Doctrine.

That faithful,*active, and publick spirited men in the Church of God, should not be laid in their Graves, without great Lamentations.

When Iacob was buried, a man famous for Religion, a great and sore lamentation was made for him, Gen. 50. v. 10. And when Aaron died, all the House of Israel mourned for him 30 years, Num. 20. v. 29. When Stephen the Proto-Martyr died, devout men carried him to his Grave with great lamentations, Acts 8.2. and indeed for any good man to be laid in his Grave, with∣out lamentation, is lamentable. The living Saints have ever paid this respect and honour to dead Saints, as men sensible of their worth, and how great a loss the Page  126 World sustains by their removal.

I know the departed souls of Saints have no concernment in these things, yet respect is due to their very Bodies, as the Temples wherein God hath been served and honoured, as they are related to Christ who will one day put great glory and honour upon them.

In the Explication and Confir∣mation of this point, I will shew you,

• 1. Negatively, on what account the death of good men is not to be lamented.
• 2. Positively, on what account Tears and Lamentations are due to them, with the grounds and reasons thereof.

1. Negatively, there is not a Tear or Sigh due to the death of any good man, upon the account of any real loss or detriment that he sustains thereby. No, no, in this case all Tears are restrained, all Sorrows prohibited, by the Principles and Rules of Christia∣nity, Page  127 1 Thess. 4.13, 14. Religion differences the sorrows, as well as the joys, of its Professors, from the common joys and sorrows of the World. Dead Saints are better where they are, than where they were; to be with Christ is far better; Death to them is gain and infinite advantage, Phil. 1.21.23. This World is the worst place that ever God designed his People to live in: for if a state of perfect Holi∣ness and Purity, be better than a state of Temptation and Corrup∣tion; if a state of Rest and Peace, be better than a state of Labour and Sorrow; if it be better to be triumphing above, than sighing and groaning beneath: then it's better for departed Christians to be where they are, than where they were. And could they now communicate their minds to us by words, as they lately did, they would say to us as Christ said, Luke 23.28. Daughter of Ierusa∣lem, weep not for us, but weep for 〈◊〉 selves, and for your children. Or as he spake to his Disciples Page  108 under their sad resentments of his departure, Ioh. 14.28. If ye loved me, ye would rejoyce, because I go to the Father. So then no tears or sorrows are due to them, or be∣coming us, upon the account of any real loss or detriment they re∣ceive by death.

2. Positively, But the true grounds and causes of our Lamentations, are upon divers other weighty accounts: as,

*First, Because so much of the Spirit of God as dwelt in them when amongst us, is now recall'd and gather'd up from this lower World. Those precious Graces which they exercised among us, in Prayer, Conference, and other beneficial Duties, are now gone with them to Heaven.

The Church had the benefit of them during their abode with men, but now no more, except only what the remembrance of their holy Words and instructive Exam∣ples (whereby they still speak to us, though dead) may afford unto us.

Page  129There are choice effusions of the Spirit at the time of our San∣ctification, of which the Church reapeth the benefit whilst we live; but all these are recall'd at our dissolution, and thenceforth we can be no farther useful in this lower World: for as the Soul is the subject in which these preci∣ous Graces inhere, so they accom∣pany and go along with the Soul into glory.

Now as it is a real loss to a Company when any Merchant with∣draws a great Stock, he had run∣ning in Trade, out of the Bank; so certainly it is a great loss to the Church of God, when the preci∣ous gifts and graces of the Spirit, dwelling in the Saints, are drawn out by Death; so as the Church can have no farther benefit by them, their Prayers for us, and with us, are now ended; Abra∣ham knoweth us not, and Israel is ignorant of us.

Secondly,* The death of the Saints deserves a bitter lamenta∣tion, Page  130 because thereby a breach is made, a gap opened, to let in the Judgments of God upon the Rem∣nant that is left. It is said of Moses, Psal. 106.23. Therefore he said, that he would destroy them, had not Moses his chosen stood before him in the breach, lest he should destroy them. A Metaphor from a be∣sieged City, when a breach is made in the Walls, and an Ene∣my ready to enter; but some Champion stands in the breach to defend the City. Such a Cham∣pion was Moses, who by his con∣stant and fervent Prayers, put a stop to the inundation of God's Judgments against Israel. And such another was Lot, Gen. 19.22. whose Prayers for that wicked place he lived in, bound up the hand of Judgment insomuch as the Lord told him, I can do nothing till thou art gone. But when the Lord by death removes such men, he thereby makes a way to his anger, as the expression is, Psal. 78.50. Hence the death of eminent Saints, especially when Page  131 many are taken away at or near the same time, hath been ever look'd upon as a direful Omen, and dread∣ful Presage of ensuing Judgments, and that not without good Scripture-authority, Isai. 57.1. The righteous perish, and no man layeth it to heart; and merciful men are taken away, none considering that the righ∣teous is taken away from the evil to come.

Thus Methusalah, whose very Name signified a Flood cometh, died the year before the Flood. Au∣gustin, a little before the sacking of Hyppo. Pareus, a little before the taking of Hydelberg. And Luther, before the Wars brake out in Ger∣many. Death as a Pioneer, clears the way to a Troop of Miseries following after. This therefore is a just and weighty ground of our lamentations for the death of use∣ful and goodly men.

Thirdly,* The beauty and orna∣ments of the places they lived in, is defaced and removed by their death; they look not like them∣selves, Page  132 when the godly are remo∣ved out of them: for as wicked men are the spots and blemishes, so good men are the beauty and ornaments of their Country. A good man was wont to say of Mr. Barrington of Barrington-Hall in Essex, Methinks the Town is not at home, when Mr. Barrington is out of Town. How desolate and dismal doth a Family look (whatever other Ornaments be a∣bout it) when the Religious Go∣vernour of it is gone! Take away good men from their Families, and Country, and what are they but like a Vineyard when the Vintage is past? as the Prophet speaks, Micha 7.1.

*Fourthly, The death of good men deserves a bitter Lamentati∣on, because thereby the passage of the Gospel, and propagation of Religion, is obstructed in the places from whence they are re∣moved. Of how great use in a Country may one zealous publick-spirited man be? Hundreds may Page  133 have cause to bless God for such a man. It was the Apostles desire to the Thessalonians, To pray that the word of the Lord may have its free course, that it might run and be glorified, 2 Thess. 3.1. The re∣moval of such a person as natu∣rally took care for the souls of those that were about him, to provide food for them, is no small loss, nor lightly to be passed o∣ver.

Fifthly,* The consideration of the time in which good men die, aggravates the loss, and justly incen∣ses the sorrow of them that remain, and that upon a threefold account. (1.) That it falls out in the de∣clining state of Religion, when the Spirit and power of Godliness is so much weakned and impo∣verished. This is like the loss of good Bloud in a consumptive Bo∣dy, which must bring it very low. (2.) That it falls out also in a time when the numbers of the Godly are so much thinn'd and lessen'd, not when the Churches Children Page  134 say in her Ears, The place is too straight, give place that we may dwell; but when they are every∣where lamenting, the paucity and scarcity of good men, as the Psal∣mist did, Psal. 12.1. Help, Lord, for the godly man ceaseth, for the righteous fail from among the children of men. At a time when they are bewailing themselves in the lan∣guage of the Prophet, Micah 7.1. Wo is me, for I am as when they have gathered the summer-fruits, as the grape-gleanings of the vintage: there is no cluster to eat; my soul desired the first ripe fruit. Alluding to a hungry man that goes into a Vine∣yard to refresh his spirits with the fruit thereof; but alas, there is not one pleasant bunch to be found, none but sower Grapes, to increase his Hunger, and set his Teeth on edge. (3.) And that which much more aggravates the loss, is this: when it falls in a time wherein the spring and succes∣sion of good men is obstructed. In this case Death, like a storm of Wind, overturns the fairest, Page  135 pleasantest, and most fruitful Trees in the Orchard, when there is no Nursery from whence others may be taken to plant in their rooms.

Lastly,* There is just cause to la∣ment the removal of publick and pious men, when we consider what influence our sins and pro∣vocations have had upon those Judgments and Calamities; our unworthiness of them, unthankful∣ness for them, and non improve∣ments of such mercies, have be∣reaved us of them. I look upon every good man, as a good Book, lent by its Owner to another to read and transcribe the excellent Notions and golden Passages that are in it, for his own benefit, that they may remain with him, when the Owner shall call for the Book again: but in case this excellent Book be thrown into a corner, and no use made of it, it justly pro∣vokes the Owner to take it away in displeasure.

Thus you see upon what ac∣count our sorrows for the death Page  136 of good men are restrained, and upon what accounts and reasons they are due debt to the death of eminent and useful Instruments for God. What remains, is the Appli∣cation of this point. And,

*First, The Point before us justly reproves three sorts of men.

• 1. The worst of men, such as secretly rejoyce, and are inwardly glad at the removal of such men; they took no delight in them while they lived, and are glad they are rid of them when they are dead. Those that persecuted and hated them when alive, may be presumed to be pleased and gratified with their death. But alas, poor Creatures, they know not what they do! The innocent preserve the Island. Except the Lord of hosts (saith the Prophet) had left us a small remnant, we had been as Sodom, we had been like un∣to Gomorrah, Isai. 1.9. It's a Pro∣verb among the very Jews, Sinè Supplicationibus non staret Mundus: The World stands by the Prayers Page  137 of the godly. Let the World think what they will of them, I tell you these men are a Screen, a Partition-wall, betwixt them and destruction.
• 2. It reproves the insensibleness of good men, who are apt too slightly to pass over such tremen∣dous stroaks of God: for this it was that God reproved his own People, Isai. 57.1. No man layeth it to heart. Where the want of affection is charged upon the want of consideration, none considering their worth, their use, or the con∣sequences of their fall. Such Re∣bukes of God do certainly call for a deeper sence and sorrow, than is found in most men.
• 3. It reproves the very best of men, who though they do bewail and lament the loss of such men, yet they do not lament it in the due manner. They lament it one to another, saying, Alas, alas, such a Worthy is fallen, such an emi∣nent Instrument in the Church or State is dead; but they do not lament it in Prayer to the Lord, Page  138 they mourn not over the matter to him, as David did, Psal. 12.1. Cry∣ing, Help, Lord, for the godly man ceaseth. Help, Lord, the remnant that is left; help, Lord, to repair the breach made by their death; let the God of the Spirits of all flesh raise up a Man to fill the room and supply the want. Alas, how insignificant are the Lamen∣tations of most men upon this ac∣count!

*Secondly, This point invites us all this day to bewail the stroak of God that is upon us. I could wish that he that looks upon this Text, and then upon the counte∣nance of this Assembly, might be able to discern the agreeableness of the one to the other, in such a sad and solemn occasion.

O let all that love Sion, lament this day the fall of one of her true Friends and Lovers. I know Fu∣neral Panegyricks are apt to be su∣spected of flattery; but as I want a Rhetorical Tongue for such a work, so if I had it, it should ne∣ver Page  139 be saleable for so base a use and purpose. I am sure by send∣ing the generality that die to Hea∣ven, many are confirmed in the way to Hell. Nor can I but think of that serious Line in Chry∣sostom, What a poor comfort is it, to be praised where a man is not, and to be tormented where he is. But yet the righteous shall be had in everla∣sting remembrance, Psal. 112.6. Expect nothing from me on this occasion, but what may be spoken with greatest assurance of truth, and that intended for the benefit and imitation of all that hear it. Some may think it a strain too high, to compare a private per∣son with such a glorious King as Iosiah was; but if Christ compa∣red and preferr'd the very Grass of the Field, to Solomon in all his glory, I know no reason why we may not compare and parallel the precious Graces of a private per∣son with a royal Saint, especially since the comparison is only made in the religious, not in the civil ca∣pacity.

Page  140I am sure the Graces and gra∣cious Performances of David, He∣zekiah, and Iosiah, with all the o∣ther dignified Saints, were inten∣ded and propounded as Patterns for our imitation; and no doubt but private Christians may mea∣sure by their Pattern. Beside, it is abundantly more safe to relate the Vertues of the Saints when they are dead, than whilst they were alive: for now there is no danger of provoking pride and vain-glory in them that are prai∣sed, but much hope of provoking an holy emulation and imitation in them that hear them.

Well then, Absit invidia verbis: Suffer me this day to erect a Pil∣lar to perpetuate the Memory of this deceased Worthy, to pay the tribute of my Tears due to that mournful Hearse, and to engage you to imitate those Excellencies of his, which I shall with equal truth and modesty display this day, that we also may be duly affected with the Rebuke of God upon us, and mourn over it be∣fore him.

Page  141If when an eminent Commander in any Army falls, the whole Ar∣my is affected and concerned with his death;

1. That worthy man whose fall we lament this day, was sea∣soned with Religion in his Youth, by God's blessing upon his pious Education; in this he had the advantage of Iosiah. His Proge∣nitors were men of Piety, and himself a Child of many Prayers: and, as Monica said of her Son Au∣stin, it was not likely that a Child of so many Prayers should perish. Page  142 How importunately did they re∣quest the fervent Prayers of their pious Friends for him, in the time of his Education? nor was it in vain, for they were manifestly an∣swered in him. He soon disco∣vered that Probity and Piety in his Youth, which justly raised great expectations from him in his riper years.

2. Nor did he frustrate those hopes; for as soon as ever God had fixed him in a proper Sphere of Activity, (I mean, a Family of his own) those Graces that were in him shone forth, to the com∣fort and benefit of all that were about him. Ioshua's pious resolu∣tion was his; As for me, I and my house will serve the Lord.

He kept up the Worship of God in his Closet, as well as in his Family. And truly if Reli∣gion languish in the Closet, it will quickly die in the Family. His House was a Temple consecrated to God; there the Morning and E∣vening-Sacrifices of Prayers and Praises were offered up. He cal∣led Page  143 his Children and Servants to those Duties, not reckoning that time lost to him, which was spent for God. The Lord had endow∣ed him with an excellent Spirit of Prayer himself: I have some∣times accidentally heard him pray∣ing in his Family, with such soli∣dity of Judgment, pertinency of Expression, and holy warmth of Affection, that hath at once edi∣fied, refreshed, and reproved me in hearing him.

He constantly read the Scrip∣tures in course before Prayer, and oft-times with a Commentary upon them, for his own and his Fami∣lies Edification.

The Lords day he sanctified not only in more publick attendance on the Ordinances, but in the Duties of Reading, Repeating, Singing, and Catechising all his Children and Servants about him. And all this before he allowed him∣self or them any bodily Refresh∣ments, lest the edge of their Af∣fections should be blunted in Du∣ty, by the clogging of Nature with Page  144 Creature-repasts. And thus did he, as Iob, continually: to this course he was severe and constant, no incident occasions, how great or many soever, could divert him from it.

3. Neither was his holy Zeal and Christian care limited and circumscribed within his own Fa∣mily, but was extended to the Souls of all in his Neighbourhood, who desired helps and means in the way of salvation.

His House was seldom without a godly Minister in it, and loath he was to eat his pleasant Morsel• alone. It was the joy of his hear• to see his house fill'd on this ac∣count: How many Witnesses to the truth of this are here this day Like another Ioseph, he provide• food for your souls; he loved, ho∣noured, received, and incourage• the Ministers of the Gospel in thei• deepest sufferings; gave them op•portunities of service, when som• durst not own them, and othe• violently persecuted them.

Page  1454. When God called him to publick Employments in the Com∣monwealth, he neither purchased nor abused that Trust; but with a true English, rather a Christian zeal and courage, he dedicated himself to the service of God and his Country. Chearfully quitting all domestick concerns, spent his Estate, time, and pains, to heal the breaches of England. I know not a man whose zeal for the common good, would have carri∣ed him nearer to the Example of that noble Roman, who when a Chasm was made by an Earth∣quake, and the Oracle had decla∣red, that it could never be closed, except something of value was thrown into it, cast in himself to close it.

I could truly have said, had there been conveniency and op∣portunity for it, when he was laid in his Grave, Here lies a man that never betrayed nor deserted the Pub∣lick, for any private interest of his own.

Page  1465. He was a man that came as near Iosiah in tenderness of heart, as ever I had the happiness to be acquainted with. The Churches troubles were his troubles, they all met in him as lines in a centre; he even lived and died with the interest of Religion: and of him I will say, as the Apostle said of Timothy, 2 Phil. 20.21. I have no man like minded who will naturally care for your state, for all seek their own, not the things which are Iesus Christ's. Naturally, in this place, is not opposed to Spiritually, but to Artificially. Many can artifi∣cially act the part of a Zealot, when their own interest lies in it; but he naturally, and therefore freely, cheerfully, and constantly.

6. But though these Excellen∣cies were in him, he had his Naevi, blemishes, and imperfections. E∣lias was a man of like passions and weaknesses of Spirit. All these I doubt not but God hath covered, and he is now perfectly freed from them all.

Page  147There is now no passion left within him to be stirred by tem∣ptation, no despondencies and sinkings of Spirit under dismal as∣pects of Providence. His Graces are perfected, and his Corrupti∣ons finally eradicated.

7. To conclude, he was a man of great Afflictions, as well as ten∣der Affections. And as the Lord greatly honoured him in the course of active obedience, so he greatly proved and tryed him in a course of passive obedience. He not only gave the Cross in his Coat, but bear it upon his Shoulders: for besides those troubles which were proper∣ly sympathetical, he had his Idio∣pathetical sufferings also, and that both from the hands of men, and from the hand of God. His Pie∣ty made and marked him for an Object of Persecution; the Ar∣chers shot at him, and sorely grie∣ved him; he and his Family were hunted with a Net; the Lord lay it not to their charge: Et hinc illae lachrymae. The sad effects thereof, I chose rather at this time Page  148 to pass over with a sigh, than in this place to commemorate.

And as the hand of man was upon him, so the hand of his God also. First, lopping off all the pleasant Branches that sprang from him, and that one after another; when come to the endearing age, opening and disclosing the Bud: And as the Complement and Issue of all, breaking his constitutional strength with a long languishing Disease, which at last extinguish∣ed this bright Lamp, and hath left his Family and Neighbour∣hood in darkness and sorrow. His poor Heart was the Anvil on which many Hammers of Afflicti∣on had been a long time beating; and no wonder it appeared re∣laxed and tumified, when it was inspected, having endured so ma∣ny successive stroaks of sorrow.

And now what the Lord spake of Israel in Ier. 11.16. is fulfilled upon this worthy person, The Lord called thy name a green Olive-tree, fair and of goodly fruit, with the noise of a great tumult he hath kindled a Page  149 fire upon it, and the branches of it are broken.

Thirdly,* I shall wind up the whole in several seasonable and necessary Counsels: Some more general, others more particular, and some most particularly and e∣specially.

First, Counsel to all in general, to awaken themselves, and reco∣ver a due sense of such sore Re∣bukes of God as this is. When Saul fell, David lamented it, saying, The beauty of Israel was slain on thy high places.

God hath this day stript off an Ornament from this Country. Such Dispensations of Providence speak indignation coming on. It requires almost an Age to breed and furnish a man with due qua∣lifications for the service of the Church and Common-wealth. England doth not so abound with pious, zealous, and faithful Gen∣tlemen at this time, but that it may sensibly feel the loss of such a man.

Page  150Secondly, More particularly, let the Ministers of Christ lament his fall, as Ieremiah did the fall of Iosiah in the Text. He was a true Friend to Christ's faithful Ministers, and had them in ho∣nour for their work sake. 'Tis true, he hath no more need of us, he is now wiser than his Teachers; but we greatly need him, and men of his Spirit, in such a dull degenerate Age as we live in.

Thirdly, And most particularly, I shall apply and close all with a few words of Counsel to the dear and now desolate Relict of this Worthy Person, whose sad lot it is this day to over-live the mer∣cies and comforts she once enjoy∣ed in him.

Madam, God hath this day co∣vered you with Sables, written bit∣ter things against you, broken you with breach upon breach. Your sorrows need not be excited, but regulated. 'Tis my trouble, that I cannot discharge my duty to the memory of your dear Hus∣band, Page  151 without exasperating your Griefs, which alas were too acute before; but Rods have their voices: Blessed is the man whom God cor∣recteth and teacheth him out of his Law. Hear you the Rod, and who hath appointed it; and oh that your Soul may this day take in these necessary Counsels and Cautions, without which your Afflictions cannot be sanctified to the advantage of your Soul. And,

1. Learn from hence the vanity of the Creature, the emptiness and nothingness of the best things here below. How hath God made your best comforts on Earth to shrink up and vanish into no∣thing? How do our fancies var∣nish and guild over these empty Bubbles? What great expectati∣ons are we apt to raise from them? How apt to fall asleep in the bo∣soms or laps of earthly Enjoy∣ments? and say with Iob, I shall die in my nest, and multiply my days as the sand. When loe, in a mo∣ment the projects and expectati∣ons Page  152 of many years are over-turn∣ed. Oh what a difference will you find betwixt hope founded in Christ, Comforts drawn out of the Promises, and the flattering Comforts and vain hopes founded in the Creature whose breath is in its Nostrils?

'Tis time for you and for us all to wean off from this vain World; mortifie our Fancies and Affections to it, and place them where they shall not be capable of disappointment.

2. Guard carefully, I beseech you, against those Temptations which probably may accompany this Affliction. It may be Satan will suggest to your heart, what he once put into their lips. Mal. 3.14. What profit is it that we have kept his ordinances, and walked mournfully before him? Where is the fruit of Prayer? What good have I seen of Fasting? What hath Religion availed? Do not prayerless and ungodly Families thrive and prosper? Beware of this. Madam, I doubt not but Page  153 you will acknowledge there have been sins and provocations within your walls, yea within your heart, for which God may as justly and severely judge your house as he did Ely's. Remember the re∣wards of Religion are not in this World; and should we speak thus, we shall offend against the generation of his Children. All we must expect from Religion, is to save our souls by it.

3. Call not the love of God in∣to question to your self, or yours, because of these severe stroaks of God upon you and them: You know Iosiah was dear to God, yet he died in the prime of his days, by a violent hand, remote from his own home, and was brought home in the second Chariot to Ierusalem, a Spectacle of far greater sorrow, than your dear Husband was; and yet notwith∣standing all these sad circumstan∣ces of his death, the Promise of his God was punctually performed to him, that he should die in peace, and not behold the Evil that was Page  154 to come. There is a vanity, saith Solomon, which is done upon the earth, that there be just men unto whom it happeneth according to the work of the wicked: again, there be wicked men to whom it happeneth according to the work of the righte∣ous, Eccles. 8.14. But then re∣member, that it is but in the Earth; here, or no-where, God must chastize his Children.

4. See that you maintain that holy course of Religious Exercises in your Family, and in your Closet, wherein he walked so exemplarily before you. Let Re∣ligion live, though he be dead; and convince the World, I pray you, that it was Gods influence, and not your Husbands only, which was the Spring and Princi∣ple of this holy Course.

5. Strive not with your Ma∣ker, nor fret against the Lord, under this irksome and painful Dispensation. Remember there is a Woe hanging over this sin: Isai. 45.9, 10. Woe to him that striveth with his Maker. There is Page  155 a twofold striving of men with God, one lawful and commenda∣ble, when we strive with him up∣on the knee of importunity in Prayer, thus Iacob wrestled with God and prevailed, Hos. 12.4. the other is highly sinful and dan∣gerous, when we presume to cen∣sure or accuse any of his works as defective in wisdom or good∣ness. He that reproveth God, let him answer it, (i. e.) at his peril be it. This sinful striving with God is twofold, either Vocal or Mental.

1. Vocal, when men in bold blasphemous language, arraign the Wisdom, Power, Goodness, or Faithfulness of the Lord at the bar of their own Reason, and there condemn them, setting their mouths against the Heavens, Psal. 73.8, 9. this is the sin of the wicked, yea of the first-born sons of wickedness.

2. Mental, in inward frets, mur∣murs, repinings against God; Prov. 19.3. The foolishness of man perverts his way, and his heart fret∣teth Page  156 against the Lord. The heart may cry out impatiently against God, when the tongue is silent: And if the frets and murmurs of the heart be (as indeed they are) interpretatively no better than a striving with our Maker, then this sin will be found more com∣mon among good men in the Pa∣roxisms of Affliction, than we ima∣gine. It will be necessary there∣fore, for your sake, and the sakes of many more in a like state of Affliction with you, to stay a while upon this head, and consi∣der these following Queries.

• Query 1. How far we may en∣quire, expostulate, and com∣plain in times of Affliction, without sin?
• Query 2. Wherein lies the sin∣fulness and danger of excee∣ding these bounds?
• Query 3. What Considerations are most proper and power∣ful to restrain the afflicted soul from this sinful excess?