Heavenly treasure, or, Mans chiefest good wherein the several workings of the heart about, and in pursuance of its chiefest good are solidly and judiciously discovered / by William Strong.

A Sermon lately preached in the Abbey of VVest∣minster, July 4. 1654. At the Fu∣neral of Mr. Wil∣liam Strong, Prea∣cher of the Gospel there.

2 Kin. 2. 12. And Elisha saw it, and he cryed, My Father, My Father; The charet of Israel, and the horse∣men thereof; and he saw him no more, and he took hold of his own cloaths, & rent them in two pieces.

IN the former verse, Elijah and Elisha are passing on,

and discoursing together: What that Discourse was, it is not expressed. Some do pre∣sume to tell us particularly what it was: but very pro∣bable it is, that the discourse was altogether suitable unto so great and Holy a Prophet as Elijah was: It was very profi∣table, and very heavenly, he being presently to be taken up into heaven.

Whiles they were thus dis∣coursing, on a sudden there ap∣peared a Charet of fire, and hor∣ses of fire, and parted them both asunder, and Elijah went up by a whirlwind into heaven. By the Charet and horses of fire, Peter Martyr understands the Angels of God, who at this time did put on the species or appearance of fire: And with this fiery Apparition God was

pleased to honour Elijah at his departure: who in his life time had so much honoured his God with the fire of Zeal for his Truth and Worship.

And he went up by a whirl∣wind into heaven. Some do read it, that he went up by a whirl∣winde of heaven, or by an hea∣venly whirlwinde: which de∣notes the manner of his A∣scension: but our general Translation and Reading is best, which doth more signi∣ficantly denote the place unto which he was then carried, Namely, Heaven.

Therefore that opinion of the Papists is very fond: who do affirm that Elijah was carri∣ed into Paradise, there to stay with Enoch until towards the end of the world, and then both of them are to come

forth, and to Preach against Antichrist. But this is a meer fancy all along: the Text saith plainly, Elijah went up by a Whirlwind into heaven. But what heaven he went into is somewhat argued, especially by the Papists, who it seems will by no means have that zealous enemy to idolatry to be carried into the heaven of the blessed: There is indeed Coelum Aerium (the Aery Heaven, where the Fowls of Heaven do flee) and there is Coelum Astriferum, where the Stars of heaven are; and there is Coelum Beatorum, the heaven of the Blessed, where God appears in eminency, and where Jesus Christ is in glory, and the souls of just men made perfect; thither is Elijah carri∣ed up, after all his pains, and

sufferings, & troubles, & fa••th∣fulness: Thither I say, is he carried up, to receive his Re∣ward, and Elisha is left be∣hinde to do his Master more service.

But how doth El••sha take this sudden parting, and loss of precious Elijah? The Text tels you (Elisha saw it, and he cried my Father! my Father.)

These words may be called, The Lamentation of Elisha, upon the sudden translation of that eminent Prophet Elijah: In which you may dis∣cern.

1. His exceeding grief and sorrow: He cryed out, and un∣til he saw him no more (so Ju∣nius and Tremellius Read those words, And he saw him no more) And he rent his cloaths in two pieces, as Anciently was

the Practise upon the loss, and at the Funerals of dear friends, and of choice and eminent persons.

2. The causes of this his great grief and sorrow: And they were,

1. His own particular loss. The loss of Elijah was unto Elisha as the loss of a loving and dear Father unto a lo∣ving and dear Childe (my Fa∣ther! my Father!) As David once about Absolom, my Son, my Son! So Elisha here for Eli∣jah, my Father, my Father! Ah my Father! my Father! Oh I have lost a Father, my Father, such a Father—The Chal∣dee Interpreter renders it, Rab∣bi, Rabbi: my Master, my Ma∣ster: But in the Hebrew it is, Abba, Abba: my Father, my Father!

2. The publique loss (The Charet of Israel, and the horse∣men thereof) As if he had said, one of the best instrumental helps and safeties that all Is∣rael enjoyed, is now taken a∣way; O the staff and the stay is broken!

What the Charet and the Horsemen are to an Army, or to a State, and what the loss of them is unto a State; That was the life, and that was the loss of this Prophet Elijah un∣to all Israel.

There are two Propositi∣ons onely which I would briefly discourse upon from this Text, at this time, and with respect to this sad occa∣sion.

1. That even the most emi∣nently Faithfull and Zealous Prophets of God, may be,

and shall be taken away from a people.

2. That the loss of any one eminently Faithful and Zea∣lous Prophet of God, should affect the hearts of people with exceeding Grief and Lamentation.

I begin with the first of these: That even the most eminently Faithfull and Zealous Prophets of God, may be, and shall be ta∣ken away from a people.

The Prophets or Ministers of God, they are of different parts and gifts, and they are of different Spirits, and they are of different Use and Ser∣vice: Put them in comparison one with another, some are as Stars of the first Magnitude, and others of a lesser Magni∣tude: some are as the Cedars, and others are but as ordinary

trees: Some are more rich∣ly and plentifully endowed and furnished; others are not so, they are lower by the head: some are vigorously active, and are raised up, and laid out for the general Advantages and Managements of Religion; yet others are not so; though all be Builders, yet all of them are not Master-builders. They differ much in their Gifts, in their Graces, in their Services, in their Usefulness: Never∣theless they must all agree in this, they must all dye, they must all be taken away: Here in the text, Elijah was taken away, and what was he? he was a Prophet, and in some sense more then a Prophet: He was a Prophet of the high∣est rate, most eminent for faith∣fulness and zeal, (that was his

excellency) Noah was eminent for uprightness, and Moses for meekness, and Job for patience, and Solomon for wisdom, and Joshua for prowess, and Josiah for tenderness, and Elisha for Miracles, and Elijah for zeal, and courage, and faithfulness. All the false Prophets were nothing to him, nor Jezabel the Queen, nor Ahab the King: and although (in his opinion) he was left alone to sustain the cause of God; yet he alone continued faithfull and zea∣lous. Nevertheless this holy and excellent man of God is taken away, and suddenly, and in a very needfull time.

Zach. 1. 5. Your Fathers, where are they? And the Pro∣phets, do they live for ever?

No, no, they do not live for ever; Nor yet (many times)

very long! You may finde them for a while in the Study, and for a while in the Pulpit, and after a little while you may finde them in their graves.

The Reasons of this Divine dispensation (besides many other) are these:

1. Because even the most faithful Prophets of God, are Stewards but for a time; of them as well as of others it must be said, Ye shall be no longer Stewards: they have their determined work, and their allotted time for that work; their reward shall be measured by eternity. But their work and their life are mea∣sured by time; so much work for so much time, and then their Master calls them home.

In Scripture you read that they are sometimes called Ambassadors, who are choice persons sent abroad by a spe∣cial Commission; and when they have finished their Le∣gation or Treaty, then must they return back unto their Prince; the Prophets or Mi∣nisters of God, are the Am∣bassadors of God in a special manner, Authorized to treat with sinners to be reconciled; perhaps sinners will hearken unto them, and conclude up∣on terms of saving agreement; perhaps they will not: These have but their time to hear∣ken, and they have but their time to offer and perswade, and when that is expired, the Lord calls them home.

Again, you finde them sometimes called labourers

and workmen; the labourer goes forth in the morning, and he does his days work, which when he hath finished, then he comes home and takes his Rest. Thus it is, and thus it shall be with the best of Gods Prophets and Ministers, who are also called the Messengers of God, and must return un∣to him an answer, what they have done, and how they have sped.

2. There is a day of re∣compence for them, their re∣ward is with the Lord, they are imployed by a good Ma∣ster; and as there are the works of faithful servants for them to do, so there is the re∣ward of a faithful master for them to receive: there is a Prophets work here, and a Prophets reward hereafter;

Christs cals it our Masters joy, and Paul calls it a Crown of Righteousness; the faith∣full and laborious Ministers of God, though despised and in∣jured by men on earth, yet they are loved and encouraged by Christ: and as they are a means to save others, so they themselves shall be saved, and shall shine as the stars for ever and ever, they shall be with the Lord for ever, they shall be everlastingly bles∣sed.

And therefore they must die, they must away: else they cannot take possession of the inheritance reserved for them, nor of the Crown laid up for them; indeed in this life they have the assured hopes of eternal blessedness, and the first fruits, and some

tasts; but the ful & perfect pos∣session and fruition comes not to them, nor to any in this life: that comes only after death; and therefore Paul desires to be dissolved, and so to be with Christ.

3. The Lord doth this to punish the ingratitude of peo∣ple, who do despise, and dis∣grace, and despightfully use his servants, the Prophets, injuriously handle them, and there is no man that will plead for them, and right them.

Of all the men in the world, the faithful Prophets of God do the most good to others, and finde the worst reception from them.

Jesus Christ chargeth this unworthy dealing upon Jeru∣salem, Mat. 23. 37. O Jerusa∣lem, Jerusalem, thou that killest

the Prophets, and stonest them which are sent unto thee! And Stephen chargeth it upon them, Act. 7. 52. Which of the Prophets have not your Fathers persecuted? And Paul com∣plains in 1 Cor. 4. 13. We are made as the filth of the world, and are the off-scouring of all things to this very day. Men do affront and contemn, they do revile and reproach, they do oppose and contradict, they do threaten and persecute the faithful Prophets of God: and those of them who are most faithful and most zea∣lous, are most hated and most persecuted.

Now the Lord will not bear with this odious ingrati∣tude, and with this barbarous injuriousness done unto his faithful servants; he is ex∣treamly

sensible of all the evil done unto them, of all the evil words spoken against them, and of all the evil coun∣sel and devices taken against them, and of all the evil works done against them: Touch not mine Anointed, and do my Prophets no harm, saith God: Saul, Saul, why persecutest thou me? saith Christ.

And therefore he takes away his choice Prophets and Servants in Judgement, from such an ungracious and un∣grateful people, in effect say∣ing unto them thus much; Ye will not be taught, and you shall not be taught any more; and you will not hearken unto my messen∣gers, but mock and despise them: therefore they shall speak no more unto you in my name; your house shall be left unto you desolate. Ye

shall not see me henceforth (said Christ) till ye shall say, Blessed is he that cometh in the name of the Lord.

4. The fourth and last rea∣son why the Lord takes away his most eminently faithfull and zealous Prophets from a people, is this, To shew unto a people the uncertainty and instability even of spiritual op∣portunities, that they are but a season (which is pretious, but unsure) that they are a short day, and a Sun that may set at noon day.

There are four things which do admit of much uncer∣tainty.

1. One is, all our earthly possessions and comforts; wilt thou set thine eyes on that which is not? saith Solomon, Prov. 23. 5. There is no earthly comfort

whatsoever, which is not al∣together uncertain, nay alto∣gether uncertainty; it is but as the shade on the Dyal, on which you look, and may be gone before you turn back to look on it again.

2. The second is, The gra∣tious motions of the Spirit of God working upon our spirits: My spirit shall not always strive with man, Gen. 6. 3. Rara Hora, Brevis mora, saith Bernard. The dealings of Gods Spirit with us, are many times like Peters vision of the sheet, which was let down, but quickly drawn up to heaven again; and in∣deed there is no man who re∣sists or neglects any one moti∣on of Gods Spirit, but he puts it upon an uncertainty whe∣ther he shall meet with any other motion more.

3. The third is, the day of Grace, our Gospel-day, wherein Christ reveals him∣self, and offers himself, and mercy, and peace, and salva∣tion; this is a day for eternity, but it is not an eternal day: It may quickly be lost, and for ever lost. O if thou hadst known (said Christ to Jerusa∣lem) even Thou, at the least in this thy day, the things which concern thy peace—But now they are hid from thine eyes: q. d. Thou hadst thy day, and now thou hast lost thy day.

4. The fourth is, all the lifes, and pains, and labours of the Prophets and Ministers of God, they are all fluent and uncertain.

This day the Minister lives and preaches, the next day he is sick and dyes; you cannot

say of the best Minister on earth, he shall be ours for ever, or long, or a week, or a day: such an instability is there, not only in the best of our out∣ward comforts, but also in the best of our spiritual helps.

And there is much of the wisdom of God in this ve∣ry particular contingency; he hath his good ends in it, to awaken the hearts of people from carnal security and pre∣sumption, from all careles∣ness and neglects, and to stir and quicken them to all hea∣venly seriousness, and wise carefulness, both to know the day of their visitation, and likewise to improve the light, whiles they enjoy the light.

There are two works upon which all spiritual uncertainties (in Friends or Ministers) should put us.

1. One is therefore to prize what is present; there is no certainty but in that which is present; that is ours, and no∣thing but that is ours: the pre∣sent Sermon, that is ours, and the present offer of Christ; prize what is present; for the future is uncertain.

2. Another is therefore to act with all our power, to do as much in a little time as others are doing in a long time. Nay, to be striving and trea∣suring up in a little time so fer∣vently, and so diligently, as if we had no more time.

There is an uncertainty in the lives of Gods Prophets; therefore people should ply their doctrine, and their help with all their strength; hear them as if they should never hear them more, and confer

and draw from them, as if they should never speak with them any more: but more of this in the Uses now follow∣ing.

May and doth God tran∣slate even an Elijah? doth he take away the most eminently faithful and zealous Pro∣phets? Hence a double adver∣tisement. 1. One to Ministers.

2. The other to People.

First to Ministers; loyter not, lose no time, stand not idle at all, up and be doing your Masters work; do not talk of this pain, and of that ach, nor of this weakness, nor of that indisposition, but spend and be spent, be instant in sea∣son and out of season, watch and labour, pray and instruct, reprove and comfort, pull down, and build up, always

abounding in the work of the Lord. O said that eminently religious, and judicious Calvin, (who had worn himself to the very bone with often praying, and studying, and preaching, and writing; and therefore being entreated by his friends a little to spare himself, no saith he, but I desire that when my Master comes, he should finde me working: And so that precious Jewel, his de∣sire was that he might die preaching: And learned and pious Reynolds, he would not lose time; he lookt at the end of life, more then at life it self.

O Brethren! Ye also have but your day, ye have but your day to serve the Lord Jesus Christ, and ye have but your day to save your own

souls; and ye have but your day to save the souls of them that hear you: And your day of working seems to be more variable and contingent then the day of other men; for if ye be impartially faithful, and zealous, ye shall be sure to meet with all discouragements and oppositions from all sorts of ungodly men: who if they cannot stop your mouths, will yet do all they can to break your hearts. And besides that your constant studies, and di∣ligent labours, and publike preachings, and private confe∣rences, and several other im∣ployments, will weaken your spirits, spend your lungs, con¦sume your strength, and ha∣sten your death.

However, the Lord will take you away, and perhaps

he will come and take you away suddenly: therefore be diligent still, and laborious still, and faithful still, and zea∣lous still, and wise still, in gi∣ving unto every servant his proper portion. Blessed is that servant, whom when his Ma∣ster comes, he shall find so do∣ing: this is he who shall meet with that welcome, well done, good and faithfull servant, en∣ter thou into the joy of thy Lord.

2. Secondly to the People; Seeing that their faithful Pro∣phets and Ministers shall be taken away from them, let them remember two things for their parts.

1. Let them encourage faithful and zealous Prophets, who do enjoy them: O do not kill them, and break their hearts, and thrust them into

their graves by slightings, by revilings, by quarrellings, by troublings, by remaining still ignorant, and unprofitable, and barren; nor by continu∣ing obstinate, disobedient, har∣dened, and unbelieving.

No, by no means, but ho∣nour them, and love them, and deal kindly with them, and pray for them, and encourage them all you can. Why Sirs, They do pitty your souls, and they do watch for your souls, and they do pray for your souls, and they do study and weep, and preach to save your souls. And therefore let them have love for love, and care for care, and respect for re∣spect; they give you bread, do not give them stones; they bring mercies to you, do not you cast your curses upon

them; they attend to your salvation, and peace, and comfort; do not requite them evil for good, but let them have good for good, &c.

2. Improve their present survivance, and your own present freedom: O it is a naughty frame of spirit to praise the dead, but not to prize the living; To set out with a large commendation the manifold vertues and say∣ings of Ministers that are dead; yet not to regard, nor make use of the parts and pains of those that are living, and preaching unto us.

But let us be more wise: E∣lisha here is found travelling and conferring with Elijah be∣fore he is taken away: Now you may hear your Ministers instructing and perswading

you, but within a short time you shall never see, nor hear them more. Now you may go unto them, and open your doubts, and discover your souls wants, and diseases, and crave their Counsel, and take their Directions, & partake of their Instructions, and receive com∣forts by them; But within a short time they are changing, and fainting, and dying, and giving up the Ghost, and can never be instrumental to your souls any more!

O lose not your Tide, and lose not your Spiritual oppor∣tunity: Every faithful and godly Minister is like a garden in the Spring-time, and the people should be like so many Bees, flying every day unto the Flowers in that garden, to suck out the honey, and carry

it home to the Hive.

You may now get that coun∣sel, that direction, that satisfa∣ction about the condition of your souls, which may stick by you all the days of your life.

Remember Sirs! As it will be an heavy Judgement if you make no use of your faithful Ministers, so it will cut you to the very heart when your Mi∣nisters are dead (and then can be of no more use unto you) that you made so little use of them living, that you traded so slightly, that you have been such strangers to them, that you did not enrich your souls by them. O that people, who do enjoy able and faithful Mi∣nisters, were (then) possessed of two Graces; one is of hu∣mility, to see their own wants; the other is of wisdom, to see

their season for the supply of them: Wherefore is there a price put into the hand of a fool, seeing he hath no heart to make use of it?

Thus have I finished the first Proposition; namely, That even the most eminently faithful and zealous Prophets of God may be, and shall be taken away from a people: I now proceed to the second Proposition, which is this.

That the loss of any one emi∣nently faithful and Zealous Pro∣phet of God, should affect the hearts of the people of God with much grief and lamentation: (my Father, my Father; the Charet of Israel, and the horse∣men thereof!)

When Moses that eminent Prophet died (there arose not a prophet since in Israel like unto Moses) The children of

Israel wept for him in the plains of Moab thirty days; So the days of weeping and mourning for Moses were ended. When Samuel, that faithful and emi∣nent Prophet died, what a mourning & lamentation was made for him: Samuel died, and all the Israelites were ga∣thered together and lamented him.

The like you read of Steven, Devout men carried Steven to his burial, and made great la∣mentations over him.

There are three things which do concern us, when God takes away any faith∣ful servants of his.

1. One is a serious conside∣ration of the hand of God in this: for though their death be a mercy unto them, (Blessed are the dead that dye in the Lord.

And precious in the sight of the Lord is the death of his Saints.) Yet their death may be a Judgement to us.

As a godly Ministers life and doctrine is either in Reme∣dium, or in Judicium, either they are the savour of life unto life, or they are the savour of death unto death: So the loss of them is certainly an advan∣tage to themselves, and or∣dinarily it is a judgement and punishment unto a people: And therefore we should not slightly pass over their death, but consider, and lay such strokes of God to our hearts, The living will lay it to his heart: Surely he should, surely he will.

2. The second is a prudent reflexion upon our selves; what there is in our selves which

hath contributed unto so great a loss: for not only diseases in a Minister, but also sins in a people may have a great hand to take away the life of their Minister; and therefore there is reason for us to reflect and search.

In every ordinary loss that befals us, we should search our hearts, and try our ways, and say, Why is this evil come up∣on us? much more should this be done, when a Spiritual loss befals us; When the Lord takes away from us the staff and the stay, the Judge and the Prophet. When he smites the Shep∣herd, and the sheep are like to be scattered; when he removes his Angels from his Chur∣ches.

Now is it a time to stand still, and to gather our selves

together, and to say, What have we been? and what have we done? how have we walk∣ed? what hath been our de∣portment under the Gospel? what our answerableness thereunto? hath not our un∣thankfulness, hath not our barrenness, hath not our dis∣regard, hath not our disobe∣dience caused the Lord to make this breach? to take away the light from us?

3. The third is a mournful Lamentation; we should be very sensible of such a loss: yea, in some proportion unto the kind and greatness of it: For as the enjoyment of an emi∣nently faithful Prophet (or Pastor) is an exceeding bles∣sing (it is promised amongst the chiefest of mercies, I will give them Pastors after mine own

heart, and thine eyes shall see thy Teacher.) So the death of such a one is an exceeding loss, and consequently requires ex∣ceeding Grief and Lamen∣tation.

There are six great losses, and do you judge whether they be not so.

1. The first is the loss of a soul, how great is that loss? all is lost if that be lost.

2. The second is the loss of true Religion; and the glory is departed from Israel, when that is gone.

3. The third is the loss of Gods smiling favour and pre∣sence; when that withdraws, then the Sun is set, and it is night, and darkness, and fear, and trouble with the soul.

4. The fourth is the loss of peace in conscience; now be∣gins

the wars and tumults, and the bones are broken.

5. The fifth is the loss of the Gospel; now the gates of heaven are shut up, and the worst of famines seizeth our souls.

6. The sixth is the loss of faithful Prophets, and Mini∣sters of God; now the stones are fallen, and the shields of the earth are fallen, and the interpreters, the men of thou∣sands, and the watch-men set upon the Towers, and Bull∣warks, are cut off, and the Ambassadors of Christ, and of peace are called home, and the servants and further∣ers of our salvation are dis∣charged.

Now the more that any loss borders upon souls, and upon salvation, the more heavy and

sharp is that loss, and with that loss we should be much afflict∣ed and troubled.

Q. But may some say, why all this ado? Why such a crying out, and such a laying to heart, such a grieving and mourning, and taking on, and troubling of our selves upon the loss and death of faithful and zealous Prophets? What are they more then other men, for place, for use, for ser∣vice, that there must be such a stir for them? They are a compa∣ny of busie and troublesom fel∣lows, the Troublers of Is∣rael.

Sol. So indeed did Ahab speak of gracious and zealous Elijah; Ahab (who sold him∣self to work wickedness in the sight of the Lord) he said thus unto Elijah, Art thou he that troubleth Israel? But to

let railers go, there are two Reasons to be found in the Text for a mournful lamen∣tation upon the death of the faithful Ministers or Prophets of God; whereof one respects the people of God, who stood in relation unto them, as chil∣dren unto a father, and the Prophets stood in relation to them as fathers unto children; and the other Reason respects the publike civil State.

1. In respect of the Rela∣tion between Faithful Mini∣sters and a People.

Their Relation is that of Father and Children (my Father, my Father, cries Elisha here) and truly this Relation hath in it more of Love, and more of Grief then any other Relati∣on; when Joseph buried Ja∣cob his Father, They mourned

with a great, and a very sore lamentation.

Now every faithful Pro∣phet or Minister of God is a Father unto the Saints or peo∣ple of God.

1. For Spiritual generation: under God he is a Spiritual Father, and begets them again by the Gospel; this the A∣postle expresly delivers in se∣veral places.

1 Cor. 4. 15. Though you have ten thousand Instructers in Christ, yet have ye not many Fathers; for in Christ Jesus I have begotten you through the Gospel. He was an Instrument or means used by God for their New-birth. So Philemon ver. 10. speaking unto him of

Onesimus, whom (saith Paul there) I have begotten in my Bonds.

2. For loving and tender affection; a Father doth not more love his Natural childe, then the faithful Minister doth those whom he hath begotten unto Christ: Take thine only Son Isaac whom thou lovest, said God to Abraham, Gen. 22. 2. The Elder unto the Elect Lady and her children, whom I love in the Truth. 2 Joh. 1. So Paul to the Corinthians, Apologi∣zing for himself in not being burdensom unto them, 2 Cor. 11. 11. Wherefore? saith he, because I love you not? q. d. Do you think that the want of love in me unto you is the reason of that for∣bearance? God knoweth: q. d. God himself who knows

all hearts, he doth know that I love you.

Nay, so great is the love of benevolence in a faithful Mi∣nister unto his people, That he is contented for a while to delay his own eternal salvati∣on and happiness, that he may be a little more helpful and useful unto his people; this prevalent affection you may read expresly in the Apostle Paul.

Philippians 1. 23. I am in a strait betwixt two, having a de∣sire to depart, and to be with Christ, which is far better. (i. e.) For my self.

Verse 24. Nevertheless to abide in the flesh is more needful for you.

Verse 25. And having this confidence, I know that I shall abide, and continue with you all,

for your furtherance and joy of faith.

The Apostles difficulty and streight was about his own personal interest, and their common spiritual good. If I die, I shall gain by death, I shall be with Christ: But then you will lose; I must no more be with you, to serve, and fur∣ther your Faith and Joy: well saith he, I am content, I am willing to live a little longer for the beneficial service of your souls, rather then pre∣sently to depart and enjoy my happiness with Christ: O what a love was this?

3. For care and watchful∣ness; how careful is the Fa∣ther for his children? Chil∣dren are the uncertain com∣forts, and the certain cares of their Parents: and how watch∣ful

is the father for the good of his children, and against any evil that they may fall in∣to? they counsel them, they look after them, they follow them with their tears, and with their many prayers. This like∣wise is applied unto the faith∣ful Ministers of God: they do naturally care for the estate of their People, Phil. 2. 20. As if they were led thereunto by in∣ward Bowels, and by a natu∣ral instinct: and they are watch∣ful for them, and over them. Heb. 13. 17. Obey them that have the Rule over you, and sub∣mit your selves, for they watch for your souls: Ah Brethren! when you are sleeping, they are watching; when you are minding your Trades, then are they studying your salva∣tion; when you are following

your delights, then are they mourning and praying for your souls: they are caring and watching how to get your hearts changed, how to bring in your souls to Christ, how to get your sins mortified, your temptations answered, your doubts resolved, your con∣sciences to be setled and com∣forted: they fear in your fears, and they are troubled in your troubles, they mourn in your sorrows, they rejoyce in your peace, &c.

4. For all the offices and duties of a Father: you read in Scripture of the several du∣ties of a Father. As first, Instruction and Direction. Secondly, Repro of and Cor∣rection. Thirdly, Compassion and Comfort. Fourthly, Provision and Expences. In

all these doth every faithful and zealous Minister of God abundantly appear, and put forth himself: He instructs the ignorant, directs the doubtful, warns & reproves the unruly, pitties the weak, comforts those that are cast down, pro∣vides food of all sorts for his people, milk for Babes, and meat for those of full age: lays out himself, spends and is spent; lays out all his received treasure, and stock of spiritual goods amongst them; is grie∣ved if his children walk un∣worthy of the Gospel: and nothing doth more rejoyce him then to see them walking in the truth, and prospering in Christ: As his first great de∣sire is to match every one of them to Christ, so his next great endeavor is that they

may abound with all the fruits of righteousness which are by Jesus Christ.

Now judge what the loss of such a person is: It is sad to lose such a faithful friend as Jonathan, and such a loving and ••ender father as Jacob was; much more sad and heavy is it to lose such a father whom God hath made an Instrument to regenerate our souls, to rescue us from the power of darkness, to bring us unto Je∣sus Christ, and unto salvation by him. When a person can say of a Minister, Had not the Lord sent such a one, I had (for ought I know) been damned, I had gone on in my sinful cursed ways, and had everlastingly perished: But it pleased the Lord by his Mini∣stry to open mine eyes, and to

awaken my conscience, to make me to see my sins, and all my spiritual misery, and to humble and break my heart, and to direct me in the way how my poor soul might be brought in to Christ: Yea, and did work so effectually, that at length I did by faith close with Christ, and since that my soul hath been re∣freshed with the joys and com∣forts of the Holy Ghost: And besides all this, I have recei∣ved (at several times) special directions for my walking, sin∣gular helps against doubts, fears, and temptations, &c. Truly the loss of such a Mi∣nister, of such a Father will distress us, will melt us, will make our hearts to mourn and lament.

2. In respect of the

Publique Civil State,

Unto which faithful and zealous Prophets are the Charet of Israel, and the horse∣men thereof: some render the words, Currus Israelis & mi∣litia ejus.

Faithful and zealous Pro∣phets of God are useful and serviceable, not only for the spiritual estate of mens souls, but also for the temporal inte∣rest of a Civil State; Micah said, Now I know that the Lord will do me good, seeing I have a Levite to my Priest. I dare con∣fidently affirm that the faith∣ful Ministers of God are so far from being a curse and detri∣ment unto a Nation, that they are a blessing unto it, and a strength and safety unto it; Nay, let me speak truly, They are of more strength and safe∣ty

then all Charets and horse∣men.

There is (I confess) some strength unto a people by them, and so there is some strength unto a people by wise Counsellors, and so there is some strength unto a people by Unity and Concord at home, and so there is some strength by consederations abroad; but the chiefest strength of a state (under God) lies in faithful and zealous Prophets, and in faithful and godly persons.

Quest. You will say, how can this be? what are they but a com∣pany of weak men, and (com∣monly) despised men? what good can they do to a Civil State, or for it?

Sol. It is granted they are but weak men, and they are

despised men in the world: yet it was the poor man (whom no man remembred) who did by his wisdom deliver the Ci∣ty: and you read that by a Prophet the Lord brought Israel out of Egypt, and by a Prophet was he preserved: But I shall by a few Arguments demon∣strate that the faithful and zea∣lous Ministers of God are the greatest strength and safety unto a Nation.

1. There is no greater strength and safety for a peo∣ple then this, that God owns them, and God is present with them: the greatest peo∣ple on earth are nothing if the Lord leaves them, and de∣parts from them: therefore said Moses unto the Lord, If thy presence goes not with us, carry us not hence. q. d. Lord! We

are nothing without thy presence, we cannot be a sufficiency to our selves, nor a safety to our selves at all: thy presence is all in all to us, and for us.

But the faithful and zea∣lous Prophets (or Ministers) of God, are a special means of Gods presence with a people; which may thus ap∣pear.

1. They are a means to en∣gage a people unto God, to bring their hearts unto him, and to acknowledge and own him only; you read this in Eli∣jah, who brought back the hearts of the people of Is∣rael unto the Lord, and they cryed out, The Lord is God, the Lord is God.

2. They are a means to keep the worship of God, and his Ordinances pure; and remem∣ber

this, that as long as a peo∣ple do own God, and as long as his worship and Ordinances are preserved pure amongst them, so long God is present with them, who is their only rock and safety.

2. They are the special in∣struments which God doth use to keep a people from sin, and to bring them unto repen∣tance in case of sinning: they warn and threaten them from the Lord, and testifie and cry aloud against their transgres∣sions, and will not suffer them to go on in wickedness, but strive with them, and exhort them daily, and press upon them all sorts of Arguments (from Judgements and mer∣cies) to cease to do evil, and to learn to do well, to forsake their evil ways, and to turn to

the Lord: this we finde in Scripture, and this we finde in experience, and therefore they are the most eminent means of safety unto a people.

Beloved, they are our sins (and they only are) the foun∣tains of all our miseries; our sinful evils bring upon us all our miserable evils; thy ways and thy doings have procured these things unto thee; this is thy wickedness, (i. e.) the fruit and effect thereof.

And if sins be removed, then miseries are removed, and all danger is over: God is again wel-pleased, and returns with loving kindness, and much prosperity unto a peo∣ple, as you may read in the times of the Judges, and of the Kings.

3. They are the choisest in∣struments

which God doth use to teach a people his will and ways; by them doth God make known his Laws and Statutes, and ways; this is the way, walk ye in it; in these paths you shall finde rest unto your souls: and by them doth God keep a people in his ways, they are the Instru∣ments used by God to keep a people upright and stedfast in walking before him.

And this is a peoples strength and safety: Gods ways (and none but his) are ways of safe∣ty; while a people walks in his ways, he will be their sun and shield, their rock and strength, their God, and their salvation.

4. They are of singular use and benefit to the Leaders of a people (if they will receive

such among them) the faithful Prophets of God have been a means to convert wicked Governors, and to keep others of them right in the ways of God: you read of Jehoash, that he did that which was right in the sight of the Lord, all his days wherein Jehoiada the Priest instructed him: See of what excellent use that good man was unto Jehoash.

There are none who will deal with the Governors of a people so plainly, so conscien∣tiously, so seriously, so earnest∣ly, as the faithful Prophets of God: they will speak to them when none else dare speak to them; they will tell them of their sins, as well as their in∣feriors; they will make known unto them all the minde and will of God concerning them;

they will put them upon the power & practice of godlines, as wel as others, nay, more then others; they will stir up their hearts to be zealous for God, and his truth, and his ways, and not to suffer any provoca∣tion of God in the Land.

Now this comes to be of great strength and safety to a people: as a peoples misery lies very much in the iniquity of Rulers, so a peoples hap∣piness lies much in the godli∣ness of their Rulers; if the Judgements of Rulers are right in the things of God, if their hearts do indeed love God, if they themselves do make conscience to walk in the ways of God, if they once come to be tender of the honour of God, and will own and encourage the power and

practise of godliness: why, such Rulers are a singular bles∣sing unto a people, and they are a means of manifold blessings unto them: And therefore faithful and zealous Prophets are an eminent strength and safety to a Nati∣on, who are special helps for all those gracious qualities in such as do govern a Nation.

5. I might add one thing more to demonstrate the asser∣tion, and that is this; faithful Prophets are much in prayer for a Civil State; and their prayers are very prevailing with God: Said Samuel, Ga∣ther all Israel together to Miz∣peh, and I will pray for you unto the Lord; and he cried unto the Lord for Israel, and the Lord heard him. His prayer was a means to discomfit the Host of

the Philistims: so when there was a great drought in the Land of Israel, that it was like to perish, Elijah prayed, and the heavens gave rain, and the earth brought forth her fruits: his prayer was a means to pre∣serve the Land: many more instances might be given, but I must hasten to the applicati∣on of all this unto our selves.

Is the death and loss of any [Ʋse 1] one faithful and zealous Pro∣phet of God, a just cause of grief and lamentation? Then what sad thoughts, and melt∣ing affections should take us up for the death and loss of many eminently faithful and zealous Prophets of God? We have (of late) lost many precious Servants of Christ, many faithful Laborers in his Vine-yard, I fear that we have

not laid those losses to heart; that may be affirmed of most of us w^ch is spoken in Isa. 57. 1. The righteous perisheth, & no man layeth it to heart; & merciful men are taken away, and no man consi∣dereth that the righteous are ta∣ken away from the evil to come.

There are (unto me) yet four sad presages of some future evil, and they are;

1. The great indifferency a∣bout the great truths of Christ.

2. The great want of the power of godliness in the Land: superstition and pro∣phaness still abounding.

3. The great contempt of the Ministers of the Gospel.

4. The great inconsideration of the death of so many choice Prophets & Servants of God: To many persons their life is a burden, and their death is a re∣joycing.

When Mctellus heard of the death of Scipio Africanus, he ran out into the publick Fo∣rum, or Market place, and cry∣ed out, O Citizens, come ye forth, and consult what is to be done, for the walls of your City are fallen down: Surely there is matter of deep thoughts, and sad af∣flictions in these solemn dis∣pensations of God of late. For an Husband man to pull out the weeds in the garden, this is nothing: but for him to pluck up the Flowers, and the choice Plants, there is some∣thing in this: for him to take away the rotten Hedge, this is nothing, but to break down the wals about the Vineyard, there is something in this. To take off a tile from the top of the house, it is nothing; O but to take away the Pillars, there is

some great change now in∣deed. We read that when Noah (that Preacher of righ∣teousness) was taken into the Ark, then the flood followed; seldom doth God gather his Prophets by clusters (as it were) but there is some great evil neer unto a people: never∣theless people (generally) are secure, and stupid, and foolish, though God smites them in one of the choicest blessings which he vouchsafes to the Sons of men.

They see loss upon loss, and death upon death; here a Minister dead, and there a Minister carried to his grave, and usually this is all the fruits of it; Is such a one dead? and I pray you how long was he sick? and whereof did he die? and what hath he left his poor

wife and children? It is great pitty, the man was an honest man, and preacht well; and here is all.

Now to such careless, and cold, and dull persons (especi∣ally if any such have had any reference unto faithful and la∣borious Ministers) who can thus slightly pass over the death of their Pastors, I have four things to say.

1. It is a sign that you never truly loved their persons; no, no, for all your complements, and for all your pretences, yet you never truly loved them; of all affections, love is most apprehensive and sensible. If it enjoys, there is much de∣light; If it loseth, there is much sorrow: love is very sensible of what it enjoyes, and of what it loses.

2. It is a sign that you never prized them in their Ministry; if you make no more of them being dead, certainly you made little of them being li∣ving: affections do most ap∣pear and discover themselves upon death: absense, and dif∣ficulties, and oppositions, and death, these are tryals and discoveries of true love, and therefore if you can so slightly bear the loss of your faith∣ful Ministers, assuredly you never knew the worth and use of them as Ministers of Christ.

3. It is a sign that you never received any Spiritual good by them at all, If you had done so, your hearts would have been knit unto them in life, and at least have shed a tear for them in death.

Their death would presently call up all those heavenly counsels, and all those season∣able directions, and all those spiritual satisfactions, and all those sweet comforts of God, which you by them did re∣ceive: At such a time I remem∣ber how he thus spake, and at such a Sermon, and at such a meeting, and in such a con∣ference; and now I shall never see him more, nor confer with him more: the heart would melt to think of these things.

4. It is a sign that God hath in Judgement taken away your faithful Ministers from you, even for your want of love to the truth, and for your slight∣ing and neglecting the means of Grace, for which you must give a severe account unto God.

And let me tell you, that so many faithful Ministers as you have heard, and so many hea∣venly Sermons as you have heard, (or should have heard) the more heavy will the ac∣count be unto God, and the more dreadfull will Gods Judgements be upon you for your unthankfulness and un∣profitableness: I grant that the Prophets dye, but remem∣ber; that a peoples accounts for the pains and labours of those Prophets never die, but do remain upon Record as a witness against you.

The next use shall be an [Ʋse 2] Item unto all of us here this day, and more especially to them who are particularly in∣teressed in our great loss; that they would in a singular man∣ner lay to heart this great

breach which God hath made, and this great loss which hath suddenly, and unexpectedly befallen us! Ah Sirs, Who that saw and heard that pre∣cious Minister of Christ, the beginning of the last week, did think to hear of his death to∣wards the latter end of the same week? who that heard him preaching of laying up treasure in heaven, did imagine that such a treasure should be taken away from earth, and himself (so suddenly) be laid up in heaven!

Alas! for me to speak of this Prophet, and of one com∣mon loss, of the many losses in this one loss: truly, I am not fit, I am not able, because I knew him much, and honored him much, and loved him much: only this I will say of

him; That one so plain in heart, so deep in judgement, so painful in studies, so fre∣quent and powerful, and exact in preaching, so laborious with, and useful to his Con∣gregation, so able to convince the Gainsayer, so zealous in contending for the Truths of Christ, so fit for all Ministerial Services (besides his personal and domestical course of Godliness) of his time, I have not known the like.

Really, he was another E∣lijah; let me a little compare them: How zealous was Eli∣jah against the false Prophets of Baal? How laborious was Elijah to bring back the people of Israel to the true God, and to the true worship of God? How stout and re∣solute was Elijah in delivering

the Message of God, even to the face of King Ahab? How quick was he with Ahaziah for sending messengers unto Baal∣zebub the God of Ekron? How fervent and potent in Prayer? How diligently laborious to his dying day? How sudden was his remove and departure? All this Spirit, and much more then this of the Spirit of Elijah was found in him.

Now if you do but con∣sider what eminent gifts and graces appeared in him, and how seriously, and humbly, and dexteriously these were laid out for the glory of Christ, and for the service and benefit of the Church of Christ, we have cause in the loss of such a Prophet to cry out, My

Father, my Father; The Charet of Israel, and the Horsemen thereof.

But I will speak no more of [Ʋse 3] him, nor to you of him; his death I see hath made a gene∣ral and deep impression upon your hearts: All that remains to be spoken, shall be unto you his Hearers, and especially unto you his late Congregati∣on; there are four things which I would briefly offer unto you.

1. Grieve in a Spiritual way, and upon Spiritual considera∣tions, that God hath deprived you of such a Spiritual Pastor, and Helper, and Comforter.

2. Remember and lay up those soul-saving Truths, w^ch you have so often heard from him, & wisely improve them, in all your occasions: when

Elijah was wrapt up to heaven, Elisha took up the cloak which fell from him, and made use thereof: O take up all those gracious instructions which fell from him in his life, and make use of them now after his death, keep them alive, and so you shal find him stil living.

3. Hold fast that form of wholsom words by him from Christ delivered unto you; and as you have received, so walk in them, let not your stedfastness dye, now he is dead.

4. Most humbly and ear∣nestly strive with the Lord, by Fasting and Prayer, that see∣ing it is his will to take away Elijah from you, that he would be pleased in his love and mer∣cy to give unto you an Elisha in his room.

FINIS.

Notes

• As Lyra and o∣thers of the Pa∣pists.
• Ver. 11.
• P. Mar∣tyr. In Locum.
• Contra perfidi∣am An∣tichristi. A three∣fold heaven.
• 1. Pro∣position.
• As Eli∣jah, Paul, Calvin and Lu∣ther.
• Gifts will free from In∣discre∣tion, & Grace from hell, but nothing from death.
• 4. Rea∣sons why God takes away his most faithful prophets
• 2 Cor. 5. 20.
• 1 Cor. 3. 9.
• Psa. 105. 15. Act 9. 4.
• Mat. 23. 39.
• Luk. 19. 42.
• Vse 1. A double adver∣tisement.
• Nec pro∣pter vi∣tam, vi∣vendi perdere finem.
• They are g••∣ven to you, and for you, they are your ser∣vants.
• Simile.
• 2. Pro∣position
• Deut. 34. 8.
• 1 Sam. 25. 1.
• Act. 8. 2.
• Revel. 14. 13. Psa. 116. 15.
• Eccles. 7. 2.
• Isa 3. 1, 2.
• Isa. 30. 20.
• Six great losses.
• Gen. 50. 10.
• Heb. 5. 14. 2 Cor. 13. 11.
• Iudges 17. 13.
• Eccles. 9. 16. Hos. 12. 13.
• Rom. 8. 31.
• Exod. 33. 15.
• 1 Kin. 18. 37, 39.
• Ier. 4. 18.
• 1 Sam. 12. 23. I will teach you the good and the right way.
• 2 Kin. 12. 2.
• 1 Sam. 7. 5. 9. 2.
• Iam. 5. 18.
• Dr. Hill. Mr. Wil∣son. Master Whita∣ker, &c.
• Concur∣rite ci∣ves; ur∣bis ve∣strae moe∣nia cor∣ruerunt.