Deaths deliverance, and Eliahes fiery charet, or The holy mans triumph after death Delivered in two sermons preached at Plymouth, the one the 16. the other the 19. of August: the former at the funerall of Thomas Sherwill, an eminent and pious magistrate of that place. 1631. By Alexander Grosse now pastor of Bridford.

DEATHS DELIVERANCE.

Isai. 57.1, 2.

The righteous perisheth, and no man lay∣eth it to heart; and mercifull men are taken away, none considering that the righteous is taken away from the evill to come.

He shall enter into peace: they shall rest in their beds, each one walking in his uprightnesse.

THe heaviest afflictions are sweet mercies to Gods Servants; their greatest losse doth prove their chiefest gaine; as the red Sea to Israel, proved aa 1.1 grave to their enemies, a passage to them from their

Egyptian bondage: as Sampson hadb 1.2 honey in the Lion, sweet out of the sowre, meate out of the eater; so the Lords people have light out of dark∣nesse, joy out of heavinesse, peace out of trouble, life out of death; the wounding arrow, the piercing sword, that sticks in their sides, doth prove a launcing knife; the deadliest poy∣son a sweet purgation; the most mor∣tall enemy doth the labour of a kinde and loving friend; as Pharaohs burdens, fury, violence, and high hand, drove Israel from working in an iron fornace, from living under a mi∣serable and slavish bondage: so ene∣mies, afflictions, sorrowes, troubles, sicknesse, violent diseases, and death it selfe, turne to the singular good of all that love the Lord; for if they perish, if they dye, if they lay downe their life; oh! it is for their advantage, though others, it may be, doe not con∣sider it; for thus the Prophet here hath it:

The righteous perisheth, and no man layeth it to heart, and mercifull men are

taken away, none considering that the righteous is taken from the evill to come.

This Text is to a good man, like the Travellers Inne, bed, and place of re∣pose, after his long and wearisome journey; like the Mariners haven after many violent and stormy Tempests; like thec 1.3 houses wherein the Egyptian Cattle were preserved from the grie∣vous haile, one day threatned, and the next day inflicted; for so the Prophet saith.

The righteous is taken from the evill to come: he shall enter into peace, they shall rest in their beds, each one walking in his uprightnesse.

In the words we may consider;

1. Quis. Of whom the Prophet here speaketh, of the righteous and mer∣cifull man.

2. Quid. What he saith of him, he perisheth, is taken away, the latter word doth well explaine the former.

3. Quare. Wherefore, hee is taken away from the evill to come.

4. Quomodo. How, in what man∣ner,

he is taken away in peace, he layeth downe his life in the feare of God, re∣steth in his grave, as on a bed, till the morning of the Resurrection.

5. Qualiter. How the surviving men are affected with it, they lay it not to heart, they consider it not.

These be the streames flowing from this fountaine, because time will not give us leave with Gideons many thou∣sands to bow downe upon our knees, and drink a full draught of these wa∣ters, we shall be constrained with his 300. souldiers tod 1.4 lap a little, and so away.

To begin therefore with the two first of these jointly; Quis and Quid, who perisheth, who is taken away, The righ∣teous: Gods people are righteouse 1.5 in∣choativè, as the morning, the dawning of the day is light, but hath darknesse mingled with it: as Lazarus came forth of his grave, he was risen, but hisf 1.6 grave-cloth bound him. So Gods peo∣ple are risen to a new conversation out of the grave of sinne, but their corrup∣tions are yet in some degree remaining

in them, a great hindrance to their holy walking. 2. They are righteousg 1.7 affectivè, they desire it, hunger and thirst after it. 3. They are righteoush 1.8 effective, righteousnesse is their worke, their fruit, their walke. 4. They are righteousi 1.9 imputativè, and so they be perfectly righteous, not a part, but the whole righteousnesse of Christ is impu∣ted to them. They are ask 1.10 Iacob in E∣saus their elder brothers garment, and so they win the blessing from God, as Iacob obtained the blessing at the hands of his Father Isaak.

The righteous man here is most pro∣perly the man which doth holy and righteous workes; that walketh con∣stantly, and conscionably in the way of righteousnesse; whose exercise is withl 1.11 Paul, to keep a conscience void of offence towards God, and towards man; this man perisheth, is smitten with the arrow of temporall death, falleth in this warre, &c.

Mercifull men, or men of kindnesse, or godlinesse, as the word also signifi∣eth, men easilym 1.12 moved to grieve at

the miseries of others, and to succour them: men mercifull, even as God is mercifull; for in mercy there is the affe∣ction of pitie, and the effect of helpe and succour: the men thus righteous, thus mercifull, thus qualified, are ta∣ken away by death, whence ob∣serve,

[Doct.] That such as be most holy and graci¦ous, are subject to a bodily dissolution, as well as others. The sithe cutteth the beautifull, and sweet smelling flower, as soon as the fearne; the Axe hew∣eth downe the good tree, as well as the barren, being once laid to the root of it: so is death impartiall; as the Delugen 1.13 over-flowed the meadowes, orchards, gardens, as well as the wil∣dernesse, the most fruitfull, as well as the more barren parts of the earth: so death spares none. God hatho 1.14 appoin∣ted it, the sentence is irrecoverable, and howp 1.15 dyeth the wiseman? saith Sa∣lomon, as the foole. What is become of all the Saints that lived before us? Have they not all drunk of this cup? Have they not all runne this race?

Heare what the wise man saith,q 1.16 There is no man (whether rich or poore, high or low, young or old, holy or unholy) that hath power over the spirit, to retaine the spirit, neither hath he power in the day of death; and there is no discharge in that warre, neither shall wickednesse deliver those that are given to it. The proofe of this is as needlesse, as to prove the going downe of the Sunne from our Horizon, which every eye may daily behold and see: neither is it strange, for

There is some sinne, some corrup∣tion in the best, there is that seed [Reasons. 1] which bringeth forth death, as the moth eates the garment, the worme in the tree makes him moulder, the leak in the ship letteth in the water, untill at length it sinke: so sinne where it once entreth, once taketh up his abode, death doth ensue and follow after, as the threed followeth the needle, asr 1.17 Ruth followed Naomi, as Ionathans Armour-bearer said to him,s 1.18 turn thee, behold I am with thee, according to thy heart: so may death say to sinne, for

which way soever that turnes, or go∣eth before it, death doth without faile ensue and followt 1.19 after it. This is theu 1.20 wages belonging to it, the payment never faileth: as Salomon saith of o∣ther buildings,w 1.21 by much slothfulnesse the building decayeth, and through idle∣nesse of the hands the house droppeth through: So may I say of these our earthly Tabernacles, through our cor∣ruptions these weake buildings of our bodies doe decay, and through the sinne which is within us, this house droppeth through, till at length it fal∣leth to the ground, commeth to the grave; sinne is the mother, and death the daughter,x 1.22 Lam. 3.42, 43.

[Reasons. 2] This sutes with the present condi∣tion of Gods people, they arey 1.23 Pil∣grims, this is not theirz 1.24 Country, now they area 1.25 Travellers, and tend every day to their journies end and as Is∣rael could not come to Canaan, but through theb 1.26 Red Sea, no more can Gods people attaine their journies end, but by death; when the prison walls are beaten downe, then they

who are kept in fetters there, may goe forth,c 1.27 We know (saith the Apostle) that if our earthly house of this taberna∣cle were dissolved, wee have a building of God, a house not made with hands, eter∣nall in the Heavens.

This maketh them also in some sort [Reasons. 3] conformable to Christ their head; Our Lord and Master hath drunke of this cup, trodden this path before us, and thed 1.28 Disciple must not looke to bee above his Master: but, as in other things, so in this we must be made like him, to this we aree 1.29 ordained, wee must first be like him in his sufferings, and then we shall be like him in his raigning.f 1.30 It is a faithfull saying, if we be dead with him, we shall also live with him, if we suf∣fer we shall also raigne with him: There∣fore as Gideon said unto his Souldiers,g 1.31 Looke on me, as yee see mee doe, so doe yee: so must we looke on our Gideon, our Christ, our Captaine, and doe as wee have seene him doe before us.

This workes the utter destruction [Reasons. 4] of sinne in them, as Sampson by hish 1.32 death destroyed the Philistines his

enemies, so the righteous by their death destroy their corruptions; sinne is like a subtile Fox, that cannot bee taken till his holds be destroyed; like ivie in the wall, which cannot be to∣tally taken away, till the stones be pul∣led asunder: Israel could not be freed from thei 1.33 Egyptians, till they came to the red sea; no more can Gods people of their sinnes, till they come to the grave: by death doe the righteous gaine the cutting off of sinne; and death which was a punishment, is turned to a mercy to all that walke upright∣ly.

But Christ hath dyed for them, and their sinne is forgiven, Gods Justice is fully satisfied, how then can God bee just in bringing death on them? [Quest.] Shall the principall be arrested and cast into prison, when the surety hath formerly paid the debt for him.

[Resp.] Christ who hath paid the debt for us, was freelyk 1.34 given of God to us; given, not instantly to conferre upon us an actuall freedome from all evills, but in due time, after we have beene

exercised with variety of tryalls. God doth not onely give Christ, but also apply him unto us, and when there is a full application of Christ to belee∣vers, then there shall be a compleatl 1.35 redemption from all evils: and thus though Christ have paid the ransome, yet God doth us no wrong, in suffe∣ring us to be exercised with many troubles, because there is not yet a full application of this ransome; and because God gave him in such a way and manner to bring his chosen to sal∣vation, as seemed best to his own wis∣dome. God promised Canaan to Isra∣el, but yet he led them through the red sea before he brought them thi∣ther, and in so doing, did them no wrong.

Death to the people of God is not [ 2] evill, the curse is taken away: Death is like Mosesm 1.36 serpent, it may at first sight make the people of God afraid, as that did him; but as Moses after∣wards tooke the Serpent in his hand, and it did him no harme, so is death to the righteous. like a Serpent without

a sting, like a Souldier overcome, and his weapons taken from him,n 1.37 O death (saith Saint Paul) where is thy sting? O grave where is thy victory? the sting of death is sinne, the strength of sinne is the Law, but thankes be unto God, which giveth us the victory through Jesus Christ our Lord.

[ 3] Death is ordained of God to be the destruction of sinne in his children; as David cut offo 1.38 Goliahs head with his owne sword, so will God destroy sin by death, which is held as a sword in sinnes hand.

[ 4] Death is to Gods people as the red sea to Israel, the destruction of the e∣nemies of their salvation, an end of all miseries, a passage to everlasting life: so that Gods people have freedome from the evill, but not from the neces∣sity of dying; and herein is the won∣derfull power, wisdome, and good∣nesse of God very clearely seene, even in changing the nature of death, and making it to his people so usefull, which in it selfe is so hurtfull.

[Ʋse.] Doe the godly the dye, are not

the righteous exempted? must they taste of this cup? It is then in vaine for the wicked, unrighteous, unmerci∣full, to dreame of escapall: As the Apostle said in another case,p 1.39 if judg∣ment begin at the house of God, what shall bee the end of them which obey not the Gospel of God, and as our Saviour also said in another case,q 1.40 if they doe thus to the greene tree, what will they doe to the dry? So in this case, if death seize upon, and spare not Gods family, the house-hold of faith, the holy and righ∣teous,r 1.41 trees of righteousnesse, Trees of Gods owne planting, as the Prophet calleth them, where then be the hopes of the prophane mans delive∣rance: If holinesse, if being in Christ, in covenant with God, preserve not the righteous, the mercifull man from death; Oh thinke not then, O profane man, that riches, honour, worldly a∣bilities will preserve thy life, these be shields of no strength to defend us from the darts of death, foundations of sand, unable to beare us up▪ like that whereon the foolish man built his

house,s 1.42 Mat. 7. Whereon when the Windes blew, and the waves beat, it fell, and great was the fall thereof: such will be the end of all that build upon the sand of earthly powers, whose very strength is weaknesse. It was neither the strength, nor height of the tree, nor fairenesse of the leaves, nor abundance of the fruit, nor ex∣tent of the shadow, could preserve it from the sentence of thet 1.43 woe, the which Nebuchadnezar beheld com∣ming downe from Heaven in his visi∣on: so death (when it once commeth, when the God of Heaven sends it) will shake off the leaves, break downe the branches, take away the beauty of the fairest, the might of the strong∣est, not regard the wealth of the rich∣est, but new downe the Tree, and cast the body into the grave.v 1.44 I have said (saith the Lord of them that be most rich, most potent, most mighty on earth) yee are Gods, and all of you are children of the most High, but yee shall dye like men, and perish like one of the

Princes. As the fire burnes both the shrub and Cedar; so death spares nei∣ther poore nor rich. The Lords wrath will seaze upon all the wicked alike, as thew 1.45 the fire devoureth the stubble, & the flame consumeth the chaffe, so their root shall be rottennesse, and their blossome shall goe up as dust, because they have cast away the Law of the Lord of Hoasts: and woefull, miserable and wretched will their death be. For

It shall end all their joyes, then [ 1] theirx 1.46 Candle will be put out, as they 1.47 hand writing in the wall marred Bel∣shazzars feast, so will death marre the wicked mans mirth.

It will rob him of all his pompe, asz 1.48 [ 2] Nebuchadnezar was turned from his glorious Palace, to eate grasse like an Oxe; so will death turne the profane man out of all his dignities, bring hisa 1.49 pompe to the grave, and make him ab 1.50 companion with the Devill and his angels.

It will leave him as an abomination upon the earth, his memory shallc 1.51 rot, [ 3] as a dead beast casteth an ill savour

when he dyeth, so the man that is ind 1.52 honour, and knoweth not, is igno∣rant of God, destitute of his feare, void of his grace, shall be like the beast which perisheth.

[ 4] It shall be the beginning of those miseries which never shall have end, it shall intangle them in that snare whence there is no escaping, and bring them to those burnings, where is noe 1.53 quenching; to thatf 1.54 fire which is everlasting, it shall cast them into thatg 1.55 lake, from whence there is no out-going. To this slaughter-house must thou come, O riotous, O covetous, O uncleane and carnall man, and though thou doest escape a little while; yet it will not be long: thou mayest cheereh 1.56 thee in the dayes of thy youth, and walke in the wayes of thy heart, and in the sight of thine eyes, but for all these things, God at length will bring thee to judgement. Gel∣lius saith of Sejanus horse, no man ever sped well that was owner of him: Such a horse is sinne, no man ever speeds well at last, but

takes a fall that rides this horse, and is carried head-long to destruction; over-whelmed with everlasting torments, before he is aware of it, over-taken as a woman by heri 1.57 travaile, it will come as a theefe in the night season. As Absaloms, servants fell on Amnon and murdered him, when his heart wask 1.58 merry with wine: so when the hearts of men are merry with the plea∣sures of sinne, when they be satiated and glutted with worldly and fleshly delights, then sorrow, shame, death, everlasting woes, the servants of sinne shall fall upon them, as Absaloms ser∣vants upon Amnon. The pleasures of sinne are but for al 1.59 season, they be but am 1.60 spanne long, as the afflictions of the righteous be but for an 1.61 moment, so theo 1.62 pleasures and triumph of the wicked: and one houres tor∣ment in Hell, will swallow up the pleasures of a thousand yeeres on earth.

Are the righteous subject to a [ 2] bodily dissolution? Are they taken away as well as others? Then let

the Saints and holy servants of God learne, not to set their hearts on things here below, but to be asp 1.63 strangers upon the earth; to live as Tenants at will, in a continuall preparednesse to depart. The Lord pressed the Pro∣phet to this, by presenting before him the changes which hee would worke; Behold (saith the Lord)q 1.64 that which I have built, I will breake downe, and that which J have planted, I will pluck up, even this whole land: and see∣kest thou great things for thy selfe? seeke them not: to this the Apostle perswa∣deth the people of God, by the con∣sideration of their new conditions:r 1.65 If ye be risen with Christ, seek the things which are above: To this hee urgeth the Hebrewes, by setting the in∣constancie of their outward estate before them, Wee have nos 1.66 continu∣ing Citie here, but seeke one to come; therefore let us goe forth without the Campe, bearing our reproach, let us forsake the Earth, deny our selves, be willing to be dissolved, that wee may enjoy our desired home.

And this was of old the exhortation of the Prophet,t 1.67 Arise you and depart, for this is not your rest: And therefore as our Saviour said unto the Disciples concerning Judas,v 1.68 rise, let us be going, behold he is at hand that doth betray mee: So let me say to you of death, arise, let us goe hence, let us take our hearts from things here below, for death which will take our life from us is at hand: And as Mattheww 1.69 arose from the receipt of custome, and followed Christ: So let us arise every man from his sinne, from his prophane way, from his evill custome, and become sincere, humble, diligent, and constant fol∣lowers of the Lord Jesus; and as the Virgins at the cry of the Bridegroomes comming, arosex 1.70 and trimmed their lampes: So we (Beloved) hearing now the cry of the comming of death, O let us break off our sleep, cast away our security, prepare our lamps, get the oyle of saving grace into our soules: Let us not like the sluggard cry, yety 1.71 a little more sleep, a little more slumber, a little more folding of the hands upon the

bed of sinne, lest, as poverty came on him as an armed man, so death come on us as an armed man, and take us unprepa∣red, and then we be undone for ever. O therefore seeke not peace, seeke not fulnesse, seeke not felicity here; as the Angel said of our Saviour,z 1.72 he is risen, he is not here, why seeke ye the living among the dead: so may I say of these things, why seeke yee them here below, they are not here, they are above, our God, our Christ, our Heaven, our home it is above, and there, O there let our hearts for ever be.

Are the righteous subject to a bodily dissolution? Are the merci∣full men taken away? Then comfort your selves all ye that feare the Lord; there is a Physitian comming will heale all your diseases; a Deliverer at hand which will open all prisons; a Conquerour which will overcome all enemies: Therefore let mee charge you in this case, as Moses char∣ged Israel at the waters of the Red Sea,a 1.73 Exodus 14.13. Feare, not, stand still, waite a while, the day

of death will come, and when that day commeth, the enemies which you see, the miseries and troubles which you undergoe, you shall see them, feele them, undergoe them no more for e∣ver. It was Plutarchs comfort given to his Souldiers, entring into a dangerous and bloudy battell, that they should suppe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a place invisible; the word signifieth, in heaven, in a place of peace and rest no doubt hemeant. So let us encourage our selves, whatsoever be our miseries, troubles, disasters, in the dayes of our life, yet in the Sunne-set, in the evening of our age, when death commeth, we shall sup with the Lambe of God Christ Iesus, and there will be great joy indeed: for that is theb 1.74 marriage feast of the Lambe and our soules, Be therefore patient;c 1.75 Hee that shall come; will come, and will not tarrie. The Lord will remove us when it shall be most for his glorie and our good: the righteous shall die, the merci∣full men shall be taken away from the evil to come. And thus are we come to the third thing.

Quare: why the righteous die; why mercifull men are taken away; there is evill to come.

The Lord seeth there be many mise∣ries, many plagues, and great troubles, as warres, famines, pestilences, strange and fearfull alterations comming; and to the end holy, righteous, and good men may not see these evils, feele these miseries, God doth take them away. Whence two things present them∣selves to our consideration, 1. That death is a sweete mercie, a great kindnesse to Gods holy servants. 2. That the death, and taking away of holy persons, is a feare∣full prediction of ensuing evils. First, a word or two of the former of these.

[Doct.] That death is a sweete mercie, a great kindnesse to Gods holy servants. It is Salomons Aphorisme,d 1.76 the day of a mans death, is better then the day of a mans birth: It is our Saviours proposition,e 1.77 blessed are they that die in the Lord: It is Saint Paules conclusion,f 1.78 to depart and to be with Christ is farre better. For

[Reas. 1] By death they are delivered from many incumbent evils, inward and out∣ward,

arising from the flesh, from Sa∣tan, from the world: as the Husband∣man at the harvest removeth the tares from the wheate; as Abraham turned scoffing and persecutingg 1.79 Ismael out of the house from Isaac, so God at the day of a good mans death, takes away, turnes out whatsoever might annoy him.

By death they are delivered from all ensusing miseries: thus before the Lord [Reas. 2] brought evill upon the house of Ierobo∣am, he tooke away his yong sonne, be∣cause inh 1.80 him was found some good thing towards the Lord God of Israel, there∣fore the Lord would take him away, he should not see the evill ensuing.

By death they are brought to the fru∣ition [Reas. 3] of all good,i 1.81 all teares are wiped a∣way, and in Godsk 1.82 presence there is ful∣nesse of joy, and at his right hand pleasures for evermore.

This, [Vse.] if time would giue leaue to in∣sist upon it, would therefore teach us, and worke in us, 1. Carefull prepara¦tion for death. 2. Vehement longings after it. 3. Chearefulnesse in entertaining

it. 4. Moderation in our sorrow for them that be departed, mourning for our owne losse, but rejoycing in their gaine: but to passe by this, let us come to the second point.

[Doct.] The death and taking away of holy per∣sons, is a fearefull prediction of ensuing evils. When Noah was entred into the Arke, then thel 1.83 Deluge came. When Lot was gon out of Sodome, thenm 1.84 fire and brimstone fell upon it and burned it. When the Lord had determined the destruction of Ieroboams house, (as you heard before) first he tooke away his child, in whom there was some good thing found. Thus when the Lord in∣tended to bring evill uponn 1.85 Ierusalem, and upon the people, he would first ga∣ther good Iosiah the King, (whose heart was tender, and humbled himselfe at the hearing of the Law) to his Fathers, and into his grave with peace, and then the evill should come. Wheno 1.86 Iehoiada was dead, Ioash left the House of the Lord God of his Fathers; then the Syrians came with a small Companie, and God delive∣red a very great Host into their hands,

& they executed judgement against Ioash. The truth of this is moreover manifest, by five benefits arising to the place where good men are.

Their presence doth draw the love [Reason. 1] and favour of God to the place where they are; they are deare to God as thep 1.87 apple of his eye, and he will bee a wall of fire about the place where they bee: and many times doth God spare the wicked, as the Husbandman spareth theq 1.88 tares, for the wheate growing with them. Thus the Family was spared for Noahs sake; and God would have spared So∣dome and Gomorrah, if there had beener 1.89 ten righteous there: the Lord gaves 1.90 Paul all them that failed with him, they were delivered from the storme for his sake. And surely, as Paul said to thet 1.91 Centurion and the Souldiers, of the Shipmen; except these abide in the shippe yee cannot be saved: so may I say to you of the holy, righteous, and faithfull servants of God, unlesse these a∣bide amongst us we cannot be in safetie, we shall certainly bee exposed to many miseries: for as the Prophet said to Ieho∣ram,

were it not for goodu 1.92 Iehosaphat I would not looke towards thee; so certaine∣ly were it not for the presence of the holy, the mercifull, the righteous, the Lord would not looke towards us, at least with any fauourable and shining countenance.

[Reason. 2] Gods blessing doth attend the place where they are for their sakes, as the house ofw 1.93 Obed-Edom was blessed for the presence of the Arke; so doth God prosper the Kingdome, Towne, Fami∣ly, where the righteous are for their sakes: thus Labanx 1.94 prospered through the presence and service of Iacob; and God blessedy 1.95 Potipheas house for Iosephs sake.

[Reason. 3] Their performance of religious and holy duties doth cause God to be graci∣ously present in the place where they are; if the Father have a child in a Towne, or Family, he will often visit that place, he will not be strange, but loving and kind to the people dwelling there. So God, where his Children are, there will he be graciously present, those places will he visit and there

will shew much kindnesse, and bestow many favours; for where two or three be gathered together in hisz 1.96 Name, in his feare, according to his word, to invo∣cate and worship him, there will he be: for it is among thea 1.97 Candlesticks in the Church, among the beleevers, where the light of the truth shineth, where du∣ties of godlinesse are exercised, that Christ walked, and shewed himselfe gra∣ciously present.

They are a safegard to the place and [Reason. 4] people where they are, better then all walles, and Castles; then all Armour and Munition; able to doe more by their prayers, then the Souldiers with all their weapons; as Origen saith, one holy man praying, can doe more then in∣numerable sinners can doe with fighting. Thus Mosesb 1.98 prevailed more by his prayers, then Ioshua with all his Soul∣diers against the Amalekites: and when the Emperour Marcus Aurelius was like to lose his Army through want of water, the Christians in his Army prevaled with God, and obtained raine. As they procure many favours, so they

also prevent many evils, which would otherwise fall upon the place wher they live:c 1.99 He would (saith the Psalmist) de∣stroy them, had not Moses his servant stood before him in the breach to turne a∣way his wrath, lest he should destroy them. So that as Nabals servants said of Da∣vid and his men,d 1.100 The men were very good unto us, and we were not hurt, neither missed wee any thing as long as wee were conversant with them: when wee were in the field, they were a wall unto us both by night and by day: so may every King∣dome, Towne, and Family say of the holy and righteous servants of God, They have beene very good unto us, and wee have had no hurt while wee have been conversant with them; they have beene a wall unto us, both by night and by day.

[Reason. 5] Their example, their counsell, their instruction, their wisedome, their blamelesse walking, is of great force to restraine others from much evill, to allure and draw them (at least) to the outward performance of many good duties: as Husbands are wonne by the

conversation of the wives, while they be∣hold their chaste conversatiō coupled with feare;e 1.101 wonne to approue of, and attend upon that word of God, which teacheth their wives to live so chastly, to walke so circumspectly, and to order them∣selves every way so holily, so meekely, so blamelesly, so that men that are strangers to the power of a godly life, are strongly wrought upon, and very much affected with, and wonne by the religious and gracious conversation of the Lords faithfull people. Even Saul willf 1.102 prophesie, when he is among the Pro∣phets: the coldest stone will grow hot and full of burning being among the stickes in the fire: and Iustin Martyr cōfessed he was first turned to Christ by Christian Religion, through the admi∣ration he had to behold the innocent and godly life of a Christian, hearing them pray for their good and preserva∣tion, who to the utmost endevoured and wrought their ruine: thus forcible, thus effectuall, thus prevalent is the ex∣ample of a godly conversation. Now by the death of Gods people there is a

removall of these priviledges, and so the place of their former abode is ex∣posed to many miseries: for when the godly are removed, when the righteous are taken away,

[ 1] Then Religion and piety faileth, and they become like a people withoutg 1.103 the Covenant, without God and Christ in the world.

[ 2] Then good Government and even Civility falleth to the ground, like a House without a foundation, then all runneth to ruine like a Shippe without a Pilot: Therefore when the Lord would bring confusion upon Jerusalem for her sinne, what doth hee? He taketh from Jerusalem andh 1.104 Judah the stay and staffe, the whole stay of bread, and the whole stay of water, the mighty man, and the man of warre, the Iudge, and the Prophet, and the Prudent man, and the Ancient, the Captaine of fifty, and the Honorable man, and the Counsellor, and the cunning Ar∣tificer, and the eloquent Orator, and I will give Children to bee their Princes, and Babes shall rule over them.

Then there is none to stand up in the [ 3] gappe, to turne away the wrath of the Lord from them, but as Souldiers rush in at the breaches made in the walles, when none are standing there to keepe them out; so will all manner of plagues and miseries rush in upon the people, when the righteous, who should stand in the gap, are taken away from them: therefore when the Prophets saw vanitie, and a lying divination, when they for∣sooke the word of the Lord, and flatte∣red the people in their sinne, then the Lord said, O Israel thy Prophets are likei 1.105 foxes in the De sarts, yee have not gone up into the gaps, neither made up the hedge, for the house of Israel to stand in the battell, in the day of the Lord. And againe in another place the Lord by the same Prophet saith,k 1.106 I sought for a man among them that should make up the hedge, and stand in the gap before me for the Land, that I should not de∣stroy it, but I found none: therefore have I powred out mine indignation upon them, I have consumed them all with the fire of my wrath, their owne way have I

recompenced upon their heads.

[Vse.] This then discovereth the folly and impiety of such as love not, desire not, delight not in the presence of Gods holy and righteous people; whose delight is not in then thatl 1.107 excell in vertue, as Christs is; whose eyes are not upon them 1.108 faithfull in the Land, as Davids was, but rather wish and labour their removall. Many there bee, to whom the presence of the righteous is like then 1.109 Arke to the Philistines; as that was a burden to their Land, and their God, & therefore they sent it away; so are the people of God a burden, a trouble to many profane persons, a crosse, a contradiction to their doings, and there∣fore desire, and labour their absence: and what doe they hereby, but in the strength of their impiety, and multi∣tude of their folly, involve themselves in remediles and irrecoverable miseries. The Sodomites tooke offence at Lots presence, but what became of them when Lot was gone? Did not theo 1.110 fire and brimstone instantly consume them? The presence of Moses was irkesome to

Pharaoh, he was charged no more to looke him in thep 1.111 face, but what en∣sued? what was the issue of it? were not all theq 1.112 first borne in Aegypt there∣upon destroyed. Pharaohs servants con∣ceived Israel to be ar 1.113 snare, to be instruments of much evill, endevoured their removall; but when Israel was gone, what became of them? Did not thes 1.114 Red Sea swallow them the very day of Israels out-going. Thus you see how usually it fares with profane persons upon the removall of the righ∣teous: and is it not strange that not∣withstanding all this they should still distaste their presence, still wish and worke their absence? Doe they not hereby plainely declare, and publikely proclaime, 1. That there is not 1.115 love of God in their soules, for how can a man love the father, and hate the presence of the child? 2. That they have no u¦nion with Christ; doe the living mem∣bers in a body naturall, hate and wish each others removall? was it ever heard (saith the Apostle) that a man didu 1.116 hate his owne flesh; 3. That there is no saving

grace, no presence, no powers of the spirit in such; doth not every thing agree with, and rejoyce in its like? Doe not waters agree and flow together in one Chanell? And had these men the spi∣rit of holinesse in them, could they grieve at the presence of Gods people? Surely it is impossible; for the Spirit of God is a Spirit ofw 1.117 fellowship, love, peace, joy, making men of one ac∣cord, and of one minde; and when the righteous are gone, when the mercifull men are taken away, who shall stand in the gap then? Shall the profane, shall the worker of iniquity? What can he doe; In what account are his prayers? The blind man could see and say this; God heareth notx 1.118 sinners; their prayers are any 1.119 abomination in his presence, as Salomon doth assure us.

This must therefore teach us deepe∣ly [ 2] to bewaile, and much to lament the losse of godly men, when they are taken from us; and to feare the evils like to ensue upon their departure; O Beloved, let us not, I beseech you, be like them of whom the Propht here speaketh, that

did not consider, that did not lay to heart the taking away of the righteous from ensuing evils. Let us not be like Ephraim, whose strength was devoured byz 1.120 strangers, and he knew it not, that had gray haires here and there, and much weakenesse comming upon him, and yet he knew it not: O let us not be unsensible of the declining and decay of our strength and stay, and of the miseries which are comming on us; let us not be like a man in a Lethargy, that hath no feeling of the cutting off, and taking a∣way of a member from him: but rather as David upon the fall of Abner refused to eate till the Sunne was gone downe, saying to his servants,a 1.121 know ye not that there is a Prince, and a great man fallen this day in Israel, and I am this day weake, and these men the sonnes of Zervi∣ah be too hard for me: may not wee say the like in this behalfe; is not the Church of God weake, are not the ene∣mies thereof too strong? Was not the man now fallen amongst us a Ruler, an eminent man in this place? And is there not in this regard great cause of

mourning? Doubtlesse there is. For whensoever a good man doth fall; 1. The Church of God on earth doth lose one member. 2. The place where they lived doth lose one Pillar, and so, like a house whose pillars faile, is much weakned. 3. Hereby we loose his pre∣sence, which was a whetstone to setb 1.122 edge upon us, whose face was, as Ia∣cob said of Esaus, as thec 1.123 face of God un∣to us. 4. Hereby we lose his prayers, which were as buckets to bring much water out of the wells of Salvation to us. 5. Wee lose his instructions and counsels, which were as a shining Lampe, as a comfortable Guide to us in the way. 6 Wee lose his com∣forts, which were wont to be as the Apothecaries oyntments, as the sweete flowers of the Garden to our nostrils, as the Dove with her Olived 1.124 branch to Noah; as the Wagons which Ioseph sent to old Iacob, the reviving of ours, as they were thee 1.125 reviving of his heart. 7. We lose his helpe and assistance, which was wont like a strong arme to make our heavy burthen light, as a fountaine of

living water to refresh us, as a firme & sure anker to stay us: & therfore as Israelf 1.126 wept 30. dayes for Moses, so have you great cause of sorrow and lamentation now for the taking away of this Moses, this servant of the Lord here before us: and also at other times whensoever the righteous doe thus perish, are thus taken away from the evils ensuing.

And now to say no more, here you see a shining starre in your Horizon set, a maine Pillar of your house fallen, a choice flower of your Garden taken a∣way, a man eminent for his endow∣ments, well known, & sufficiently tryed for his abilities: a man of whom; 1. For his Religion, for his uprightnesse towards God I thinke I may say of him, as the Lord himself of Iob,g 1.127 He was a per∣fect and upright man, one that feared God, and eschewed evill, a man that held fast hish 1.128 integrity, though there wanted not occasions and meanes to move and shake him; as Satan moved God against Iob without cause to destroy him; a man he was like the tree growing with∣in the Courts of the Lords house,i 1.129 bea∣ring

much fruit in his old age. 2. For his publike Government, hee was like them prescribed by Iethrok 1.130 to Moses, an able man, a man fearing God, a man of truth, & hating covetousnesse: a man in whom there was a sweet and powerfull concurrence of all requisite vertues for his calling and office and accordingly he proved a carefull Watch-man over this Towne and people: he did not like the evill servant hide hisl 1.131 talent in a nap∣kin; but his care, study, labour, travell was (I am perswaded) for the publike, common, and true good of this place and people. 3. He was in his domesticke Government likem 1.132 Abraham, a man commanding, and teaching his children and household after him to walke in the wayes of the Lord; a man like David walking in the middest of hisn 1.133 house with a perfect heart. 4. Hee was to∣wards Gods people kinde, loving, & amiable, shewing that hiso 1.134 delight was in them that excell in vertue. 5. Hee was in his conference & cōmunication, wise, grave, holy, full of heavenly dis∣course,p 1.135 his lippes did disperse knowledge.

I speake these things not to disparage any living, but to encourage such as knew him, to a carefull imitation of what was found praise-worthy in him. The richer his endowments, the grea∣ter your losse; the more should bee your griefe, the greater your care to la∣bour the reparation, and to stop the breach which God hath made by his fall: and whatsoever you have lost in him, labour to repaire and increase in your selves. 1. By growing in all grace, by being filled with all goodnesse, drawing nearer to God, in all things make his counsell yourq 1.136 guide now, that he may receive you to his glory at the last. 2. By being diligent, faithfull, careful, con∣scionable in the imployment you have received, that so when you shall be as he is now, you may heare that sweete and comfortable saying of our Saviour,r 1.137 Well done thou good and faithfull ser∣vant, thou hast beene Ruler over few things, I will make thee Ruler over many things; enter thou into the joy of thy LORD.

FINIS.

Notes

• a 1.1

  Exod. 14.28, 29.
• b 1.2

  Judg. 14.14.
• c 1.3

  Ex. 9.20
• d 1.4

  Judg. 7.6.
• e 1.5

  Jo. 13.10.
• f 1.6

  Jo. 11.44
• g 1.7

  Mat. 5.6. Psa. 119.5.
• h 1.8

  Is. 32.15.
• i 1.9

  1 Cor. 5.21. Rom. 4.6.
• k 1.10

  Gen. 27.15.
• l 1.11

  Act. 24.16.
• m 1.12

  Luk. 6.36.
• n 1.13

  Gen. 7.19.
• o 1.14

  Heb. 9.27.
• p 1.15

  Eccles. 2.16.
• q 1.16

  Eccle. 8.8.
• r 1.17

  Ruth. 1.16.
• s 1.18

  1 Sam. 14.7.
• t 1.19

  Rom. 5.12.
• u 1.20

  Rom. 6.23.
• w 1.21

  Eccl. 10.18.
• x 1.22

  Lam. 3.42, 43.
• y 1.23

  1 Pet. 2.11.
• z 1.24

  Heb. 11.9, 14.
• a 1.25

  1 Cor. 9.24.
• b 1.26

  1 Cor. 10.1.
• c 1.27

  2 Cor. 5.1, 2.
• d 1.28

  Mat. 10.24.
• e 1.29

  Ro. 8.29.
• f 1.30

  2 Tim. 2.11.
• g 1.31

  Judg. 7.17.
• h 1.32

  Judg. 16.30.
• i 1.33

  Exo. 14. Morte pec∣cati prae∣cisionem homo lu∣cratur, ne malum im∣mortale esset, ita poena ipsi in miseri∣cordiam cessit. Nazian. Orat. 38.
• k 1.34

  Joh. 3.16.
• l 1.35

  Ephes. 1.14.
• m 1.36

  Exod. 4.3, 4.
• n 1.37

  1 Cor. 15.55, 56, 57.
• o 1.38

  1 Sam. 17 50, 51.
• p 1.39

  1 Pet. 4.17.
• q 1.40

  Luk. 23.31.
• r 1.41

  Isa. 61.3.
• s 1.42

  Mat. 7.27.
• t 1.43

  Dan. 4.12, 13, 14.
• v 1.44

  Ps. 82.6.
• w 1.45

  Is. 5.24.
• x 1.46

  Job 18.5, 6.
• y 1.47

  Dan. 5.5.
• z 1.48

  Dan. 4.30.
• a 1.49

  Isa. 14.11.
• b 1.50

  Mat. 25.41.
• c 1.51

  Prov. 10.7.
• d 1.52

  Psal. 49.23.
• e 1.53

  Luk. 16.24.
• f 1.54

  Jude v. 7.
• g 1.55

  Rev. 21.8.
• h 1.56

  Eccles. 11.9.
• i 1.57

  1 Thess. 5.3.
• k 1.58

  2 Sam. 13.28.
• l 1.59

  Heb. 11.25.
• m 1.60

  Ps. 39.5.
• n 1.61

  Rom. 8.18.
• o 1.62

  Job 20.5.
• p 1.63

  1 Pet. 2.11.
• q 1.64

  Jer. 45.4, 5.
• r 1.65

  Col. 3.1, 2.
• s 1.66

  Heb 13.12, 13.
• t 1.67

  Mica. 2.10.
• v 1.68

  Mat. 26.46.
• w 1.69

  Mat. 9.9.
• x 1.70

  Prov. 6.10, 11.
• y 1.71

  Prov. 6.10, 11.
• z 1.72

  Luk 24.5, 6.
• a 1.73

  Exod. 14.13.
• b 1.74

  Rev. 19.7, 8, 9.
• c 1.75

  Heb. 10.37.
• d 1.76

  Eccle. 7 1
• e 1.77

  Reve. 14.13.
• f 1.78

  Phil 1.23
• g 1.79

  Gen. 21.14.
• h 1.80

  1 King. 14 10, 11, 12, 13.
• i 1.81

  Reve. 1.4, 5.
• k 1.82

  Psal 16.11.
• l 1.83

  Gen. 7.12 13.
• m 1.84

  Gen. 19.24.
• n 1.85

  2 Kings. 22.16, 17, 18, 19, 20.
• o 1.86

  2 Chro. 24.18, 24
• p 1.87

  Zach. 2.5, 8
• q 1.88

  Mar. 13.30.
• r 1.89

  Gen. 18.32
• s 1.90

  Acts. 27.24
• t 1.91

  Vers. 31.
• u 1.92

  2 Kin. 3.13
• w 1.93

  2 Sam. 11.6
• x 1.94

  Gen. 30.30
• y 1.95

  Gen. 29.3, 23
• z 1.96

  Mat. 18.20
• a 1.97

  Rev. 1.13.
• b 1.98

  Exod. 17 11.
• c 1.99

  Psal. 106 23.
• d 1.100

  1 Sam: 25.15, 16
• e 1.101

  1 Pet. 3.1, 2.
• f 1.102

  1 Sam. 10.10
• g 1.103

  Ephes. 2.12.
• h 1.104

  Isa. 3.1, 2, 3
• i 1.105

  Ezek. 13.4, 5.
• k 1.106

  Ezek. 22 30, 31
• l 1.107

  Psal. 16.3
• m 1.108

  Psa. 101.6.
• n 1.109

  1 Sam. 6 1, 5.
• o 1.110

  Gen. 19.24.
• p 1.111

  Exod. 10.2, 8.
• q 1.112

  Exod. 11 5.
• r 1.113

  Ezod 10 7.
• s 1.114

  Exod. 14
• t 1.115

  1 Ioh. 5.1
• u 1.116

  Ephes. 5 29
• w 1.117

  Phil. 2.1, 2
• x 1.118

  Ioh. 9 31.
• y 1.119

  Prov. 28.9
• z 1.120

  Hos. 7.9
• a 1.121

  2 Sam. 3.35, 38, 39.
• b 1.122

  Pro. 27.17.
• c 1.123

  Gen. 33.10.
• d 1.124

  Gen. 8.11
• e 1.125

  Gen. 45.27, 28.
• f 1.126

  Deu. 34.8.
• g 1.127

  Iob 1.1.
• h 1.128

  Iob. 2.3.
• i 1.129

  Psal. 92.12.
• k 1.130

  Exo. 12.21
• l 1.131

  Mat. 25.30
• m 1.132

  Gen. 18.19
• n 1.133

  Psal. 101.3.
• o 1.134

  Psal. 16.3.
• p 1.135

  Pro. 1••.7
• q 1.136

  Psal. 73.24.
• r 1.137

  Mat. 25.23.