A Shock of Corn Coming in In its Season. A SERMON Preached at the Funeral of that Ancient and Eminent Servant of CHRIST WILLIAM GOUGE, Doctor of Divinity, and late Pastor of BLACKFRIARS, London, December the 16th, 1653. With the ample and deserved Testimony that then was given of his Life, By WILLIAM JENKYN (now) Pastor of BLACKFRIARS, London. LONDON, Printed for Samuel Gellibrand, at the Ball in Paul's Churchyard. 1654. portrait of William Gouge, Professor of Theology EFFIGIES GUIL: GOUGE S.S. THEOLOGIAE PROFESS: QUI OBIIT ANo. 46. Dui 1653. AEtatis 79. Ministry in Black fr: Lon: The Simile used by the Temanite Of a ripe shock of Corn expressed him right. How weighty were his ears with worth? and he Who bent with Age, bowed with Humility. He (ripe) is reaped this harvest time we mourn, Hear harvest-joy, only befell the Corne. From th' World (the field) to the grave the barn he's gone Yet though he lost the field, he th' Victory won. Our Corns now bread. for men those works of his Are bread for God, himself now shewbread is. A Shock of Corn Coming in In its Season. A SERMON Preached at the Funeral of that Ancient and Eminent Servant of CHRIST WILLIAM GOUGE, Doctor of Divinity, and late Pastor of BLACKFRIARS, London, December the 16th, 1653. With the ample and deserved Testimony that then was given of his Life, By WILLIAM JENKYN (now) Pastor of BLACKFRIARS, London. LONDON, Printed for Samuel Gellibrand, at the Ball in Paul's Churchyard. 1654. To my much esteemed and beloved Friends, the Church of God in the Precinct of BLACKFRIARS, LONDON. YOu have (already) a double right to this Dedication; it is yours first as this ensuing Sermon was preached, next as it is published. 1. This Sermon was preached, as among you and to you, so concerning him who of late was your worthy Pastor, and by him who is (though unworthy, yet,) your Pastor. 2. This Sermon is published, though against my own inclination (for I know nothing by any my services, but what more deserves my blushing for their weakness, than publication for their worth) yet at the earnest entreaty, as of many others, so of sundry of yourselves. But there is a third and (that) a better right which I desire you may have to this ensuing Discourse, and that is a right to it by practising of the truths contained in the Sermon, and by embracing the Doctrines, and imitating the graces of your late eminent Pastor commended in the following Testimony. My Sermon slights not your patronage, but it earnestly sues to you for your practice. And 'tis my desire, that the unreformed who shall read the Relation of Doctor Gouge's faithful pains among them, may with godly sorrow for their unprofitableness under his ministry, say what Pharaohs Butler did in the apprehension of his ingratitude to Joseph, Gen. 41.9. I do remember my faults this day. If the dust of a living Ministers feet, and the sweat of his brows, shall be a testimony against a gainsaying people, how loudly will the dust of a dead Ministers grave cry against them! 'tis but a sorry piece of devotion, with the Jews to paint the Sepulchers of the Prophets, and to commend them when dead, with our lips, whom living, we discommended by our practice; and yet as Samson could take honey out of that dead Lion, with which he fought, and which he slew, when alive, it roared upon him, so nothing is more ordinary then for the wicked to voice up dead Ministers for sweet and blessed men, whom in their life-time for lifting up their voice against their sins, and labouring to rend them and their lusts asunder, they bitterly opposed. Though when Moses was dead, the people would have worshipped him as a God (and this the devil knew and liked when he contended to have had his Sepulchre made known) yet when he was living, they would have destroyed him, Judas 9 & he feared stoning by them. Even wicked Joram calls dying Elisha, Exod. 1 the Chariots of Israel and the horsemen thereof. 2 Kin. 13.14. The Papists, and common Protestants, who now speak highly of Christ and call him their sweet Saviour, had they lived in his days, and heard him Preach against their sins, would have hated him more than now they hate the godly, for having but a drop of his Fountain, and but a faint reflection of that holiness which much more gloriously shined forth in him. As it may be a work of much credit, so it is a work of little cost to extol the deceased servants of Christ. By their voices, sinners are not molested in the prosecution of their lusts, nor urged to any unpleasing duties. It is not then the crying up of departed Saints and Ministers with our words, but imitating of them with our works and the praising them with the Language of the conversation, Horo andi propt●r imitatio●em, non ad ●an-di proper religionem. Aug de ver●r l. c. 55. which shows the sincerity of our love either to God or them; The bark of a tree may be carried away, upon a man's shoulder without any pains or difficulty; but it requires strength and labour to carry away the body of the tree; men may easily run away with the outward shell of good words and professions, but the heart and life of Religion, which is that of the heart and life, men can hardly away with. The dint of this dilemma, will not be shunned. If the Minister's doctrine and life were bad, why are they so much as commended; if good, why not more then commended, why not practised and imitated also? If Christ were not a good master, why did the young man call him so? if he were a good master why did he not follow him also? You will not be offended with me for my plain dealing; If I be Jealous lest this holy man hath bestowed his labour in vain upon many survivors; they will (I trust) remember whose jealousy it imitates, Paul's; 2 Cor. 11. ● and of what nature, he saith, his was, a godly jealousy. If I fear the flattering of some more than of others, it is of those whom I love most: you have by calling me to be your Minister, laid a strong engagement upon me, to beware of soothing you into destruction, and to put you in remembrance of promoting more vigorously the power of godliness, and of setting up Christ more throughly in your hearts, houses, and congregation, in the expectation of, and supplication for which, I rest, dear and much esteemed Friends, Black Friars, May the 8 th' 1654.. Your faithful and affectionate servant for the good of your souls. William Jenkyn. Men, Brethren, and Fathers, WEre Prefaeces and Apologies suitable either to the service of the Day, or the disposition of the Speaker, I might prefix a large Apology to my ensuing Discourse. Should I preface my own unworthiness to undertake, or insufficiency to go through the following employment, I might possibly by some be more suspected of pride, than commended for modesty. I am not ignorant that a proud heart, may oft lie under a self-debasing tongue. And I have heard of some who put their praises to usury, they dispraising themselves for a while, Robinson's Observations. that so they may receive their praise again with advantage. Touching myself therefore, I shall only say, that the dear respect which I own and bear to the memory of this excellent man, Saint, Minister, Doctor William Gouge, hath made me break through the deep resentment of my own insufficiency to go through this work; and yet withal, that against this inability of mine, I have these three things which relieve me (and these I should not mention to the enlarging of a Preface, which is best when least, did they not tend to the honouring of this servant of Christ, which is one end of our meeting this day.) 1. First, I look upon that as my (and not my least) encouragement to this service, which most may think my greatest discouragement from undertaking it, and that is the eminent worth of this Excellent Man, whose Funeral this day, we celebrate; were I either to commend some profane person, or some professor whose worth and unworthiness did hang in aequilibrio, and appear so evenly balanced, that none could tell which of them outweighed the other, I might wound my conscience, blast my reputation, or (at least) torture my invention, either to find out matter of commendation, or a fit manner of expressing thereof. But (Brethren) I think, I have as little cause, as ever had any who preached in this place, upon the like occasion, either to fear reproofs from my own heart, or my many hearers, for giving a large testimony to the worth of this Excellent Man, or to study solicitously for matter of praise, which is (as it were) Myrrah Libera, Myrrh which drops freely of its own accord without any squeezing or constraint. 2. Lachrymae auditorum laudes ministrorum. It is likewise my encouragement, that you (my Auditors) bear a share with me in this Funeral and following commendation. As the tears of a people are a Ministers praise, when he himself preacheth in his life-time, so is their sorrow for him no small commendation to him when another is preaching of him after his death. I doubt not but very many in this great Assembly come hither, not to gaze, to see and be seen, but to mourn for the death of this eminent servant of Christ, and to sprinkle some tears upon his Funeral Hearse. Confident I am, that could you turn your sorrowful insides, outward, (like that people who were wont to show their funeral mourning only by turning the inside of their apparel outward) that mournfullest expressions would be as common among you, as true mourning is suitable to you, and that Sable would as well cover the People as it doth the Pulpit. If the Angels were so forward to attend upon a Lazarus when he died, as to carry him to his place of rest, what readiness should there be among Lazarusses, full of the sores of sin and misery, to respect the Funeral of this dead Angel? I call him Angel, for so he was in his life time in regard of his Office, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and as an Angel now after his death, I doubt not but he is in Heaven. 3. My third encouragement is this: I am called this day to perform a greater Work then to praise him, I am to preach the Word to you. God who hath called me unto the greater, to speak from himself to you, I trust will enable me to perform the lesser, I mean, the speaking concerning this Reverend Man to you. I know, you long to hear what I shall say of him, and haply some do so, because they would give vent to their sorrows, though by their Eyes. I shall gratify your desire when I have first delivered my Errand from God to you, the sum whereof you shall find written, in The 5th Chapter of Job, Verse 26. In these words. Thou shalt come to thy grave in a full age, like as a shock of Corn cometh in, in his season. THe words were spoken by Eliphaz to enforce that dehortation given to Job, Verse 17. Despise not thou the chastening of the Almighty: that is, Cast it not off with a wearisome averseness, and loathing, nor reject it either as unprofitable and unuseful, or as disgraceful and dishonourable to thee, nor slight it as a thing of which no notice is taken, etc. This counsel he backs with an argument drawn from the benefit that should accrue unto him, by a submissiveness under the afflicting hand of God. Eliphaz shows, that at length, the mercy of God, shall appear for his good; and that both, First, by preservation from evils (Verse 19 He shall deliver thee from six troubles, yea in seven, there shall no evil touch thee) and also, Secondly, by the bestowing of blessings, Verse 23, 24; 25. Thou shalt know that thy tabernacle shall be in peace, etc. Yea he declares that Job shall not only be happy in his life-time, but also even at and after his death, in the words of my Text, Thou shalt come to thy grave in a full age, like as a shock of corn cometh in, in his season. In which words, you have this two parts considerable. 1. A godly man's arrival at his Port, or term, Thou shalt come to thy grave. 2. The seasonableness of this arrival, in a full age, like as, etc. In the former, I take notice of two particulars, 1. What that place or Port is, the grave. 2. What that kind of passage to it is, which here is promised. Thou shalt come to it. The Later, the seasonableness of the arrival; is set out two ways, 1. Properly, in a full age. 2. Metaphorically, or by way of resemblance, like as a shock of corn cometh in his season. 1. I begin with the former part, and therein with the first particular, the Port, or place itself, to which even the godly must arrive, The grave. This hath been the place where the holiest men have met, Obser and to which the dearest Saints, the Jobs of God, have come. The grave (I say) is their term, their Centre. Gen. 25.8. 1 Kings 2.1. Zech. 1.5. The holy Patriarches of old, Abraham the friend of God. The godly Kings, David went the way of all flesh. The Prophets live not for ever. The Apostles died; and thus it is In regard of 1. Themselves. 2. Others. 1. Themselves as they are 1. Men. 2. Sinful men. 3. Good men. 1. They are men. Their bodies consist of corruptible principles, and are earthen vessels and Cottage. Every day they daub them over (as it were) with food, and labour to keep them in reparations, and to make them tenantable for the soul, but alas all will not do, they cannot long be shord up, down they will at last and crumble to dust. Even the props wherewith they are kept up, are but rotten, meats are corruptible, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid Pelus. l. 1. ep. 65. bread is called that which perisheth. How can such structures, then, stand long? the truth is their falling gins (as Isidore of Pelusium speaks) with their very building; and being men they are subject also to the same accidents, and casualties with others. 2. Sinful men. 'tis true sin is in them, and not in them: in them, not as their love but their load and vexation. And death doth befall them, and doth not befall. Doth befall them, as afflictive to sense, as a cure of their woes, as a consequent of sin; but not as a curse, or a wrathful punishment; but yet this repeated addition (and he died) subjoined to the relation of the long lives of the ancient Patriarches, shown the certainty of that threatening of death against Adam's sin, notwithstanding the deceitful promise of the devil. 3. They are holy men. And to the grave they must come. First, For a resiing place. Here is not their rest, Rom. 7.24. Rom. 6.7. 2 Cor. 5.6.8. 1 Thes. 4.16. their works at length follow them, and they shall not follow their work any more. Secondly, They must be perfectly freed from sin, which till death they cannot be. Thirdly, They must have their Crown of life; and Fourthly, Shall for ever be with the Lord, who loves his children so well, that he will not always suffer them to be abroad, and absent from him. 2. In regard of others, they must come to the grave. First, Some are unkind and cruel to them, and haply they hurry them to the Port of the grave with a blustering storm and tempest of persecution. The Saints (especially Ministers) of Christ are set in the forlorn hope, and commonly the bullet soon hits them. Secondly, Some idolise them, deify them: how many, when adored, hath God ground to powder, as Moses did the Israelites Calf, and removed them from men, when we have made them equal with God. It's the great sin of the times either to deify or nullify men. God loves neither. Thirdly, The living must prise them, and get much good by them in a little time. He who hath a book lent him, but for a little while, makes the more haste to read it over, the Prophets and Saints of God live not ever, nor are given us to use as long as we please, they are but lent us, and we must improve them speedily. God hath held the candle of a Saints Life, and a Ministers Doctrine to many idle professors many a year, and he oft puts out this light to punish them for their negligence. Since then, even the best must come to the grave, let them study to do much for God while they live. The grave is a place of silence and rest. Use. 1 The living, the living they praise and are employed for God. Short seasons require speedy services. The nearness of death should put us upon holy serviceableness during life, as for the preserving of a sweet and precious remembrance of ourselves in that generation which follows so especially for the transmitting by our examples, holiness to Posterity, that so a seed of Saints may be continued in the World, when we are dead and gone. And truly as otherwise we shall die while we live, so hereby we shall live when we are dead, and be like civet, which, when 'tis taken out of the box, leaves a sweet savour behind it. 2. Let not any settle themselves securely in this World, he is a mad man, that will go about to build a house upon a quaking quag-mire, upon a rotten foundation. The longest lived of those long-lived Patriarches lived not a thousand years; God hereby showing that the longest life of any of the sons of men is not able to reach to that space which in respect of God's Eternity is not a day. Expect not Eternity in this life. Vid Rivet. in Gen. Let us live as if we were always dying, and yet as such as are ever to live. Set not up your hopes, your expectations here; the grave will rub off all our worldly grandeur, as a narrow hole sweeps off all the apples, that the foolish hedgehog loads her prickles withal. Labour to be taken off from the world, before you are taken out of it. 3. Thirdly if Saints must come to the grave, 3. Joh. 9.4, 12.35. get good by them, while they live. Walk and work by the light while you have it with you. Neglect not to get good by the godly, in hope to enjoy them longer with you. Thou mayst bewail thy overslipt opportunities when 'tis too late. I will not let thee go except thou bless me, you know it was the speech of Jacob to God. O Lord, (say thou) let not not such a Saint go, such a Minister die, till thou hast blessed me by his means, let not his light be put out, till he hath showed me the way to heaven, better. 4. Fourthly if Saints must die, you that live, stand up in their stead, if God take away pillars, be not you as reeds. Supply their departure by your piety and usefulness. 5. Lastly must Saints die? here is comfort in many respects; they shall come to the grave, they shall die, but their souls shall never die, the second death hath no power over them; they shall die, but secondly the Church shall never die: they shall die, but thirdly their works shall never die, these shall follow them: they shall die, but fourthly, their God shall never die: the Prophets of God, Do they live for ever? but the God of the Prophet's lives for ever. Lastly, they die, and therefore why should not we be willing to die, to far as they far. Not only the wicked but Saints die. A godly man was the first who died. If death were not advantageous, it should never be the lot of Gods beloved. 2. 2. Branch of the first part. This Port or place of the Saints, the Grave, affords us somewhat more for meditation. It is a mercy not only to have a house to hid the head of the living in, but to have a sepulchre in which to hid the head of the dead. Obs. 2 It is a mercy to have a grave. Great was Abraham's provident care to purchase a buryingplace for his dead. God himself buried Moses his dear servant: nor was the contention of the Angel about the body of Moses, to hinder its burial, but only to forbid the Devil to be present at it. When the Kings of Judah are recorded, their burials are also frequently mentioned; and those of the highest merit were buried in the upper part of the sepulchers of the sons of David, 2 Chron. 32.33. Nor was it a small judgement of God inflicted upon Baasha and Jezabel, to be buried in the bellies of Dogs: jer. 22 19 Or upon Jehoiakim, that he should be buried with the burial of an Ass, contemptibly cast into a ditch. Or upon the king of Babylon, Isai. 14.20. that he should not be joined with the kings in burial. Neither was that a slight imprecation, Psal. 63.11. Let them be a portion for Foxes. Nor a small threatening, Jer. 14.16. That the people should be cast out into the streets, and have none to bury them; and that the bones of the kings, & priests, and prophets, Jer. 8.2. should be taken out of the grave, and laid open to the sun and moon. Nor a small complaint, that the enemies of the Church had given the dead bodies of God's saints, to be meat to the fowls of the heaven, and their flesh unto the beasts of the earth. Want of burial is so hateful, that some have been more restrained from sin by the fear of not being buried, then of dying. And David commends the burial of a dead Saul: nay Jehu commands the burial of the remains of a cursed Jezabel. The practice (therefore) of giving the body decent burial is very commendable Suitable it is, that the body, Use 1 a piece of God's workmanship so curiously wrought, Psal. 139. should not be carelessly thrown away. Yea, it hath been repaired, redeemed, as well as made by God. It is partner in redemption with the soul, and bought with the precious blood of Christ: The body is also sanctified for the spirits temple. The ointment of sanctification rests not only on the head (the soul) but runs down alrests not only on the head (the soul) but runs down also upon the skirts, (the body.) The chair where the King of glory hath sat should not be abused. With the bodies of our deceased friends we lately had sweet commerce; haply they were very beneficial to us. The body of a faithful Minister was an earthen Conduit-pipe whereby God conveyed spiritual comforts to our souls The body was once a partner with the soul in all her actions, it was the souls brother-twin; what could the soul do without it? whatever was in the understanding was conveyed by the sense. The soul sees by its eyes, hears by its ears, works by its hands; yea, which is more, there is an indissoluble union between the dust in the grave, and the glorious soul. Churchyards are but sleeping-places, and (as they were called among the Jews) houses of the living. A great Heir is regarded, though he be for the present in rags: and which is more, our very bodies are the members of Christ, and of that lump, whereof he was the First-fruits. Hence is discovered, Use 2 the more than heathenish Barbarousness of the Papists, both in denying and recalling burial, digging up the dead again, as they dealt with the bodies of Paulus Fagius, and Peter Martyr's wife; Heathens themselves have shown greater humanity; witness that of Alexander, in allowing innterment to the dead body of Darius, Hannibal to Marcellus', Caesar to Pompey's. The comfort of Saints is, that God keeps every one of their bones; and that as he left not one out of his book, when he made them at first, so that neither shall one be missing when he will remake them. Nor is the superstitious folly of Papists about the bodies of the dead, less reprovable than their inhuman cruelty, I mean, their religious reverencing of the relics of the deceased. Though the Devil could not obtain a licence for this sin (according to some) from Michael, yet hath he obtained a command for it from the Pope. To name this practice is to confute it. It's idolatry, derogation from the merits of Christ, ridiculousness, (for Popish Historians tell us, that the bones of the worshipped have afterward proved to be the relics of thiefs and murderers & to such a proportion are they increased, that they are rather the objects of derision than adoration.) Yea last, its injuriousness to the saints, who in pretence are honoured (whose bodies hereby have insepultam sepulturam are kept from their honour of rest, and brought into a condition threatened as a curse) are more then enough to procure our abhorrence of it. To conclude this; Use 3 the care (yet) of a dead body should not be comparable to that of the living, everliving soul: what profit is it for the body to be embalmed, and entombed richly, and the soul to be tormented eternally? As great a folly is the respecting of the vile body, joined with the neglecting of the precious soul, as for a frantic mother only to lament the loss of the coat of her drowned child, never laying to heart the loss of the child itself. Chief look after thy soul and God will take care of thy body, it shall be embalmed to eternity, though it should be eaten up with the beasts of the earth. This for the first, the Saints Port or Place, The second particular in the first part of the Text. the Grave But secondly, what kind of passage shall he have thither? Eliphaz saith, He shall come to the grave: And this notes that his passage to the grave shall be willing, and uninforced. He shall get thither by coming, he shall go, as it were upon his own feet, he shall not be hailed and dragged, and pulled thither against his own mind. Obs. 3 It shall be his portion to be willing to die; his soul shall not be required of him, taken from him by force against his will, as his was Luke 12.20. No, he shall be one, that is pleased with the thoughts of his departure, and desires with Paul to be dissolved. 1 Kings 19.4. One that may say (as Elijah,) Lord take away my soul; and with Simeon, Lord, Luke 2.29. now lettest thou thy servant departed: He will open the door cheerfully, when his master shall but send his Sergeant Death to knock; he will meet Death (as it were) half way, Death shall be his privilege as well as his task; with Peter and John he running to the sepulchre, not being urged, dragged to it Necessitatis Vinculo, by the bond of necessity, but making toward it Voluntatis Obsequio, with the holy forwardness of his will. Thou shalt come. By death Saints are freed, from the reach of, as well as hurt by Satan's temptations: From the evil company of the ungodly, from divine desertion, from the burden of sin and corruption, from the painful and laborious employments of their places, from all bodily infirmities and diseases (death is the best physic,) from all Gods fatherlike chastisements, Minus pie vivis, si minus persecutionem pertuleris. Gr. ep. 27. l. 6. from an unkind, persecuting unquiet world (that bed of thorns) they love not the world, and therefore they linger not in it. They are in love with heaven, where they shall have the consummation of grace and glory, and enjoy the sweet soul-ravishing society of their Friend, Husband, Saviour, Head; and therefore as their better portion Christ, so their better part their heart, is there already. He hath perfumed the grave for them, and made that narrow noisome place, a place of ease and sweetness. Ever since Christ trod and walked upon the sea of death, they may say (as Peter to Christ) Lord, if it be thou, bid me come unto thee on the water. Christ by his death hath laboured, and they when they die, do but enter into his labours. In a word: Sin the strength and only weapon which Death can use, is by the merit and spirit of Christ, taken away; so that death is now become a stingless Serpent, and a toothless Lion; a tame, disarmed enemy, or rather the bare name and notion of an enemy. The unwillingness of God's people to die, is not because they judge that death is not good for them, but because they think not themselves good enough for death. How unlike to Christians, Use. 1 do they then show themselves who are so loath to die, that they will not come, but must be dragged to the grave, yea, to the very thoughts thereof, who though they cannot live without misery, yet neither can they be content with that, which as they cannot avoid, so will put an end to all misery. Oh how unsuitable is this distemper, to those who both profess they desire that Gods will may be done, & that they are pilgrims and strangers upon earth, and that heaven is their country, their father's house! 2. How excellent is the grace of Faith, Use 2 which makes a believer cheerfully to come to that, to which another must be drawn and dragged, I mean the grave! To a believer, when his faith is on the wing, life (as Paul speaks of his) is not dear, and death (as he speaks of his) is desired. Acts 20.24. Phil. 1.22.23. It was as hard to make Paul patiented when he thought of living, as to make another patient when he expected dying. Faith is the alone mantle which divides the waters of death: so as that a believer sees he may go through them dryshod. That grace which throws the Cross of Christ into these waters of marah, and thereby makes them not only wholesome but pleasant. It's our duty to labour for such a spirit, Use 3 as to be willing to die: to Come to the grave. If it was Christ's desire to die for us, should it not be our longing to live with him. To this end, First, clear up thy interest in Christ's death, the death of thy death: the blood of Christ makes pale death look beautifully. He was a curse, and death is thereby a blessing: this horn of salvation dipped into the waters of death, makes them not only poisonless but wholesome: death hath left its sting in the sides of Christ. He that believeth in him, shall never die. Secondly, In looking toward death, look likewise beyond it: even as far, as the benefits which follow it: view that blessedness which is invisible. Consider not death as it shows itself to an eye of sense, but as its manifest to an eye of Faith, not as an enemy to man, but as changed by Christ into a friend, yea the best friend, next Christ himself. Thirdly, Oft meditate of death: let it not surprise thee unawares: let it be an acquaintance not a a stranger: die before thou diest: death only seems a great business, to those who are to go through it all at once. Fourthly, Hate sin: the love of sin makes men fear death; and he who hates sin must needs love death, because thereby sin shall be wholly abolished. The love of sin is the arming of death, and an armed enemy must needs be formidable, Fifthly, Wean thyself from the world: Omnia ista nobis accedant ut sine ulla nostra laceratione discedant Sen. ep. 74. an empty traveller, will sing when he meets with the thief; he who looks upon himself as possessing nothing in the world, fears not a stripping by death: let not the world cleave to thee, as a shirt which sticks to an ulcerous body, and so pulls skin and flesh away withal. The lose tooth comes out with ease, but when it stands fast in the head it's drawn out with much pain. If the world and our affections be fastened, the parting will not be without much difficulty. I come to the second part of the text, 2. General part of the Text. and that is the seasonableness of a Saints coming to the grave: and First, it is set out properly. In a full age. Tremelius renders it, cum senio, with old age, Pagnine in maturitate, in ripeness. Vatablus in senio. The vulgar latin in abundantia, in abundance, which some expound of abundance of honours and riches, others of abundance of years and long life; and indeed the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies old age, or a full age which stands in the abundance of years: and therefore I know no reason why we should by giving other interpretations, raise a dust to obscure the sense. But yet withal here is imported a happy, blessed old age, such an old age as is a promise, and is in scripture frequently called a good old age, and therefore this full age may include a threefold fullness (to name no more.) 1. Maturitas civilis. Gen. 15.15. 1 Chro. 29.28 First, a Civil fullness, or maturity, and so a full age is an age full of honour, peace, and riches, so it is said, that David died in a good old age, full of days, riches and honour, this civil fullness being not only considered actively when men have set their houses in order, settled their Estates, when they are ripe, and fit, for death, in regard, they have made their will, and fitly disposed of their goods (the neglect whereof for fear of death, being a childish folly, for death is never awhit the nearer, because we place it before our eyes nor the further off, because we will not see it:) but passively also, when God hath bestowed upon men a full estate, and especially a good name, when they go not out in a snuff of disgrace, and the sun of their life, sets not in a cloud, but they are buried with honour, and leave a sweetly perfumed memorial behind them, their name living when their bodies are dead. In this respect Jeroboams son died in a full age, being honoured with the lamentations of Israel, and Jehojada who was buried honourably in the chief of the Sepulchers of the Kings of Judah. Secondly, here may be recomprehended a Religious fullness, 2. Maturitas spiritualis. and that in three respects. First, when a person is born again, hath gotten grace into his soul, and an interest in Jesus Christ, of whose fullness he hath received and grace for grace, John 1.16. whereby he hath a meekness to die: and thus young ones may be of full age even before they are one and twenty, they may be old youngmen; as on the contrary; old sinners, or sinners though of an hundred year old, may be called young or childish old-men: young Josiah had his full age, Aetes' immatura, pijs matura● est, et plus illis est annos decem vixisse, quam inpijs centum. inercer. in loc. in this respect, before he died, and (as Mercer well notes on the text) a green age is to the godly a ripe age, and they live more in ten years, than the wicked, in an hundred. Secondly, when a person not only hath grace, but also is beneficial, useful, doth much good in his time, is diffusive of holiness, full of good works, serves his generation, and hath done his work, before he falls a sleep, hath his Dorcasses coats to be seen after his death; it is only our doing good that makes us called good, we are not called good men, for the good, which we have within us, but for the good that is performed by us; that blessed Hilarion died in a good age in a full age who having served Jesus Christ seventy years, when he came to die said, Go forth O foul. In this sense Elijah saith, according to some) it is enough. Isai. 65.20. Unlike to others who are infants of days, that have not filled their days, which are like empty, white paper, having nothing written in them. Thirdly, when a person is satisfied, and contented with that time, and age which God hath already given him, and is (as the Scripture oft expresseth it) full of days, having lived as long as himself desired, or as heart could wish, accounting (as Elijah speaks) that he hath lived enough. Thus Abraham, Gen. 25.8. Isaac, Gen. 35.29. David, 1 Chro. 23.1. Job chap. 42.17. Jehoiada, 2 Chro. 24.15. are all said to be full of days, Rarus qui exacto contentus tempore vitae, cedat, uti conviva satur. Hor. sat. 1. Omnino rerum sum satur praesentium. to them there was not so much an irksome tediousness, as a fullness and satiety of life: they were as willing to leave this world, as men are wont to be to rise from the table when they have eaten their fill. It was an expression suitable to a godly man when he said; Lord I am cloyed with these present enjoyments (for indeed they cloy us, but they do not satisfy us) there is the second, a fullness of age, in regard of a Religious fullness. Thirdly, 3. Maturitas Naturalis. there is a fullness of age in regard of a natural fullness, which is the fullness here principally intended, (though the other be not excluded) and this natural fullness of age is twofold. First, here is intended senectus sera a late, long, ripe age, Senectus sera. in respect of the great number of its years; he shall not be taken away by an immature, untimely death, when he hath lived out but half his days, the candle of his life shall not be blown out, no, this lamp shall not be put but go out; all the oil shall be spent, his vital moisture shall be dried up, & gone. In a word: He shall not be taken away in the midst of his days. There is a prediction, Psalm 55.23. that the wicked shall not Dimidiare dies, half their days; juxta editionem vulgata. i e. live out half those days, which according to the course of nature they might reach unto. But Eliphaz here intends that Job shall go, though surely, yet slowly to heaven, and shall not be as the corn upon the house top, that withers, before it be grown up, but shall come to his full measure of years, and live as long as (according to the course of nature) could be expected. 2. In this natural fullness is contained Senectus sana, Senectus sana vegeta. an hail, youthful old-age, sound, strong, vigorous, and that both in respect of body and mind. 1. Of body. When men are free, for the most part from such bodily infirmities, and annoyances as old age is wont to be infested withal, and are without, though not such weakness as necessarily accompnaies the decay of nature, yet such pains, aches, and diseases, as are wont to annoy that age. Health is a mercy at all times, even such wherein others are wont usually to enjoy it; but especially is it a blessing to enjoy it in that age, wherein men most commonly want it. Health in infectious times is a singular mercy, and so is it in old-age which is subject to so many diseases. It is not so much the decay of bodily strength, as pains and diseases, which make old age burdensome. How choice a privilege is it to be fat and flourishing even in old age, (as it is spoken in another regard, Psalm 92.14.) not altogether unlike to Moses, who being an hundred and twenty years old when he died, his eye was not dim, nor his natural strength abated, Deut. 34.7. Or Caleb, who Josh. 14.11. saith of himself, that he was as strong as eighty five years as he was at forty, for war. Here was a Spring in Autumn, a good healthful old age, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not an old age, sick, diseased, squalid: the bones (here) are not full of the sins of youth in regard whereof there are some men older at thirty, than others are at sixty: they are old, when they are young. in regard of the diseases, they have brought upon themselves by their intemperance. 2. Of mind. When men are not (though old in years) crazy in their intellectuals, but the parts of their mind are green and youthful, they being not (as some) twice children: a great blessing it is for young men to have the parts of old men in regard of prudence; and for old men to retain their youthful and pregnant abilities of knowledge, fancy, memory, apprehension; and the eyes of their mind not to grow dim and dark with old age. Thus this season of coming of the grave, is set forth properly, in a full age. 2. 2 2. Branch of the 2. Part of the Text opened. Secondly, it is described metaphorically in these words, Like as a shock of corn cometh in, in his season. These words A shock of corn, may as well be rendered A heap of corn, the word signifies both; either corn before or after its threshing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This corn is said to come in. The word in the Original imports to ascend: and corn may be said to ascend by bringing, carrying, laying of it up, and it comes in in its season, when it comes in, in its full maturity and perfect ripeness: and so a Saint shall come to his grave, in a mature age, like unto a shock of corn in its season and ripeness. But why is a full age compared unto the fully mature and ripened corn? In sundry respects. 1. First in reagard of the variety of seasons that ripened corn must go through, before it be ripe. There must be storms, blustering winds, nipping frosts, sunshine, & rain, go over it, before it come to maturity; and the frost is as good to kill the worms, as the sun is needful to quicken its growth: and who is there hath-hath lived to a full ripe age, that is not as ripe corn in this respect; witness Jacob Joseph, David, Paul, etc. When man of years, but hath been a man of variety of conditions in the world, but hath met with his storms and winds, with his unkind usage, and a troublesome state here below? And its good it should be so; we should not be willing to be cut down by the sickle of death, nor long to be taken into the barn, (laid up in the quiet grave) were not the field stormy and rainy, the world boisterous and unquiet. The world is too much loved now when it is troublesome; oh how much desired would it be were it altogether delightful! 2. Secondly, a full age is as a ripe shock of corn in regard of the diversity of ages, and periods of a man's life. 1. First the corn is sown in the ground, so the seed is thrown into the womb. 2. Secondly, the corn doth Herbescere, it is green in the tender blade, and grows like an herb, and this is as our childhood. 3. Thirdly, the corn doth grow to a stalk; it doth adolescere grow and shoot up to some kind of stature, and this is our youthful age. 4. Fourthly, there is a full ear afterward, and that is in the manhood, when a man is come to some fullness of abilities, and endowments to transact his calling, to go through his duties, and employments. 5. Fifthly, there is a maturity, the corn comes to be ripe, sear, dry, and this is old age. Sixthly, there is the cutting down of the corn, and this is by the sickle of death as this godly man once said the sickle of death will cut down all my diseases, and pains and troubles. Seventhly, after it is cut down it is laid up in the born: when we are cut down by death, we are put into our grave, that is our barn. Eightly, when it is put into the barn, than it is threshed and fanned; there will come a day of Judgement wherein there shall be a disquisition, a sifting, and fanning, of all the actions, that have been done ini the World. Ninthly, it is set before the Master, upon his table for his use: the people of God shall be presented before the presence of glory, they shall be Shewbread in Heaven; they are for God, and shall be with God, for ever, I am (said Ignatius) to be ground with the teeth of the wild beasts, that so I may be as manchet, fine bread for my Master. Thirdly, a full age is as ripe Corn, in regard of the cost that is bestowed upon corn, before it comes to maturity; how much labour is laid out! how much pains do men take to raise the expectation of an harvest! How much ploughing, harrowing, dunging, weeding doth corn require before it be carried in! and it may be, that though it hath been a year or two in the fitting and preparing for a crop, it's cut down by 2. or 3. harvest men in a day or two. A Parent hath laid out a great deal of cost, it may be in the Educating of a Child, in the University, bringing him up in the Arts, nurturing him and polishing him with choicest Education, and then death comes, and cuts him down with his sickle in a few hours; when a man is full of wind and swollen with gifts and knowledge, death comes with a little prick (as it were) of a pin, and let's out all the wind again, and all man's thoughts perish. Fourthly, maturity of age is like the maturity of corn in regard of hopefulness; the husbandman sows in hope, every one expects a harvest, if he hath had a seedtime: old age is that which men both covet and expect. If Satan and security be a man's teachers, he will say, I shall live long enough, let the Ministers, and examples of mortality say what they will. No man is so old but he hopes to live one year longer; and the youngest hopes to live to old age. Fifthly, a full age is like unto ripe corn, in regard of continuation. No tooth nor foot of the beast hath cropped or trod it down. All the blasts that have befallen it, all the storms that have been cast upon it, may make it bend, but yet till the harvest comes, it is not cut down and destroyed utterly: thus it is, here, till God take us away by death, till our time is come, nothing shall take us away, when that is come presently we are gone; our times are not in our enemy's hand, for if so, we should not live long enough, they are not in our own hands, if they were, we should live too long, but they are in God's hands, my times (saith David) are in thy hands, Psal. 31.15. Sixthly, a full age is compared to ripe corn in regard of fitness for the barn, and for the master's use, ripe corn is only acceptable corn, only good corn, only such as pleaseth the tooth of the feeder; they that are ripe in years, should be ripe in grace; they that are full of days should be full of Holiness; they should be fit for Heaven; if any, they that have one foot in the grave should have the other in Heaven; they that have white heads should not (as the swan which under her white feathers hath a black skin) have a black heart. In a word (we say) toward harvest, corn ripens night and day, (it is a country proverb:) when a man grows old, he shouldl grow Heavenward might and day. Oh he should live more in one day then heretofore he hath done in a whole year. A full age is as ripe corn, in regard of the certainty of harvest, and cutting down: The corn which hath stood longest, meets at last with a sickle: they that have lived longest must die at length, and be cut down with death's sickle; the longest Summers day, hath a Sun set; though thy age be a Summer's age, yet it must end. It's possible, corn may be trodden down and devoured by the beasts of the field, withered with scorching heat, or destroyed with floods, but should it escape all those dangers, to be sure, it must meet with a sickle at the harvest. Though a man escape a violent death, and the many diseases incident to youth and manhood, at length he must have a disease, whereby he must die. A Nestor's a Methusalems' age must end. The sails of our Times as well as of Time, are daily winding up: unto all the descriptions of the great age of the Patriarches before the flood, it's added, and he died. 8. Lastly, a full age is as ripe corn, in respect of the near approach of its cutting down: ripe corn hath not long to stand; the young- may, the old must dîe. How long have I to live (said old Barzillai) that I should go up with the King? Grey hairs are deaths harbingers, which with their white strokes, mark and take up lodgings for death, the King of terrors. And thus! I have opened both the branches of this second part of my Text: the former setting form the season of a Saints coming to the grave, properly, the second Metaphorically. The use that I shall make of this second Part in both its branches, put together shall be twofold. I shall apply what I have said. 1. To our selves. 2. To the occasion. Use 1 For the first, there are then these following inferences that I draw from hence, if (as I have described unto you) a full age be here promised, and such as is like unto ripe corn; I Note then in the first place, The difference between godly and wicked men. The godly man's age is a full age to him, he is filled with age, and hath a satiety of life; It's far otherwise with the wicked. I read not of any one of them in Scripture of whom it's said, that he was full of days none can be full of Time, but he who hath had a taste of Eternity: the wicked never think they have enough either of the wealth or life of this World. By their good will they would never die. The miseries and calamities of this world sometimes indeed may make them impatiently weary of their lives; But the godly in the midst of all their worldly solaces and enjoyments, health, honour, wealth, etc. are filled with days. Gen 46.30. Jacob said now let me die, when he was in the midst of his greatest worldly rejoicing by the unexpected mercy of seeing both Joseph and his sons. David was full of days when he was also full of riches and honour. The wicked may be angry with the troubles of this; but a Saint is enamoured with the Beauty of the next life, a wicked man may be weary of life, but a Saint is also desirous of death. I observe, Use 2 the ●nfulness of shortening our lives; a full age is a blessing promised, yea a choice blessing, first, than those cowards are hence worthily reproved who shorten their lives by Duels the greatest cowards in the World, who being pursued with a disgrace, will run as far as hell before they look back. Secondly, those that shorten their lives by intemperance that dig their graves with their teeth, that are felons of themselves, Lascivis brevis est aetas & rara senectus. that swallow, not only their estates and livelihoods, but their lives also down their throats: these (I say) unkindly prevent this kind and sweet enjoyment here promised, a full age; they being grown old by diseases, before their time, making their tumours, rheums, and other distempers to prevent their old age, to be sure the vigour and vivacity of it. These do that against themselves, which the very Devils desired to shun, they tormenting themselves before their time. Luxury is the greatest enemy of health, and hindrance of old age. How many by being cast away in the surges of riot and drunkenness, fall short of the Port of a full age? 3. Use. 3 Thirdly, great is the sin of deriding at old age, and contempt of old men in their full age, as when men voice them twice children, silly men, Dotards; these scoffers imitating those children that called the Propeht baldpate. I remember a smart and fit answer which an old man once gave to a scoffing youngster; the young man telling the old, that his memory grew weak and frail; well (replied the old man.) though my memory be now f●ail, yet know: that I have forgotten more than ever thou didst remember. If he that mocketh the poor, certainly he that despiseth the aged, reproach th' his Maker. The aged must be both honourable, Prov. 17.5. Leu. 19.2. and honoured, before whom thou must rise up. They who will not honour old Fathers seldom find their days to be long in the land which God gives them. 4. Fourthly, Use. 4 I note from hence, That all the creatures should not only be improved spiritually, but particularly improved, even to the putting of us in mind of death: even the shocks of ripe corn, the ripe wheat that is in the field, should make thee consider, that as that same corn must shortly be carried into the Barn, so thou must be tumbled into the grave; thy sleep should make thee think of the sleep of death; the Autumn should put thee in mind of the day of thy fading, falling leaf: the setting of the Sun, should make thee forecast the setting of the sun of thy life, the harvest should make thee think of deaths reaping sickle, the dead creatures upon which thou daily feedest, should convince thee that the feeder cannot live always; the putting off thy clothes from thy body, should instruct thee, of putting off (shortly) the clothes of thy body. The blood of the grape that thou drinkest, was pressed and shed, before thou couldst come to the sweetness of it. The skins which cloth us were the cast suits of dead beasts. When thou puttest on thy clothes in the morning, thou shouldst think of being clothed with new robes of the resurrection. Oh could you do thus, you would not only think of, but expect death in all places, as death expects you every where: Death may lie under your trencher, may be at the bottom of every cup. The delights of the creature, should not extinguish the suggestions which they give us of mortality. The Ancients had their sepulchers in their places of pleasure, their Gardens: and (of old) some were wont to roll a deadman's skill upon their table, after their greatest feasts. 5. Use 5 Fifthly, note that old age is a blessing. 1. A full age, like unto the ripe corn is here promised, as an encouragement to duty, and the contrary is threatened as a curse. God foretells that there should not be an old man in the house of Eli. Gen. 15.15. 1 Sam 2.32. Psal. 55.22. It's the curse threatened against the wicked, that they shall not live out half their days, and be like the corn on the house top, which withers before it be grown. 2. Secondly, it is laboured and contended for, as a great blessing; they that despise it, yet desire it and would count it a mercy. All thy food is taken but to patch up thy cottage, that so thou mayest live till thou art an old man: Physicians are but Pilots to conduct to the haven of old age. All the physic that the Apothecary prepares; all the Physicians prescriptions are but helps to old age; beyond old age thou canst not go, to old age thou wouldst fain go. 3. Grace is not only an honour to old age, (as it is indeed to every age,) But old age is a great honour also to grace; they cast a mutual lustre upon one another. The oldest presons most commend grace in having, because in keeping it; grace beautifies the youngest, but it is not beautified so much by any as by the oldest. These show that after all the solicitations of sin and vanity, grace is (yet) the best, and their best beloved, and that though they have served Jesus Christ so many scores of years, yet that they esteem him the best master, and are not weary of his service, but that they account it impossible to change it for the best of temporals, unless to loss. O how glorious is it, when there is the silver crown of grey hairs, and the golden crown of grace upon one head! How amiable a conjunction are the golden apples of grace in the silver picture of the hoary head! 4. Fourthly, it's an age of the greatest growth and perfection of grace, the bringing of our graces to the greatest fullness in this world. Old men (if godly) are spiritual hoarders; they have been laying up of grace all their days, and adding grace to grace, day after day, and year after year; sermon after sermon, ordinance after ordinance: and a great many littles have by this time made a much. And how comfortable is it for a godly old man to recollect, that he hath not only got much grace throughout his long life to himself, but instrumentally bestowed much grace upon others: children's children are the crown of old age (saith Solomon) Pro. 17.6. but no children are so glorious golden, and glistering a crown, as those who are spiritual. Oh how happy is it for a godly old man to be able to say, Lord, I am not only myself thy child, but I have brought forth children to Jesus Christ throughout my life, and who (now) are come to a great number. 5. Fifthly, it is in some respect the most advantageous time of doing good: Levit. 19.32. Dan. 7.13. Prov. 16.31. Prov. 20.29. it's an honourable age, (as marriage) honourable among all men; a kind of resemblance of God's antiquity who is called the ancient of days. The grey head is called beauty, and a crown of glory. Now as our duty to do good, so our opportunity of doing it to others, follows our receiving or honour from others. Besides, old age brings wisdom and experience, and therefore makes men more able to give wise and wholesome counsel to others. It was a good expression of him who called an old man's head the house of wisdom. Domicilium sapientiae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Paed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Seris venit usus ab annis. Ovid. Met. l. 6. The most prudent Roman Convention, the Senate, was so called from old age; noting, that wisdom is commonly the endowment of old men. The rash and foolish counsellors of Rehoboam were young men. Old men are sometime as eminent for wisdom, as young men are for strength. And it's as rare to see a young man prudent, as an old man strong. By grave and good counsel and advice, the strength of the head, the aged may be more helpful, than the younger may be by their hands. A few grey hairs may be more worth, than many young locks, and green heads. The night is the best time for counsel, and so it is best to take counsel of Men, in the night of their age, when they have passed through their troubles, difficulties and manifold experiences, when as they are quiet, and sedate, and there is not the noise and hurrying of passions to disturb and distract them. And then old age is a fit age for the doing of good in regard of the prayers of old Men, I should ordinarily choose, a young man's strength and an old man's prayers to be employed for me. I count it a choice blessing to have a stock of prayers going in an old man's heart, for me; God loves to hear the prayers of his old servants, when the hands of old Moses were up, his prayers were acceptable, though his hands were held up; we make much of the words of a dying man, and God eminently regards them. Hence old men are wont to give their blessings. i e. to pray for blessings from God: old Jacob blessed Pharaoh, etc. Sixthly, Old age is highly commendable for its safety. And old Saint hath passed through those dangerous storms and difficulties that a poor young one is now sailing toward; he hath done living almost, the other is now going and beginning to live; a young Man is happy, that doth live well, but an old an is happier, that hath lived well, he is by death beyond the temptations, the difficulties, the passions, that a young man lies engaged to, and this is the fourth Corollary, that old age is a blessing. Use 6. Use 6 Though the coming to the grave in a full age, in a age wherein one is like to a shock of ripe Corn, be a promise, yet is it to be understood rightly; all God's people do not always die in full age, in regard either of civil or natural fullness; but yet if even such a fullness be good for them, they shall have it; and it shall note be bestowed, if it be not for their good. Honour thy father and thy mother, (as the Lord thy God hath commanded thee) that thy days may be prolonged, and that it may go well with thee. Mark that Deut. 5.16. If it shall go well with thee. God's people shall have old age, if God see it may make for their welfare, God sometime sees that old age would tend to the outward trouble and misery of his servants, by war, captivity poverty, famine, so that it would not be a good old age; and therefore he in mercy denies it them. Josiah was taken away, 2 King. 22.20. before he was an old man, that he might not see the evil that should come upon the place where he lived, or much more if God sees by old age, that they shall be brought under temptations which (it may be) they are not able to overcome, he will not suffer them to go out to battle in their old age, as the people said concerning David, as the Lord lives thou shalt not go out to battle, lest the light of Israel go out: if God sees that thou shalt meet with such great storms and tempests as thou art not able to withstand, he will take thee to himself, and shelter thee in the grave. In a word, if God's people be taken away before they are old, and have a full age, they are taken away unto a full age, unto the full age of grace and glory in Heaven. God will give them an eternal life, and is not God in that way, as good as his word in promising a long life, and are they any losers? doth God break his promise in not giving them an old age in this world, if he give them an everlasting age in the next? If thy father had promised thee an acre or two of Land lying in a barren Heath, or Common, and afterwards (in stead thereof) gives thee a thousand acres of rich Meadow, doth he break his promises with thee, if the Lord promise to give an old age, and in stead thereof give thee Heaven and Eternal life, doth he not exceed his own promise as well as thy merit? That man breaks not his word, who having promised ten pieces of brass, gives instead of these an hundred pieces of gold: as Herod, when he promised half his Kingdom unto the daughter of Herodias, if he had given the whole Kingdom to her, he had not broke his promise, so when God promises not half nor the thousand part of Heaven in promising long life, he falls not short, but goes beyond his word, in bestowing Eternity of bliss. Besides, God promises no good to his people in this world but that which shall be a furtherance to the obtaining of the chiefest good; if it be a bond to bind them to God, not if it be a snare to entrap and hinder them from God, and he should be unjust and unkind in bestowing an earthly good upon thee, if he sees that it would stop thee from that which is Eternal. Ita disponit de minimo ut non fiat periculum de maximo. God so disposeth of thee here in regard of this, that thou mayest not be in danger of losing Eternal life. In a word remember, the people of God die in a full age, whensoever they die! though they die young, yet they are imbalmed for Eternity. 2. Besides they are satisfied and filled with their days: the wicked never live out half their days, no when they live to be never so old; the godly live fully, though they die never so young: they die old, if not according to the course of nature, yet according to the course of their desires. Lastly, Use 7 Old age is not to be abused by the aged themselves, 1. It must not be abused by ignorance, how shameful is it to see a man whose hairs and wrinkles speak him an hundred, but his knowledge of Christ speaks him not ten, who is an alphabetical old man (as one calls him,) who is in the worse sense twice a child, that doth not know his right hand from his left in Religion, that though he should be a teacher of others, had need himself to be taught the first principles of the Oracles of God. 2. Abuse not old age by profaneness, oh how sad is it for a black heart to lodge under a hoary head, for one to be ripe for the grave, and ripe for hell at the same time. Let old men take heed of recollecting former youthful follies with delight. O let them be more bitter to remember then ever they have been sweet to commit, 3. Abuse it not by unprofitableness, and negligence, what art thou almost at thy Haven, and dost thou sail so slowly? art thou in danger of losing Eternity, and dost thou run no faster. For shame, old Christians up and be doing you have but a little paper to write in, oh writ the closer: improve your time; you have but a little time to work, your candle is almost burnt out. O work the faster; your sun is almost set, O labour with the more Christian diligence and vigour. THus I have given you the Application of this part of the Text to ourselves, give me leave to speak in the next place something in the Application thereof to the occasion. And indeed to it I might here apply both the Parts of the Text. Out of the former part you have heard that the grave is the Port and place even of Saints: here is a Saint, an old eminent Saint, and yet (you see) the grave is his place to which he is arrived he is laid down in this his bed, and sleeps in the Lord, his grace could not exempt him from the grave: And further God hath given him a grave, an honourable peaceable burial: he is not buried as some have been in the bellies of beasts, but laid to rest in the bosom of the earth: he is not a portion for foxes, but a spectacle of Saints, I say of Saints, who love his memory, to whom as his Doctrine was profitable, so now is his memory sweet and Savoury, he hath perfumed the world with the sweet ointment of his preaching and example, and now he is taken out of it, the Savour is left behind; the great numbers of spectators and tears that attend his Funeral, speak the honourableness of his interment. But then he comes to his grave too, and so likewise he is the man in my Text▪ this servant of Christ, came willingly, he was not pulled and dragged to the grave: death was his familiar acquaintance, it was his privilege as well as his task; when his good Sister said to him in his sickness Brother I am afraid to leave you alone; why Sister (said he) I shall I am sure be with Jesus Christ when I die: the meditation of death was not more frequent than sweet to him: he chewed upon this morsel, death, every day: he did not go about to swallow it down all at once (as some foolish sinners do) when he came to die, for than he would have found this great morsel too big for him; but by holy Meditation he took it down daily piece by piece; he looked (as it were) so frequently from the top of the mast into the sea of death, that at length it seemed to him not only a not astonishing, but an ordinary, familiar, pleasing spectacle. His soul was upon the wing, and was bend heavenward, even when it was in the cage of his poor carcase, and when the violence of his disease began to break open that cage, I say not how patiented, but how joyful was he! much he longed to be with Christ, and in effect he would say, why is his Chariot so long a coming; well, he is in the grave, and he is come to the grave. Thus the former part of my text is applicable to him. But that which I principally intended, was the application of the second Part of the Text to him: namely, the seasonableness of the godly man's coming to the grave▪ Come he is to the grave like the man in my Text, in a full age like as a shock of corn, etc. If you consider his birth, this ripe shock of corn, Doctor William Gouge brought this day to the barn of the grave, sprang at first from Mr. Thomas Gouge of Stratford Bow, a Gentleman of eminent quality, and of Singular piety in his generation. If you look upon him in the growing years of his youth, he was an Eton Scholar, and he was there fitted for the University, and sent to King's College in Cambridge, where he was so Studious, and profited so much by his studies, that he was made modorator in the Sophister's Schools. He took all his degrees in their order, and did perform all those acts, that were required of him publicly, for the taking those degrees He was a close Student in the University, and eminent for his knowledge in the learned Languages, and in the Arts, very well versed in Logic and Philosophy, of both which he was chosen the Lecturer in his College. Nor yet was he there less noted for his piety, even in his younger years, he was not once absent (neither morning nor Evening) from the public and solemn worship of God in the College performed twice every day, for the space of nine whole years together. He read fifteen Chapters in the Bible every day, and when he lay awake in the night, his course was to Meditate of what he had read in the daytime, so deceiving the tediousness of his waking and depriving himself also sometimes of the sweetness of his sleeping hours, though by a better and greater sweetness. Thus you have seen him in his growing years. Next look upon him in the full ear when he had taken all this pains to furnish himself with the Egyptian Jewels of University-learning and accomplishments, he was fit to come into the Canaan of the Church to deck & adorn the spouse of Christ: he entered into the Ministry, when he was in the thirty second year of his age: an age suitable to that calling which being so weighty, he durst not undertake rashly, and unadvisedly, (I wish all those whom it concerns would take notice of it, and example by him herein:) he laid up, before the laid out, he first laboured to fit himself with endowments, and not till then, did he put himself upon employment. He was a scribe instructed unto the Kingdom of Heaven, Mat. 13.52. like an householder which bringeth forth out of his treasure things new and old. He succeeded that eminently faithful servant of Jesus Christ, Mr. Stephen Egerton in the charge of blackfriars, to which he was unanimously chosen. But (as I said) I principally look upon him in his ripe and full age And first God bestowed upon him a Civil maturity and ripeness of age: His Civil maturity or fullness of age. First, he had much honour, How great was the confluence of hearers which in former times not only from all parts of this famous City, but of many parts of England, frequented his Lectures at Blackfriars (for so great was the flame of his pains, that he heated those who sat a great way off from it) and when the godly Christians of those times came to London, they thought not their business done unless they had been at Blackfriars Lectures: and great was the benefit which many godly people, and young Ministers professed that they (then) reaped from his labours. How was this place wherein you honour him at his death by your unwonted and great numbers, thronged in his life time! and so great were the Assemblies that here met to hear him, and withal his tender compassion toward the multitudes of his hearers, that out of this Pulpit he was wont (before he began his Sermons) to observe what Pues were empty, and to command his Clerk to open them, for the ease of those who thronged in the Isles. He was worthily not only for his years, but his prudence, and abilities accounted, a father among the London Ministers, and honoured as such: he was chosen to be a member of the Reverend Assembly of Divines, & was one of those learned Divines who wrote lately the large Annotations upon the Bible. He was for his wisdom and faithfulness, worthily chosen a Trustee for buying in impropriations, wherein he approved himself most faithful and conscientiously careful to discharge the trust committed to him: nor was he altogether without the blessing of a fullness in respect of a wealthy and plentiful Estate in the world. I know there are some who look upon a Minister's wealth as his crime (when they can espy no other) who out of covetousness, care not how little they themselves bestow upon Ministers, and out of envy are ready to voice them to possess much more than they do, and therefore do not instead of an hundred set down fifty, but instead of fifty, set down a thousand: many such back friends, hath this reverend man met with; for his Estate, though it were not so small as either for him or his, to be ashamed of, yet neither was it so great as for any to envy, or as some have reported. For thus much I can assure you from those who very well know, that his personal Estate is found short, by some hundreds of pounds, of his Legacies and gifts, & his real Estate is not half so much as sundry have voiced it. And yet had he been such an one as some have maliciously and falsely censured him, an usurer, he might have had, though less grace, yet more money, and yet as much grace also, as (I fear) most of those have, who so unworthily have aspersed him. This I can assure you from many who fully knew his course, and Estate (particularly from the mouth of his eldest son, my reverend brother) who can testify what I am about to say in this particular upon oath, that in all his life-time, he never did either directly or indirectly, neither by himself or any other for him, put any money to use, and so far was he from doing so, that sundry can testify, he was scarce ever out of debt; for he had divers children before the inheritance which he had by his father came to him, and from the time of his father's death, till his children came of age, he laid out, for his brother, sisters, and their children, above two thousand pounds; yea in those times, wherein he was charged to have put money to use, he paid interest for six hundred pounds, which with the principal, he himself paid, though it were another's debt: and for these 20. years last passed, he purchased not one foot of Land, unless ten pounds per annum; and he would often say that after his death, the world would know how much they were mistaken in judging of his Estate. And yet through the bleffing of God upon him, he was both rich in contentment with his Estate while he lived, and left a comfortable subsistence behind him for all his surviving children when he died, and as his children (I trust) shall find the blessing of the latter, so did he in his life-time, express the grace of the former, in refusing great and to him, inregard of his natural disposition (as he oft professed to me) desirable preferment (as particularly that of the Provostship of King's College in Cambridge, offered him by an honourable hand) much more advantageous in worldly respects, then that of his Living of Black Friars, and this he did for the tender respect which he bore to the souls of his people, to which God had called him. But for no fullness was his age so eminent, His spiritual fullness of age. as for that which principally deserves commendation. I mean spiritual fullness. This I shall briefly consider, both in respect 1. Of what grace he had, and 2. What good he did. 1. For the former. In the general, he had received of the fullness of Christ, that grace for grace whereby he was made meet for glory, and which was suitable to his state and station, both as a Christian and a Minister: but more particularly, there were three beautiful graces which eminently shined in this godly man; in which he seemed higher by the head and shoulders, than other Christians, and then most Ministers. 1. The first was the grace of humility; though others knew not when his face did not shine, yet he knew not when it did. And yet he easily could observe the least glymps or appearance of any worth in another, and would acknowledge it. He knew not that worth which had a beam-like bigness in himself, but he easily espied and respected that of good which was but as a mote in another. This I have always (almost) observed in him since it was my happy unhappiness to have occasion to be so frequently in his company by reason of my employment among his people. He was, as it's said of Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, high in employments and abilities, low in his disposition and resentment of his worth. So eminent was his humility, that he charged his Executor to whom he committed the care of his Funeral, that there should be no Green-staff laid upon his Hearse, though this was the usual respect given to those who in their life-time had been Governors of Bridewell (one of which number, yea, and Benefactor to the house this worthy Doctor was) and that he should not affix any Escutcheons to his Hearse, though he were a Gentleman anciently descended; as if he had thought that the poverty of Christ was his patrimony (as Ambrose said) and Coat of Arms, Paupertas Christi meum patrimonium. Ambr. and his interest in him, his greatest and best achievement, or as if both living and dead, he would be (as the Apostle speaks) clothed with humility. 2. A second grace which eminently appeared in him was that grace of Faith. I observed in him as great a study to advance Christ as to debase himself; frequently (of late) I have heard him say, When I look upon myself, I see nothing but emptiness & weakness, But when I look upon Christ, I see nothing but fullness and sufficiency: when the hand of his body was weak and shaking, that of his soul (faith) was strong and steady. When he could not hold the cup at the Sacrament, nor evenly carry it to his mouth, by reason of his weakness and shaking, with what a firm and fixed affiance did he lay hold upon Christ, and with what a strong and eager appetite, did he apply the blood of Christ to his soul! And how sweetly have I heard him breathe out joyful thanksgivings for his refreshment by the blood of Christ, when he was returned to his house, after the Lord's Supper; when he could hardly creep with his body to the place where it was celebrated, nay, was forced to make use of the strength and support of others to hold him up, his faith swiftly ran, nay, was upon the wing in carrying him to Christ. When worldly supports failed him, his health, strength forsook him, he made JESUS CHRIST the staff of his old age, oft professing as his great misery and impotency without him, so his holy and humble recumbency upon him. 3. A third grace wherewith this holy man was (even to common observation) beautified, was that of patience under the hand of God: the truth is, he was of a meek and quiet spirit toward man. I have not heard that ever he was moved to anger by any injuries or disgraceful and false reports wherewith he was aspersed. They were as bullets shot against a mudwall, which there sink and die: when dirt was most abusively cast into his face, there never (in my observation) was blood fetched into his face, by wrath and passion: he was truly meek in spirit. So amiable was the meekness of his carriage toward his wife, that for twenty two years (for so long they lived together) there was never heard any one word proceeding from him toward her, sounding like an angry one. But for his patience under the afflicting hand of God, I know not whether it were more admirable or imitable. Though by reason of the bitterness of his pains by the stone and sharpness of urine, and that Lethalis arundo (as he oft called it) that deadly arrow in his side (which he knew could never be plucked out of it but by death) I mean his Asthma or difficulty of breathing, which he got by an excessive cold in attending upon public employment: notwithstanding, I say, by reason of these, I have heard him groan a thousand times, yet never did I hear him grumble once. Never did he complain of God for his suffering, though oft of himself for sinning. Never did I hear him say great sufferer! but often great sinner! and yet he would overtake that expression again, with the discoursing of, and comforting himself in a great Saviour: and in the depth of his torments he would say, well, yet in all these, there is nothing of Hell or God's wrath. His sufferings never were so deep but he could see to the bottom of them. And as the grace he had was great, so secondly, in this spiritual fullness of his age, I consider the good he did: Look upon him in his family, and there you will find him both indulgent toward the bodies of his children, and servants, and yet especially careful of their souls, witness his constant labour in catechising them, and daily dropping upon them with holy instructions. He was the husband of one wife, a widower eight and twenty years, and he had thirteen children by that his one and only wife, whereof eight lived to man's and woman's estate: all his sons he brought up to learning, desiring that they might have all been employed in the Ministry, it being that calling which to him was as full of pleasure as employment; his labours wherein, he went through so delightfully, that he oft professed to me, that the greatest pleasure which he took in the world, was in the employments of his calling, in regard whereof, he hath told great persons, and particularly the Lord Keeper, that he envied not the greatness of his place; and yet he was a very close (I had almost said a severe) student, and was at his study, every morning (Winter and Summer during his health) by five a clock in the morning and always by four in the summer, and oft sooner, so that he had done that which might have been counted a day's work, before many began their study. And indeed it was his desire to perform his secret worshipping of God before daylight, that so he might have the benefit of the whole day for his study, and he would oft say (as Demosthenes spoke concerning the smith) that he was ashamed that those of others callings, should be at their work, before he was at his: so that none could give him that reproof which I have read a certain Religious man gave to a Bishop who slept too long a mornings, Surrexerunt passeres et ster●unt pontifices? the sparrows are up, and chirping and yet the Bishop is in bed and sleeping. (If he laboured to make the sleepy Bishop ashamed by the rising of the sparrows, oh how should slothful Ministers be ashamed of their idleness, when they hear of this painful servant of Christ Doctor Gouge) The Parish of Blackfriars will be a standing and a constant witness of his delighting to do good. At his first coming to it, the old Church in regard of the great thronging from all parts to his Sermons, being found far too small for the auditory, he procured fifteen hundred pounds by collections at his Lectures and by Letters written to his Friends, whereby it was enlarged to this Stately and Beautiful structure without any briefs at all. He was ever very Charitable to the (especially) godly poor, of which (yet) he would make no report vain gloriously. In his life time, he set a part as a * His own expression. sacred sto●k, a portion for the poor, proportionable to all his receipts, which he faithfully distributed. He preached for many years together thrice (constantly) every week, and how pithy clear, Judicious his Sermons were, not only the confluence, and applause of his Auditors, but especially the benefit which they reaped from them will abundantly testify. For five and forty years together, he did once every month administer the Sacrament of the Lords Supper, not so much as once interrupting that course; and if upon some urgent occasion, he was necessitated to be from his charge, he would not fail to be present at it upon the Sacrament-day though his other employments never so loudly called him off. In a great part of the long space of years (during the time of Prelatical Innovations) he was a sweet refreshing shade and shelter, and even as streams in a dry scorching wilderness, to the old godly Puritans (now accounted to be a name of honour, though heretofore a nickname of disgrace) by admitting them to the Lords Supper at his Congregation, who could not either at all, or at least purely (in regard of Superstitious gestures genuflexions, etc.) enjoy that ordinance at home. He preached to his people by his life as well as by his lip: he was (as one speaks of John Baptist) all voice, and such in his practice as well as his Pulpit. How unblameable, temperate, holy, was his deportment in all places! how exemplary was he to the flock! He was not like some of whom I have heard, that they preach so well, that its pity they should ever be out of the Pulpit, but they live so ill, that its pity they should ever be in the Pulpit. He was as of a most sweet even and peaceable temper himself, so of much forwardness to compose, and (which is not every peaceable man's happiness) much prudence in composing all differences among his people, among whom he was (as some of them have told me) as it were a Justice of Peace, as well as a Minister of Peace. If he could not (as what man can) hinder dissensions from being born, he would not suffer them to be long-lived. As it was his contentment and crown laboriously, during his healthful years, to Preach, so notwithstanding his forementioned pains and infirmities, he did Preach, as long as he was able to get up into the Pulpit, and this (I question whither it can be a paralleled) Commendation, I shall add, He Preached so long as that it was a greater difficulty for him to go up into the Pulpit, then either to make or Preach a Sermon, and that both because of the growing weakness of his body, and the constant if not increasing ability of his parts and judgement, even to his last. In snort, he would have accounted it a mercy, if he who Preached so much in his life, might also have died Preaching. To all this I might adjoin his great industry in, and usefulness by publishing in Print many excellent and pithy discourses. Here I might mention his Printed Catechism, his clear and judicious Annotations upon that part of the Bible contained from the first of Samuel to Job. His book called the whole Armour of God, another called Domestical duties, his Comment on the 116. Psa * A Treatise. Gods three arrows, and his Exquisite (and I question whether to be paralleled) exposition of the Lords Prayer, and that Elaborate Comment of his upon the Epistle to the Hebrews which (after many years preaching) he went through in his Sermons at blackfriars, and which he fully prepared for the Press, before his death, excepting one half Chapter; a work of excellent worth, both considering the Subject (noble, and difficult) and the great pains and dexterity of the Commentator; and which being now in the Press shall (I trust) shortly see the light, though in regard of its bigness the coming forth thereof cannot be so speedy, as is desired, and as the book will (I am confident) when published, be useful. To conclude this head of his spiritual fullness of age, he was one who may be fitly called both one of a thousand, and also a thousand men in one, for his excellent endowments, for his usefulness in his employments. 3. Thirdly and lastly, His natural fullness. for his natural fullness and ripeness of age; he was one to whom my Text is applicable in that particular also. He was aged seventy nine when he died, so that he had the full age, which (as I said before) was senectus sera a late, Senectus sera. long age. But then I confess, he runs not fully parallel with my Text in respect of that branch of natural fullness of age, which (I told you) was Senectus sana, a strong, hail, vigorous, diseaselesse old age. No; his forementioned diseases, and bodily infirmities of the Stone and Asthma, here would make me halt, were it not for this double consideration (in regard of which I cannot only excuse his craziness in old age, but even highly commend him under it.) 1. His diseases came not upon him, in, much less by any sinful or unwarrantable courses; envy itself dares not tax him of intemperance, in eating, drinking, pastimes, (he hath been oft heard to say he never took a journey merely for pleasure in all his life;) No, his diseases came either by his laboriousness in studying, preaching, watching, or attending in all weathers and seasons, upon his work at the Assembly. He received his wounds in his Master's service, they were all scars of honour, he was not worn with rust, but whetting. 2. This I shall add as his honour under his craziness of body, that when he was most decrepit and feeble, he had the blessing of a Senectus sana, Senectus sana. an hail strong old age, in regard of his parts of mind, his intellectuals, which were as vivid, quick, and vigorous in reasoning and disputing as when he was forty years of age, in the greatest of his bodily strength. And this few can more fully know then myself, by reason of my frequent occasions of conversing with him, especially upon the Lords days, when often after the evening Sermon propounded those Theological doubts to him, concerning which I desired to draw forth his apprehensions; yea, of this which I now say, the whole Ministry of London will attest the truth from their own experience, by calling to their minds that learned, clear, and polite Sermon of his, lately preached in Latin at Zion College before them all. And the truth is, this continuance of the use of his reason, and abilities of mind, was the reason why he adventured so long as he did, to frequent the public Assembly, yea, and to preach, notwithstanding the craziness and weaknesses of his body. I can study my Sermon, said he, I can preach my Sermon, and shall I forbear preaching because I am so weak as not to be able to go? I will be carried rather, and carried he oft was. So that indeed the blade of his mind was too sharp for the sheath of his body, the wine too strong for the cask, and his abilities of mind too vigorous for his weak diseased carcase. I now draw to a conclusion: some will say, I have not commended him enough, I confess it, nor can I Others that I have in his commendation said too much, I confess it too, but my meaning is, too much perhaps for their liking, too much (I sear) for their imitation. But since he who thought that seventy nine years on earth were not, nay that eternity in heaven, is not too much to serve and praise his and our Lord, let not us think that half an hour is too much to scatter a few flowers on his Hearse, they being such as were planted by his own labour, or such rather which grew out of his own worth. Errata. FOr the marg. note pag. 8. r. the second point of the first branch, p. 14. marg. r. accedant non adhaereant, p. 15. l. 17. r. comprehended, l. 22. r. meetness, p. 17. marg. r. vulgatam, p. 38. l. 26 r. fifth. FINIS These books are lately printed, and are sold at the Ball in Paul's Churchyard. Mr. Jenkyns second part of his Exposition of the whole Epistle of Judas. Mr. Kendal of the Perseverance of the Saints, in answer to Mr. John Goodwin. Mr. Sheffeild of Christ, under that clear and glorious resemblance of the Sun, Malipiero, 4 2. Jus Divinum Ministerii, by the Provincial Assembly of London. A Sermon preached at the Funeral of Dr. Hill, Master of Trinity College in Cambridge, by Dr. Tuckney.