The dead speaking, or, The living names of two deceased ministers of Christ (contemporary, and eminently usefull in the west of England) viz. Mr. Sam. Oliver, and Mr. Samuel Crook: Containing the sermon at the funeralls of the one preached by John Chetwind, B.D. and two severall speeches delivered at the funeralls of them both by William Thomas, B.D. Joyned together at the desire, and for the use chiefly of those Christians who were often occasional partakers of their labours.

AN EXHORTATION DELIVERED AT THE INTERRING OF Mr. SAMUEL CROOK, Late Pastor of Wrington in Sommersetshire.

YOu have heard (honoured and beloved) so many good and grateful words already concerning this faithful servant of God (a) 1.1 now interred, that I shall need to say the less; yet something give me leave to add at the Funeral of so great an Instructer, and in so great a convention, for our fur∣ther instruction, wherein that I intend is, the edification of the living, though (for that reason) I shall be enforced to speak divers things that will tend to the commendation of the dead; but what concerns him I shall endeavour to contract, and enlarge in that which may be use∣ful to others.

In this our dear and reverend Brother and Father, all generally was good (I speak not without consideration and acknowledgement of human infirmity) and many things excellent, but four things exceeding rare and re∣markable.

1. First, that being of so excellent and acute parts and wit, he should yet preach so plainly, popularly and profitably, and that from the begin∣ning

of his Ministry, when such abilities commonly fall either into obscu∣rity or vanity.

In former times the Church was troubled with learned obscurity; much learning in many pulpits, but little light; strong lines, but weak Sermons; In these later times, the Church is troubled againe with unlearned curio∣sity, appearing in new and affected words, uncouth and far-fetched no∣tions, witty and versatile passages and dictates, like the Oracles of Hea∣thens (b) 1.2 that may be taken several wayes, but which way they should be taken who can say? By this means it comes to pass that it is hard for ordi∣nary people to know the meaning of the words, and when that's done, as hard to find the truth and soundness of the matter;

Those old Sermons, stuft and puft up with human wisedom and Authors, were (much) for ostentation and admiration; These now a dayes for recreation and their better content that have itching eares, but nei∣ther for edification, unto which obscurity is a great enemy, and in a Preacher inconsistent with the Rule of Scrip∣ture, 1 Cor. 2. 4. as it is in an Orator with the rules of art † 1.3.

Happy they that can speak as Paul did, as a Father, in the evidence and demonstra∣tion of the Spirit of God; and not as the Corinthian Teachers that were instructors, pedagogs, not Fathers (a) 1.4, using the intising words of mans wisdom to gain disciples unto themselves, when their duty was, in a way of plain and powerful preaching, to win souls to Jesus Christ. These Instructors and Schoolmasters had many Scholars therefore, but it was Paul that had the children, and was the happy in∣strument of regeneration and salvation.

Our deceased Brother was such a Father, plain and yet full of power in Gods House, unto which I add, profitable also in his own House and other mens;

And that I observe in him—

2. Secondly, That being in so much company, yet he was very free from any unworthy words, from empty and impertinent discourses. Many light things seem to weigh well enough in the ballances of Society, but his words in society would hold weight in the ballance of the Sanctuary. Not that he was ever speaking religiously, (yet often he spake of things religious and of them very observably) but still he spake usefully; he had (together with his piety) too much worth and sufficiency to indure in himself tongue-vanity, So that what he spake was, though not still good for every thing, yet good for something.

O our idle words! How many houres spent in cōpany? & in those houres how much spoken? and yet when all comes to be summed up, we may pro∣nounce sadly of our words as Solomon did of the world, Vanity of Vanities, all's Vanity.

But this our deceased pattern was willing (divers times) rather to speak nothing, than nothing to purpose.

And his words were the better tempered, because his heart and inner man was so little distempered.

For I cannot but speak this in him,

3. Thirdly, That on all occasions and in all occurrences, (some where∣of must needs give distast, bring in affliction, provoke to perturbation) yet he was ever observed to walk and beare up with much calmnes, and (ex∣cepting the publique troubles of the Church of God in Germany and at home, which did indeed sadden and wound his heart) with much cheerful∣nes of Spirit.

None further off from Stoicks than he in their denying affections, none more neere them than he in composing them; what they would nullifie, he did rectifie.

O that it could be said, Hee and Wee! but how are our Faculties di∣sturbed, our Societies sowred, yea prayers and holy exercises pudled with our imperious and impetuous passions?

As our Saviour sometime said, This did not Abraham: So may we truly say, It was not thus with our deceased Brother, whose Example therefore I am willing to present, not so much to adde to his honour whereof there is no ne••d, but (whereof there is so great need) to our patience. Had it not been for this, I mean, that we have great need of the help of such an example, I should (in this and in other things) have suppresd that com∣mendation of him now he is dead, that was intolerable to him when he was alive: I have told you of his patience, onely in one thing (I confess) hee was impatient, I mean, in hearing those things that seemed to set him up, and d••d (indeed) advance him, above other men; which leads me to that that I would observe—

4. Fourthly, to w••t his rare humility—well were it if we could speak of our faults as he did when men spake of his vertues, that is, with weeping; for when any mentioned his perfections, it did but make him mind and mourn under the sense of his imperfections. My self visiting him in his last sicknes, and telling him of some that acknowledged themselves to be con∣verted by his Ministry, he replyed with much relenting, O that God should make me an instrument of so great a work. I have desired to spend and be spent and to doe what good I could, but with weaknes, infir∣mity, &c.

And at the same time he declared that when others spake highly of Wrington, (for Christans formerly did cry up sound men as now they do u••sound) I never rejoyced in it (said he) for I thought such would not be of any long standing.

O that we could think so meanly of our selves with our sow things, with our nothings, as he did with his great things; and be so humble, with our two Talents as he was with his ten!

Having spoken thus much of him, (but for our use), Let us now reflect upon our selves, and consider what a mercy we have enjoyed in enjoying him so long in these parts.

A mercy to us Ministers; for that saying of one in the University which he was wont to mention, that Pastors in the Countrey did dolare Lapides,

University-Preachers did dolare Artifices, was very true of him (in the latter part of it) though a Countrey-Preacher. Know (Beloved) that all the Congregations hereabout, that have received good by our Ministry, have reason to bless God for Wrington-Ministry and him that was the guiding Pastor here. Our Congregations have received much more good from us by the help that we received from him.

If his Ministry were a mercy to us and to our people round about, It was (sure) a mercy to you of this place to whom his labours were peculiarly di∣rected, and it is to God that you are bound for it; For though the noble Patron were carefull to send and settle a faithfull Pastor, yet how came one faithfull above many, to his hand? and who is it but God that thrusts forth labourers into his Vineyard?

Set your hearts (I beseech you) to what your Saviour sayes (a) 1.5, I tell you of a truth, there were many Widows in Israel in the dayes of Elijah, yet unto none of them was Elijah sent but unto the Widow of Sarepta: So were there many aff••••mished places and Parishes in the first dayes of this decea∣sed servant of God, yet unto none was he sent but to you; The more need have you to examin whether you have gotten by this meanes [b] 1.6 a barrell of meale that will not wast, and a cruise of oil (I mean that Spiritual and Soul-supporting-sustenance) that will not fail, and that will keep you from failing and perishing.

But the same Saviour speaks to you the second time [c] 1.7, and sayes, Ma∣ny Lepers were in Israel in the time of Elizeus the Prophet, and none of them was cleansed saving Naaman the Syrian. How many Leprous soules in our Israel, yea Leprous Parishes? yet we may say (upon great reason) To none was such an Elisha sent but to you. Now therefore examin; Is your Leproste cleansed? or, are Abana and Pharpar better to you than that Jordan, to which you have been directed? You are rich, worldly-wise, well thought of, &c. but are you not Lepers? 2 King. 5. 1.

If I should speak more particularly to this Congregation, and those be∣longing to it, I would speak a word,

• 1. To those that did not hear this ever-speaking Pastor.
• 2. To those that did.

1. First, to those that did not hear him.] That did not hear him (may some say) were there any whose Understanding was so low, whose piety was so little, whose love was so cold, whose hearts, were so hard, as not to hear such a Teacher?

You know (Beloved) whether there were not some such here, and wee all know that there be many such otherwhere; Unto whom I wish all good, they being heretofore (divers of them) hopefull Christians, and not altogether hopeless now, as being men led and got away by tentation (for so in chari∣ty we are willing to think) rather than go•• away out of their own dis∣position; Yet a word I have to say to them, and thats this (a) 1.8, Ye did run well; who did hinder you? Doth any persuade you to leave the Ministry that teacheth the truth of God? This persuasion cometh not from him that calleth you, but from them that trouble you, and sour you and se∣duce you, for A little Leven leveneth the whole lump: Consult your own for∣mer

judgment; where the blessednes you spake of [b] 1.9? Once you thought your selves blessed in that Ministry which now you are ready to curse and blaspheme, and then you had not such tentations to byass your judgment ••s now you have: Then you spake good words of the good Word of God in the mouth of his Ministers, and you spake them (I think) out of the experience of that goodnes that the Ministry wrought in you, and the com∣fort it brought unto you. How comes it to pass that your judgment that was so well grounded, is so soon changed [c] 1.10? consult your future good, Can you understand Scripture without a guide [d] 1.11? be stable in truth and goodnes without a Nail [e] 1.12? make speed in the wayes of godliness without a Goad? (which Nailes are fastned, and Goads used by the ma∣sters of the Assemblies)—If you say you can, where's your humility? If you say you cannot, where's your wisdom? If you speak of all, and say, wee are no Ministers, (as divers of you doe, not because you have reason to say so, but because you have need;) Then where's your truth? For, are not those the Ministers that God hath made Instruments to bring you (if you be brought) & to bring many others that are brought unto Jesus Christ? If any shall demand, may not they that are not right Ministers be instru∣ments of conversion? I answer, If they may be so possibly; yet they are not so ordinarily. Is it probable that God would ever so honour a false and Antichristian Ministry, as when it plants and waters, to come in himself, and give so great and general success to it as he hath done in England? Have any of you, have many of you, received true goodnes from us? (I mean from us, as workers with God and with whom God hath wrought) then, me thinks, you should grant, that if we be not Apostles to others, if we be not Ministers to others, yet (sure) we are so to you; Remember the Apostles reasoning, either Christ is in you, or you be reprobates, & if Christ be in you, and you be not reprobates, then I trust we are not reprobates [a] 1.13—If you be not reprobate Christians, we are not reprobate Ministers;—If the Apostle knew how to argue, you will not know how to answer.

Let me intreat you (therefore) by all the tokens of Christian kindnes that have heretofore passed between us, yea, by all the bonds of Christia∣nity wherein we have been heretofore United, to take so much care of your selves and soules as a little to reason the case with your own con∣sciences; Seriously and sadly bespeaking your selves in these or the like words, What if it shall prove at last that the Ministers of England (of whom we have been the Hearers, but are now the slighters) be the faithfull Ministers of God? what if it be found so at the day of Judgment? what if the Lord Jesus Christ shall say, Such and such a one was a burning and a shining lamp (b) 1.14, and ye were willing for a season to rejoyce in his light, and then ye run away, shook him of, and said he had no light in him—If Jesus Christ s••y thus (O Christians) at that day (and its a thousand to one he will say so) what will you say then? He tell you what you will say then (whatsoever you say now) to wit, just nothing [a] 1.15; for what men have no reason to say now, They will have no face to say at the day of Judgment. And because you will have nothing to say then, Give me leave to tell you what to say now;-O that God would give you hearts to say, This

deceased and most sinfully-deserted-Pastor shall be the last faithful Mini∣ster that ere I will refuse to honour and esteem very highly for his works sake [b] 1.16, or refrain to hear; It is enough, and a great deal too much that I have despised the Ministry so long, and quarreled with the light till it be removed, but now I have done with this Undoing sin (c) 1.17, I abhor my self for it, and all Ministry-contempt shall be buried in this grave, never to rise again, but to be exchang'd for reverent thoughts of every holy man of God for time to come.—

Suffer me to add one word more, and to advise you (that your diseases may be cured, and that you may be set right in the sight of God) to re∣member what you have received and heard, and hold fast (d) 1.18 and repent. Return to, and continue in, the things ye have learnd, knowing of whom ye have learned them [e] 1.19

Object. Why? wee have not learned them of the Apostle Paul.

Answ. That's true (we do with all humility acknowledge a great difference and distance) but know (though) of whom you have learned them; And here, though I shall seeme to speak fondly, yet while that I say is said at these Funerals, and reflects principally upon this deceased & ever-reverenced Pastor, I shall take the liberty to speak freely, and again wish you seriously to consider of whom you have learned that which you have formerly received-Not of ignorant men that knew not what they said; Nor of vaine men that car'd not what they said; Nor of Unfaithful men that would say any thing for their own advantage and advancement: but from men that have spent much that they might be able, and have spent themselves when they were able to do all the good they could to your souls. These things are spoken that you may hold fast what you have, or at least what you have had, not to lift up our selves, Tho we knew nothing by our selves, yet we are not thereby justified [a] 1.20, but so much we hope may be said truly of us as to make your contempt inexcusable; leave (there∣fore) that which cannot be justified, and in the fear of God Resume that reverence of Gods Ordinances whereby they may be intertained for your healing and reducing first, for your walking wisely in a perfect way [b] 1.21 af∣ter, and your comming to a happy journeys end at last.—Now

2. Secondly, For you of this congregation that were his constant Hearers, I have onely three words to say.

1. First, examin your present temper, and compare it with what hath been formerly, and see whether God have not somwhat against you for loss of your first love (c) 1.22. Though a Minister do not lose his first Hearers, yet his Hearers may lose their first love, especially, if it be not rightly laid; Enquire (therefore) whether it were the parts of the Preacher or the pow∣er of his preaching that hath affected your hearts. It was that of which He spake often, that a Minister of parts is unto people, as a very lovely song of one that hath a pleasant voice and can play well on an Instrument [d] 1.23. The splendor of a Messenger (when he is in his full strength) takes many, but happy they that be taken with the divinity (e) 1.24 of his Message, and with the God that is in the Sermon; very like is their love to increase, since the longer a good Minister lives, the more of God lives in him and

proceeds from him, especially in publique and pulpit service; and he growes more and more to be of John Baptists mind, that is, to carry the matter so in the course of his Ministry, that God may increase, though he decrease [a] 1.25. As this our deceased Brother did much relish that Scripture (when at a time it was, upon occasion, recited to him) so did he much imitate that pattern. Search therefore whether your love hath increased with a God-increasing Ministry. By this you may know the sincerity of your love, for they that receive the Word into a good and honest heart, * 1.26 bring forth fruit with patience; the heat of their love being above that heat of the Sun and of persecution that makes the stony ground to wi∣ther [c] 1.27. Beloved Brethren, These are the dayes wherein the love of ma∣ny to the Ministry is waxen cold. I do not say happy We, but happy Ye, if your love be hot.

2. Secondly, Examin what your state is, and how far the Lord Jesus hath prevailed with you by such a Ministry so long continued amongst you. It was your faithfull Pastors mind and motto, to spend and be spent, and that [d] 1.28 gladly, for he was still observ'd to be sad and mourning when (by infirmity or his lecture restraint) he could not be spending. Now why was this? what did he aim at in this? sure, he sought not Vours, but You [a] 1.29.

And here, I shall gladly approve you of this Congregation for one thing; and crave leave to move a question to you about another.

1. This I must needs say is to be commended in you, that your Pa∣stor had Yours, your Tithes, his Dues; for though Tithes be now an in∣gratefull word, yet observe, it is at the same time when the name of a Mi∣nister is an ingratefull word also, and when the spirit of Julian the Apo∣stat is up again, on whom this brand lies, that he first invented the taking away of Tithes, that thereby he might not onely overthrow the Presbyters (which other persecuting Emperours did) but the Presbytery and Ministry it self, to wit, by withdrawing that which should support it. Not that we stand so much upon Tithes, as to urge absolutely their Divine right, yet we think it lawfull to take them, and lawfull for others to pay them, yea (while an other maintenance is established) a very unlawfull thing to detaine them, yea, moreover that there is never like to be found in this Nation any other way of maintenance equal in all points unto them for the fulfilling of Gods mind concerning his Ministers maintenance; but that which now we stand upon is, a competent maintenance, which they that with-hold mouzell the mouth of the Ox that treads out the corn [a] 1.30, fall into that crying sin of keeping back the hire of the labourers [b] 1.31, yea, they take a very effectuall course that the Lord of the Harvest may have no labourers at all; Not because Ministers preach for a maintenance, but because they are not able to preach, and support themselves in their cal∣ling, and their Families, without it. Nor doe we speak of these things out of distrust; we say as Mordecai, maintenance for Gods faithfull Ministers will come from another place (c) 1.32, but what comfort can they have that with-hold it, either for themselves, or their Fathers houses? Mean-while this may be your comfor•• of this place, that you have been just and loving

this way. A Minister ought to be a lover of hospitality [d] 1.33, and so was (as all men know) the M••nister of this place; Beloved, I may say, you made him able to be so by doing him right in the matter of maintenance; I do not say, you made him willing, for he was most willing of himself, but you made him able, and found him willing. This I have spoken for your just commendation and others imitation. Now—

2. Let me move unto you a question, and the question is this; He had Yours, but Had he You? can you say truly, My Minister had mine, and he had Me? for he that is worthy the name of a Minister seeks not sheaves, but Souls: O Remember, the Corinthians first gave their own selves unto the Lord, and unto us (saith the Apostle) unto the Lord•• Ministers also by the will of God [a] 1.34, but mark, that's the method, first their own selves; In the observing of which Method your sincere Paster, who was for you a faithfull Minister of Jesus Christ, is an eminent pattern, who first spent himself for you, and then his estate amongst you. Inquire (therefore) whether you be able to say he hath espoused you to one Husband, that he might present you a chast Virgin to Jesus Christ [b] 1.35? Is the match between Christ and you made? Though he that marry a couple dye, yet, if they be well married alls well; their comfort continues. Happy you if your Pa∣stor married you to Jesus Christ, for though he be dead, yet Jesus Christ and you do, and shall for ever live together. If any shall say, Another may marry me to Christ, though he have not; I answer, I will not deny that, yet all have not the same spirituall art, to manage the motion of mariage between Christ and a Christian soul, and to persuade the match. And I add further, Its very much if they that have con••emned the motion for so many yeers past, have any heart to it for time to come. But be∣cause my purpose is onely to ••oove all men to repent, and I would not leave any in a dispairing cond••••ion, therefore, I shall wish you,

3. Thirdly and lastly, to ••••ink upon your duty for time to come. Let that sad note and voice of your Saviour sound in your eares,—And thou Capernaum which hast been exalted to heaven [c] 1.36, &c. I tremble to add the rest; but do you that are in Capurnaums case lay it to heart and re∣pent. O think, what? Hath the dew of grace by this Ministry wet so ma∣ne places and persons round about, and Is my soul a dry and withered soul, and my heart a hard and still-stony heart, who have liv'd so long * 1.37 under the droppings of Gods Ordinances here?

O let my Pastor being dead yet speak, and let the blessed Spirit of God bring to my remembrance some of those moving and soul-melting words of his that may yet work for my conversion and salvation! And for you that find your selves to have received good by this Ministry, keep it; yea, do not only keep your stock but increase it; what you receiv'd from him while he liv'd, strive to improve (while you live) to the best use, imita∣ting the Disciples who remembred our Saviours words when they had lost his presence [a] 1.38, and by that means strengthened their faith. In special, Remember his Catechism (wherein he will still live) study well that ex∣cellent Guide. It speaks every where a rare sufficiency in him; let there be (by that help) a suitable proficiency in you.

To Conclude, Dust we are, and unto dust we shall returne [b] 1.39, and be∣tween dust and dust is the season to do our souls good; God help us to take it; and because of the Uncertain••y of that return, to make hast to take it. Teach us, O Lord so to number our dayes as to apply our hearts to wis∣dom [c] 1.40, even that wisdom, to be able to open immediatly [d] 1.41 being (as far as may be) watchfull to do nothing which we would not be willing to be found doing, dying.

I shall add no more but what hath been already spoken, (for, How can we say less, and what can we say more?) My Father, my Father, the charet of Israel and the Horsemen thereof [e] 1.42—O let this dear servant of God live in us, that we may (one day) live with him, and put on that crown which he hath, in part received, and which is in full, prepared for all that love the appearing of Jesus Christ [f] 1.43.

FINIS.

Notes

• (a) 1.1

  In the story of the life and death of Mr. Samuel Crook., printed An. 1641. you shall find them pag. 42. &c.
• (b) 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.3

  In caeteris artibus id maximè excellit quod longissimè sit ab imperitorum intelligentia sen∣su{que} disjunctum; in dicendo autem vitium vel maximum est à vulgari genere Oratio∣nis, at{que} à consuetudine com∣munis sensus abhorrere. Tul. l. 1. de Orat.
• (a) 1.4

  1 Cor. 4. 2.
• (a) 1.5

  Luk 4. 25.
• [b] 1.6

  1 King. 17. 15.
• [c] 1.7

  Luk 4. 27.
• (a) 1.8

  Gal. 5. ••, 8.
• [b] 1.9

  Gal. 4 15.
• [c] 1.10

  Gal. 3. 1.
• [d] 1.11

  Act. 8. 31.
• [e] 1.12

  Eccle••. 11.
• [a] 1.13

  2 Cor. 13. 5, 6.
• (b) 1.14

  Joh. 5. 35.
• [a] 1.15

  Mat. 22. 11.
• [b] 1.16

  1 Thess. 513.
• (c) 1.17

  2 Chro. 36. 15, 16, 17.
• (d) 1.18

  Rev 3. 3.
• [e] 1.19

  2 Tim. 3. 14.
• [a] 1.20

  1 Cor. 4. 4.
• [b] 1.21

  Psal. 101. 2.
• (c) 1.22

  Revel. 2. 4.
• [d] 1.23

  Ezek. 33. 32.
• (e) 1.24

  1 Cor. 14. 25.
• [a] 1.25

  Joh. 3 30.
• * 1.26

  [b] Luk 8. 15.
• [c] 1.27

  Mat. 13. 6. 21.
• [d] 1.28

  2 Cor. 12. 15.
• [a] 1.29

  2 Cor. 12. 14.
• [a] 1.30

  1 Cor. 9. 9.
• [b] 1.31

  Jam. 5. 4.
• (c) 1.32

  Hest. 4. 14.
• [d] 1.33

  1 Tim. ••. 2.
• [a] 1.34

  2 Cor. ••. 5.
• [b] 1.35

  2 Cor. 11. 2.
• [c] 1.36

  Mat. 11. 23.
• * 1.37

  Gutta ca∣vat lapi∣dem, &c.
• [a] 1.38

  John ••. 22.
• [b] 1.39

  Psal. 90. 3.
• [c] 1.40

  Psal. 90. 12.
• [d] 1.41

  Luk 12. 36.
• [e] 1.42

  2 King. 13. 14.
• [f] 1.43

  2 Tim. 4. 8.