, l. 22. r. meetneſſe, p. 17. marg. r. vulgatam, p. 38. l. 26 r. fifth.

FINIS

Theſe books are lately printed, and are ſold at the Ball in Pauls Church-yard.

Mr. Jenkyns ſecond part of his Expoſition of the whole Epiſtle of Jude.

Mr. Kendal of the Perſeverance of the Saints, in anſwer to Mr. John Goodwin.

Mr. Sheffeild of Chriſt, under that clear and glorious reſemblance of the Sun, Mal, 4 2.

Jus Divinum Miniſterii, by the Provincial Aſſembly of London.

A Sermon preached at the Funeral of Dr. Hill, Maſter of Trinity Colledge in Cambridge, by Dr. Tuckney.

End of the text · William Jenkyn, A Shock of Corn Coming in its Season (1654)