Samuels Funeral

TO THE GODLY READER.

T His Sermon, at it was never meant to the Press, so bath it been kept from it almost four years: Now it is constrained to show it self, as sometimes Trinces be, lest some counterfeit steal their name, and usurp their place. Whilest Samuel's body slept, the devil would be Samuel, & deceine with shows, I had reason to fear some such like ingling with Samuel's funeral, being fore-threatened. In this extremity, if I had rather my own child bear my name then a bastard, blame me not. Now thou seest it, take me with thee a little, before thou readest it: Know, that the first point only was enlarged, the rest thus briefly (as thou findest them) touched by reason of hast, being tied to an hour. Secondly, know, that I never wrote forth these notes but once, and that is the reason of the most of the marginal quotations and references, it being now my ordinary practice to refer myself in private notes to such Authors, as have written (within my memory and reading) of the same subject, although in public I quote sparingly. Thirdly, understand the true reason of my forbearing personal praises in the close: my text gave me occasion of saying something before, & me thought it handsomer to lay all my stuff upon the foundation, then to set up a lean-to. Secondly, I remembered what a wise man said, Wisdom grounds upon men's works, rather then words. Thirdly and especially, I find the practice (though in it self lawful) exceedingly abused, I have no leisure now to take up the complaints of worthy Writers against this abuse; only I could wish, that our age would distinguish betwixt funeral Orations, and funeral Sermons, as former ages have done, and not confound so different things. It is fit that grace should be followed even to heaven with honor: but oh that every of Christ's messengers would remember his master, and before he speaks, ask himself the question; Would my Lord and master speak this himself, were he now to preach in person? but I must not dwell in the porch. One thing more before I leave thee, thou seest the guise of this world, Printers get copies for their profit; Readers buy and read for their pleasure, and (perhaps) some print too for their credit: but where is the man that projects his own spiritual good? Verily the number of such is small, be thou of that number, make some use of others lives, of others deaths, trifle not as many do: what is this same R. H. &c? who was this A. C. a good or a bad man, &c? be thou godly, and I care not what thou esteemest of me: as for this worthy Gentleman in speech, understand, that as I never flattered him living; so will I not defy him (as the Heathen did their Patrones) being dead. He had his wants, his faults, nor did we concur in all opinions: but I would that thou and I, and especially men of his own rank would follow him in these particulars: first, in praying most earnestly, and particularly against our special sins; secondly, in loving and reverencing our own teachers; and that so much the more, by how much the more frecly and plainly they reprone us. For these things (not to speak of other particulars) much commend the truth of that Honorable Knight, that in his standing prayers with his family, he would shame himself most in his confessions for his own most special sins. And again, as he much respected, and greatly countenanced every learned and vnscandalous Preacher: so most of all those that least favored his corruptions; often blessing God for such teachers as would not give him rest in sin, and not seldom provoking them, at least myself (to speak of my own knowledge only) with such like words: Go on, spare us not; though corruption may busle a while, yet God will give us hearts to come in at length, and to submit to the scepter of his Word; howsoever, it shall be a Preachers Crown to be faithful, and to baulke none. Thus be many a time to me in private, after that I had been (as the world thought) sharp enough with him in public. Oh that we had more such Knights, such hearers now! But I forget myself to remember thee of a duty, Shall I say on: thing more in his bonour? The Papists never loved him; and therefore if they in thy hearing now persecute his name, say as a Father once said of a cruel persecutor, That religion which they so persecute, must needs be excellent: This I can assure thee, his end was most comfortable, and his honor no way obscured, nor his memory lost in his own country by death. More then this I have not now to say to thee, only remember, that thou hast gotten one more witness against thee in the last day, by reading this Sermon, unless thou put it to some use. Farewell.

Thine in the Lord, R. H.

SAMVELS FVNERALL.

B Y this time you see the sum of our now errand and present text: the work in hand is a funeral, the party deceased worthy Samuel; the mourners, all Israel; the place of burial, his own house at Ramah. The whole passage penned, either by Gad, or Nathan (as it should seem by the Chronicles) at God's appointment; whose eye follows every mourner here, and therefore it behoues us to follow his voice with our best attentions. For my own part, I am very sensible of the difficulties I now sustain: for the subject of our discourse, Samuel's funeral is enough to astonish any Israelite; for matter, it is not easy to say, what will be most expediently said; and for manner we have things, almost incompatible to reconcile, plainness and briefenesse in the same speech: the text gives some advantage by its plainness and fullness, yielding matter of large use from three sorts of men of highest quality; from Samuel dying, from Israel mourning, from David flying; of all whom, whilst I speak plainly, do you hear conscionably, so God shall have his end, and I my aim.

And first of Samuel he dies; the time is gessed at by men, but not expressed by God: some knit this story with that next before, because of the word (And), but that particle in the original, is sometimes ordinatiue, as well as copulative, and begins sometimes a new story, a new book sometimes. 'Paul is most express for the time, Act. 12; where summing up the reign of Saul and Samuel, he makes the whole 40 years, whereof not much above two or three (if I mistake not, falls to Saul, the other are Samuel's, so ancient a Ruler as this worthy, yet now he dies: what further he was we need not say, his name and story speaks it sufficiently, he was begged of God, borne of honest parents, brought up in best fashion, advanced to highest employments in Church and Commonwealth; a Prophet approved of God and man a Magistrate to whom heaven and earth in the day of his resignation gave applause; God spake from heaven in his voice of thunder, man could not upon the sharpest challenge charge him with any indirectnesse in government; this Samuel so well descended, so much regarded, so holy in life, so high in place, a good Christian, a good Church-man, a good Sates-man, now dies and yields to nature.

In his death lets read our own, and grow to this conclusion, Death is unavoidable, life and death take turns each of other; the man lives not that shall not see death, be he a King with Saul, a Prophet with Jeremiah, a wise Solomon, a foolish Nabal, a holy Isaac, a profane Esau, of what sort soever, he must be deaths prisoner; nay, let there be a concurence of all in one, let Samuel be both a good man, and a good Minister, and a good Magistrate, and have as many privilege, as are incident to a man yet can he not procure a protection against this officer; his mother may beg his life, but none can compound for his death. Speak we this according to men? saith not the Scripture as much? Wise men die (saith David ) and fools die; rich men die, and poor to; and therefore he calls both upon the sons of Nobles, and of the earth to mind the lesson: indeed the Heathens could compare the sons of Adam to Counters, Chess, Stage-plays; in reckoning Counters have their several place and use for a time, but in the end they are all iumbled on a heap; in a game at Chess, so ne are Kings, some Bishops, &c, but after a while they go all into the same bag: on the Stage, one is in his rags, another in his robes; one is the Master another the Man, and very busy they be, but in the end the Play ends, the bravery ends, and each returns to his place; such (and no other) is the estate of man, even in their judgment, all are either weeds or flowers, both wither; all trees good or bad, both die; as dieth the fool, so the wise, saith Solomon, Eccles. 2. In the manner there is some difference, for the matter none; but why do I prove what none denies? Both living and dead give testimony to this truth; the living may take up Job's words in another case; We are filled with wrinkles, which is a witness against us, we wear death in our faces, and bear it in our bones, we put it upon our backs, and into our mouths, and cannot be ignorant of it. Yea, the dead proclaim this lesson, and in this respect (like Abel ) are living Prophets, when dead men; Go to the Word, go to the earth; and they that make their beds in darkness, and sleep in the dust will tell you, that its neither wisdom, nor power, nor strength, nor friends, nor place, nor grace, nor anything else that can exempt from this tribute of nature (Death), as darkness could call it: our Abel here dead speaks this to all his friends; If greatness of estate, feature of body, gifts of mind, chastenes of life, sobernes in diet, diligence in a calling, prayers of the Church, would have given any advantage against death, darkness and blackness had not at this time covered us: since the strong is become weak, let us with Sampson out of the strong gather meat; [Reason.] and see first whence this is, and next how it may be improved for use, that there is no prescription against death. For the first, the holy Ghost refers us to a threefold reason of man's mortality, each of which hath place in all men, as well as any. The first of which [unspec 1] is taken from the decree of God, its a statute enacted in that highest Court, the voice of heaven, that man should once die: this statute we read in Paul's ninth to his Hebrews, and in the entrance into God's book; which as it was laid upon mankind in Adams, so hath it ever hitherto, and shall hereafter for evermore lay hold on his posterity. No man as yet hath breathed, but he hath had his death or translation: no man is yet to come, but he must see either death, or an alteration; so hath heaven concluded it, and who can possibly reverse it?

The [unspec 2] second is taken from the matter whereof all men are made; the Scripture compares man to a house, whose foundation is laid in the dust, whose walls are made of clay, the whole is but a tabernacle, and that of earth, and that of man's building, as Paul (after Job ) tells us: this is the estate of man, of all men; some are more painted then some, but all earthen vessels; some more clear then some, but all glasses; all built of earth, all borne of women, and therefore all short of continuance, as Job infers.

The [unspec 3] third is taken from the proper cause of death, Sin: sin is poison to the spirits, rottenness to the bones where it comes; and where doth it not come? who can say, his heart is clean? Nay, who can wash either heart or hand? John answers the question negatively, no man can acquit himself from sin (if grown) either actual or original; and therefore not from death. Shall we then sum up all, and conclude all under death with the same breath: thus it stands; It is impossible for any living wight to frustrate the voice and sentence of God, to be a man or earth, and not to have a body of earth; to be borne of the unclean, and not to be unclean; therefore its impossible for him to avoid death. Indeed had Christ undertaken our freedom from all deaths, as well as from some; or were there any power, counsel, &c, against the Lord; or could any place privilege any from being borne of women, or made of dust, or tainted with sin, then such might contest with death, and impleade corruption: but since the former is impossible, the latter must be deemed unavoidable. And the • efore now what's to be done?

Surely as men that must travel, [Uses.] stand not to dispute, but [unspec 1] arm themselves for all weather: so must we; die we must, that's already concluded; young and old, good and bad, &c. Whatsoever we be now, we must be dead anon, so saith God; let us say the same, and prepare for it; nay, let's not say it, but think it; nay, not think it, but conclude it with greatest affirmations: you will think strange (perhaps) my pains in this kind, whilst I persuade a mortality; but the argument is both needful and useful; needful in regard of our insufficiency to assume, and unwillingness to apprehend death in our selves: for howsoever we can all say in the general, we are mortal, nothing so suer as death; yet when it comes to our own particular, we dream of an immortality in nature, we never set any bounds to life, we do not resolutely conclude, I must die shortly, I may instantly, this day may be the last that I shall see, this hour the last that I shall spend, this word the last that I shall speak, this deed the last that I shall perform, this place the last that I shall breathe in; and so live by the day, by the hour: but whē we enter the hour, the eldest of us thinks to end it, nay the day, nay the week, nay the yere. Hence the most have a years work to do, when they have not an hours space to live; needful then it is to force this meditation of death upon our harts: and as needful, so most useful; this will mind us of the wofulnes of sin, which turns strength into weakness, beauty into ashes, life into death, a breathing man into a liveliness carcass; this will assure us of the justice and truth of God, who is so pure, that he cannot but threaten sin; so true, that all the world cannot shift his threats; this will work humility, when the goodliest man must be twice a child, and run in a round, beginning with the earth, and ending in the earth, being at last what he was at first, not able to dress himself, to feed himself, to help himself, or speak for help; this (in a word) will work repentance towards God, modesty towards man, diligence in our callings, patience under crosses, watchfulness in all places, moderation in all cases; and therefore this, this must be thought upon. Nor must our thoughts be (as most men's be) short and sudden, fleeting and uncertain, but we must be daily in these contemplations; & particularly, we must consider what it is to die, what goes before it, what comes with it, what follows upon it: for first, before we come to the very gate of death, we are to pass through a very strait, long, heavy lane: sickness first tameth us, which many times is worse then death it self, that renders us unfit for all religious services, prayer, repentance, &c, as being a time not of getting, but of spending; that cleaves the head, and pains the heart, and wounds the spirits, and leaves us so distressed, that meat is no meat, the bed no bed, light no light to us; that makes us catch at death for help: but alas, what help in death, if not fore-thought of?

Oh the misery of a poor creature, that is so pained that he cannot live; so unprepared that he dares not die: he goes to bed, but cannot sleep; he tastes his meat, but it will not down; he shifts his room, but not his pain; death (saith the conscience) would end and amend all, wert thou prepared for death; but to die before, were to loose those comforts one hath, and to fall under those curses that are unsufferable, [unspec 2] &c. But as yet we are but in the way to death. After sickness hath for a time entertained us with sharpest conflicts, it delivers us up to death it self: then the armies of fear display themselves, and stab the unprovided soul through his thickest shield; then two powerful officers seize upon a maimed man at once; death upon the body, terror upon the soul; death hales much like Solomon's officers, and the soul holds (as Joab the altar, so she) the body; loath they be to part, but death will rend them in twain; the conscience the whilst that meditates fear, that quakes, that trembles: Whither am I going? where must I lodge this night? where shall I live hereafter? Oh that I might live! Oh that I might die! Oh that I might do neither! and knows not what to choose; mean while, what case is this man in, whilst death thus rips him up, and thrusts his hands into his bowels to pull out his heart. Ah beloved, we may intimate somewhat of his misery; but it falls not within our thoughts to conceive what his fear, be, who hangs between life and death, earth and hell, thus forthwith ready to drop into flames at every stroke of death, and to sink down, down, down, till he be gone forever. And yet this is not all: when I am dead (saith the carnal wretch), all the world is done with me: he saith truth, all the world, and all the comforts of the world have done with him indeed; he shall never laugh more, he shall never have a moniēts ease more: but though the world hath done with him, yet God hath not done with him; he sends for his soul, (having first taken order that y ^e body be forth-coming) conuents that, and dooms that, & casts that from him with greatest indignatiō, into such a place, such a company, such a condition, as would make the heavens sweat, and the earth shrink to hear it. Well then (beloved), since die we must, since we must be sick, be in pain, in fear, in temptation whilst here; since we must to judgment when we go hence; since that is most true of death, which antiquity hath feigned of the Wolf and Basilisk; if we see death before it comes to see us, we shall then prevent the sting, and poison, and fierceness of it; if it steal upon us unseen, it leaves us dumb, nay dead: be we entreated by all the mercies of God, as we would please him, and pleasure our selves, to take into our thoughts the often meditation of death, and to make due preparation for the same. Tell thy heart every day, when thou takest it alone, in the words of Job, When a few years, (or as the text runs) when the years of number (which are allotted me, namely) are come, then I shall go the way, whence I shall not return: say with him, the grave is ready for me, (indeed graves ); I must die, I must from all these profits, these pleasures, these friends; I must answer for all these deeds, these words, these thoughts; I must be ashamed, cast, cursed, damned, burned, plagued as long as God lives, if I prepare not: I shall be spared, saved, blest, crowned, and be as near to God as a creature can be to his maker, if I do prepare, therefore I must; I must, I will prepare for death. This done without all delays, as a man that is now dying (as well as he for whom the bell toles, though not happily so near to death) set upon two things: First, set thy house in order, next, thy soul. For the first, thou hast persons and things to look unto: to begin with persons; so live with thy wife, being a husband; with thy servants, being a master; with thy children, being a father: exercise such wisdom, kindness, faithfulness, mercy, every day, as thou wouldest do, if thou knowest it to be the last day. And for things (mark me well, •… ken not to Satan who dissuades all seasonable willes, because he would administer the goods, by being timely in this errand, thou shalt not shorten thy days; but having taken thy leave of the world, shalt better attend on death. Things therefore unlawful, restore, (I say again) restore. Things lawful dispose of, and as in a journey (hasty and uncertain) wait the call. But what avails it to set house in order, with Achitophel, and to forget ones self. In the second place therefore. (nay in the first) look to thyself, and since the places be but two, and they so different, go not to hell, so long as heaven may be had: there is no man so forlornely wicked, but if he repent, we may warrant him heaven; if he will not, who can help him? But what must he do? first, he must repent, that is, see his life and nature, confess, mourn, hate sin, and leave all in practice or allowance. Secondly, he must believe, that is, acquaint himself with the Word, and yield consent unto it, apply it to his own particular, and dwell upon it: he must threaten himself in every threat, curse himself in every curse, bless himself in every promise. Thirdly, he must die daily to sin and the world, he must live daily in the constant practice of all duties, religious towards God, righteous towards man, private in his place & calling. And so if he doth (in truth & uprightness, though in much weakness) there is no heaven, if he go not to heaven: if he do not thus (out of a presumption of mercy, of life, and I know not what), there is none in hell if he be not one. Up then (my brethren) and foreslow no time: now the wind serves, hoise up sails, now is the market, make your provision; now is the seeds-time, sow apace, as yet you have all advantages from grace and nature, Word, Sacrament, wit, memory, sense, strength, &c. Now apprehend the opportunity, repent and be pardoned; believe and be saved; obey, and be forever blessed: if any hath persuaded himself otherwise, my soul shall weep in secret for his destruction, which I know will be as certainly effected, as now it is plainly threatened. Be entreated then, let God entreat you, and once over-rule you: you must die, you must die but once; being once dead, you return not to make a new preparation; do that once well, which being once well done, will make you men, nay more then men, then Angels forever. And this is the use for our selves. A second respects our friends.

Must all die, is there no remedy? then must we have patience [unspec 2] in our friends departure: a common lot, no man should shrug at, even in the Poets judgment: who quarrels summer for some heat, or winter for some cold? a thorn for pricking, or a brier for scratching? who is angry that he is framed like other men, subject to like hunger, like thirst, like sleep? and why (I pra'y) should not our friends resemble others in their death, as well as in their birth? we would not have them have more eyes or hands then others, and why more days? what do we make of life, what of death? surely to the godly, life is but a prison, death is an advantage. Say our friends were tied in prison, would we begrudge them liberty? say tost on the seas, would you envy them the haven? say doubtful in the skirmish, would you be sorry for their victory? nay, say but beaten with a tempest, would you not wish them at home? Believe it, Brethren, this world is but a sea, a prison; this life a journey, a warfare: if God hath prevented our wishes, shall he be returned frowardness? shall we trouble the air with needless cries, my husband, my husband, my father, my father, as if we were the first widows and Orphans in the world? no, let them mourn without hope, whose life and death is without hope: as for Christians, who die living, and live dying, they loose nothing by death but what may well be spared, sin, and sorrow; they meet with nothing in heaven worthy tears; they go not from, but to their friends; not from, but to their home; not from, but to their joys; a change indeed they have, but to their gain. For first, so soon as death arrests them, the world is well amended with them, especially for the soul; howbeit the full accomplishment of their happiness is rejourned to the last day, that day of refreshing, that day of rejoicing, that day of marriage, of solemnity: then a full, a blessed change shall evidence it self to the whole world: and this change, if we speak in general, is only in qualities (as all alterations be) not in substance, the metal is the same, only it is refined; the stuff the same, only it is trimmed; the body and soul the same, only it is newly clothed. If we descend to particulars, the change will be found to be in these following: in body, soul, estate, place, company: for the body, that is stripped of all sinful and natural defects (the abortions of sin), and filled with all heavenly complements; of mortal, it becomes immortal; of corruptible, incorruptible; of natural, spiritual, (that is, not needing natural helps or props; there is no use of meat, apparel, sleep, beds, &c) of dishonorable, glorious, like (in its measure) to the body of Christ which is the standard. In short, whatsoever might make to the annoying, blemishing, dishonoring, disquieting of the body, is removed; whatsoever might make it amiable, active, honorable, glorious, comfortable, is added; the glory of the Sun will be but darkness to it. For the soul, that is first eased of all the rags and relics of sin, delivered of ignorance, pride, self-love, &c: delivered next of all the consequences of sin, griefs, guilts, fears, accusations; yea, delivered of all things, which may any way import an imperfect state, though an upright heart, as faith, repentance, hungering after righteousness, &c: and then in a second place, it is filled with the image of Jesus Christ. First, all the powers and faculties thereof are perfected and advanced above the ordinary strain of nature: next, all those vessels are stuffed with knowledge, love, and all things else that are there requisite: and not only so, but the soul is furnished with all the attendances of Christ's image, everlasting joy, perpetual peace, a constant correspondency and communion with God: and in brief, whatsoever might offend, stain, blemish, the soul is removed; and whatsoever may enrich it, ennoble it, and make it blissful, is (according to each man's measure) added; And thus of the person. The rest we dispatch with all speed, for the estate thus; there shall be nothing that shall be wanting, that shall trouble, distract, or discontent; there shall be nothing that the soul shall then desire, but there it is. For the place thus: there shall be nothing less then what shall be desired, nothing more that can be desired: what it is, the Word nowhere (for ought I know) tells us. The Church on earth is more tich thē gold, more precious then pearl, more bright then the Suaue, more glorious then the Moon; but what is there to be seen, Paul could not utter; we cannot conceive: only this we know, that none shall be ever weary of it, or willing to alter it. Lastly, for the company, there be of three sorts: first, Angels, who shall not then terrify, but attend; the worst and lowest servant there, shall be as an Angel. 2. All the famous and godly men that ever lived: there shall we meet with Adam, abraham, &c: there shall we be acquainted with David, Paul, &c. 3. The blessed Trinity, there shall we see him who hath done and suffered so much for us: him, whom the Fathers before, and since his incarnation so much longed to see, Jesus Christ the blessed: all which considered and believed, what can we less do then abandon all fruitless and fleshly tears for friends departed? what way are they gone, but the way of all flesh? with whom do they live, but with Samuel, with God? where are they, but in better place and case, with better friends then ever before? Instead of carking, therefore do two other things, first, whilst friends be present, do the part of a friend in praying for them, in calling upon them, and in fitting of them to death, that so thou mayest have peace in thyself, and hope of them in their departure: Else when thy conscience shall say unto thee, Wretched man, thy wife, thy child, thy charge is now dead, and (for ought thou knowest) in hell; if not, no thanks to thee, for thou wast never the man that would call upon thē, pray with thē, or mind them of their departures: when (I say) thy conscience shall thus greet thee, thou shalt not tell how to take it. Secondly, when they are gone to bed, and fast asleep, awake them not with thy cries, but make ready to follow after, so the time shall be best redeemed, the loss and cross best improved, and Satan (who loves to fish in such troubled waters) most prevented; and so far this use.

We will touch upon a third as we pass, and that is this: must [unspec 3] we all die? then here is a cooler for the wicked, and comfort for the godly. The wicked holds all his comforts only for term of life; death ends his wealth, his glory, his peace, his joy, his comforts, his contentments; all his portion is only in this life, saith the Prophet; all the sweet he hath, foregoeth death; after he hath a portion indeed, but it is a portion of fire and brimstone, of storms and tempests, of anguish and tribulation, of shame and confusion, of horror and amazement in a firy lake, from the presence of God in the midst of cursed spirits. Thus death must needs be terrible to him, but as comfortable to the godly; for it makes his crosses as short, as the [unspec 4] others comforts; the wicked cannot promise to himself comforts of an hours length, nor may the godly threaten himself with crosses of an hours continuance: death in an instant turns the sinners glory into shame, pleasure into pain, comfort into confusion; death in an instant easeth the godly's body of all pain, his soul of all sin, his conscience of all fears, and leaves him in an estate of perfect happiness. Let then the godly comfort himself in those thoughts, which kill the wicked, even in thoughts of death; let him for outward troubles resolve, that death will be to him (as Michal once to David ) a mean to rid him of the hands of sorrow; so that afflictions shall meet with none other then Saul's messengers did, a dead trunk instead of a living David: let him comfort himself in the thoughts of his own death, as once Esau in the thoughts of his fathers, The days of mourning (said he) will shortly come, then I will slay my brother: but the day of refreshing (let the Christian say) will shortly come, and then I will slay my enemies, pride, unbelief, self-love; yea, all corruptions, all temptations, all miseries, which stand some above us, some about us, as the insulting Philistines about Samson, shall end with the same blow, and fall with the same clap with our selves: happy they whose misery is no longer then life; but woe be to the wicked, whose iolity ends when death enters, and whose torments suruiue death itself, and so we leave Samuel to his rest.

Well, Samuel is well himself, but in what case doth he leave his poor neighbors at Ramah, that the Text now speaks, and it is my trouble (yet better one then all troubled) that I must speak it so briefly: Israel, saith the Text, Jacob's issue, God's people, all Israel, distributiuely taken, that is, of all forts some were gathered in great troops, either by public command, or of their own voluntary, or both ways; first to lament, according to the then custom in most solemn manner Samuel's end, and their own loss; and next (to honor him) at his burial in his Ramah. Here you see we have far to go, and little time to spend, the faster I hasten, the more you will hearken, and then I run: the points, which in a passage or two must be touched from this part, are two; the first is this, Samuel a public and prositable man dieth, Israel publicly mourneth: you see what followeth; [Doct. 1] Great and public losses must be entertained with great and public sorrows; sorrow must be suited to the loss, as a garment to the body, a shoe to the foot; when the cause of grief is great, the measure of grief must be answerable. This is one principle, when a good man and neighbor dies, there is cause of great sorrow: this is another, the inference will soon follow, and result hence, and that is our conclusion; Good men of public use and place, [Doct. 2] should never pass to the grave vnlamented; their death should be considered and be wailed. Shall we prove this? God complains when it is not so, in Isaiah, The righteous perish, and no man considereth it. Next the Church hath practiced ever this: when Jacob died, he was lamented; so Joseph; so Josiah; so Stephen. Thirdly, wicked men have performed this for good men, as Joash for Elisha; O my Father, my Father, the Chariots of Israel, and the Horsemen of the same. Fourthly, good men have performed this for wicked men, when useful Governors, as David for Saul, 2. Sam. 1.19. Lastly, Lastly, reason calls for it; we must mourn, in respect of the cause of such men's deaths; not private, but public sins too. [Reas. 1] God never beheads a State, a Country, but for some treason. If Samuel die, it is because God is angry with the people: the sheep be not thankful nor fruitful, therefore the shepherd is smitten.

Secondly, in respect of the consequents; take away good men, and good Magistrates, and secret sinners grow open desperate; the State lies open as a field vnfenced; the godly either, mourn with Israel, or hide themselves with David. The righteous is taken away from the evil to come, saith Isaiah; there's a storm coming so soon as he is housed.

Thirdly, in respect of the loss it self; righteous men in the time of peace are the pillars of a State, they uphold the Island, saith Job: In time of war and peace the horsemen and Chariots of their Israel; like Solomon's waiters, for safety and honor; as needful in a State as the head in the body, a stake in a hedge.

Now should it be thus when useful persons die? [Use.] what then shall we say to these times, wherein men have not put off piety only, but nature also? No marvel if the Prophet complain the righteous perish, and no man considereth it in heart. The wife perisheth, and the husband doth not consider it; the parents perish, and the children do not consider it; the children perish, and parents do not consider it; few such brethren as David to Jonathan; such husbands as Abraham, such children as Isaac, such fathers as Jacob. These long, and long felt y ^e loss of their dearest friends: but now one month is enough to wear out all thoughts of a brother, nay of a child, nay of a mother, nay of a wife; nay in the nearest tyes, one in that space may be buried, a second wooed, a third married. Now when nature dies, shall we look for any life of grace? When these so near be forgotten, can we hope that the righteous shall be remembered? The righteous said I? nay his death is some man's life, they sit like Ahasuerus and Haman drinking, when all Israel is lamenting; they shoot with Gath and Askelon, as in the day of harvest; & (like impure Philistines) sport themselves with others miseries. But stay yourselves (profane mockers) died Samuel like a fool (as David speaks of Abner )? or is his death any advantage to you? No, his death is his own gain, but your loss; his death tells you, that you must die; those souls of yours must be torn from your bodies, those bodies of yours must be mangled by death, after death you must be judged, after judgment plagued a 1000 years; when that's done, then another, then another, and another, and another; so long as God lives, so long your plagues shall last. His death tells you, that you are left as Israel in Moses absence, naked. The righteous being removed, you lie open to all sins, snares, temptations, sorrows, and have none to case and help you by his prayers. Your secret joy at his death shows you to be secret hypocrites: for what true member can part with a fellow member, without some sorrow? your rejoicing at calamities, presages your own miseries, as Solomon tells you; and therefore tremble, and mock not; mourn and jest not; say (if not in love to the righteous, yet) to yourselves, My Father, my Father, the Chariots of Israel, and the horsemen of the same. But let us afford them a little mirth here, that have none else-where; and for our selves, since God complains, that the righteous perish, and no man considereth his death, lets spend some thoughts upon that point, That the righteous perish, who seeth not? Nay alas who seeth it? The Lord hath been upon [unspec 2] us these many years, and comes not in favor to weed out the worst, but in displeasure to gather the ripest; amongst the sons of Maieslie, he hath smitten at the chiefest; amongst our Nobles he hath taken of the best. Come to the gent •… e, and the best go. Nay, what shall we instance any farther? Death hath been at the Court, in the City, in the Country, in the University, in places of highest mark, of greatest zeal, and hath fetched away the best, of Princes the best, of Nobles the best, of Magistrates the best, of Captains, of Scholars, of Christians, of all sorts (all most) the best; and should not this be considered? But there is more then this, in the Egypt of this world; we have hitherto found a Goshen: hitherto in hardest pressures, & worst measures David could go to Samuel in Ramah, and there meet with good counsel and comfort: but now both Samuel himself dies, and poor David must fly. Shall I (beloved) speak as the thing is? In the fall of one Cedar of Ramah we have lost much shade and shelter; in the splitting of one vessel of price (wherein we had all our interesses and adventures) we are all losers: what we have lost, we shall better see seven years hence, then now: but losers we are, all losers; Wife, Children, Neighbors, Friends, Minister, People, all losers; so that here that is verified, which was anciently uttered of another, in one we have lost many; a chaste Husband, a tender Father, a religious Magistrate, a kind Neighbor, a good Church-man, a good States-man; in few, a Samuel. Speak I this after the flesh to please? No, I speak it for use to profit: I report myself to your hearts. You tell me that you have a public loss, your mouths have uttered it, your faces speak it; my ears, and eyes have received it from you: and if so, then see what follows; if we have Israel's loss, we must make Israel's lamentation; if with them we have lost in one many, at once much, we must be much and many in bewailing this loss. Is our case Naomi’s? say with Naomi, call me pleasant no more, call me bitter, for God hath fed me with bitterness, and witnessed against me: by denying me this comfort, he testifies my unthankfulness for it. Is our place David's? let us take up David's words with David's affection; I am distressed for thee brother Jonathan, very pleasant hast thou been to me, thy love to me was wonderful, passing the love of women. Are we as David to Saul, Isaac to Rebekah, sons? Are we as Jeremiah to Josiah, Prophets? As David to Abner, Kinsmen? are we by any name entitled to this loss? mourn, then mourn, not as the infidel desperately, nor bitterly as doth the froward; but soberly as did David, when Abner's death put him to a fast. As God in life, so let us in death put a difference betwixt Samuel and Jehoiachim; let the one be buried in silence without an, Ah my brother, Ah sister, as Jeremiah describes it in his 22. Chapter: but for the other, all Israel must mourn with an holy mourning. Let his dearest yoke-fellow say, Ah mine unthankfulness and unfruitfulness. let children say, Ah our disobedience and stubburnesse! and servants, Ah our idleness and untrustiness! and all, Ah our folly and frowardness! Who could not see virtues through frailties, and corn through chasse, til we had lost all. These sins of ours have stripped us of a Samuel, and covered us with darkness. He is gone, the arm and shoulder is fallen from this our little body, the sooner for our sins; let us see it, or else what abides us. In the body what medicines cannot do, cutting must; what that cannot, burning must, or else nothing, (saith the master of Physic). It is so in the soul to, Oh that we could see it! In our friends sicknesses we have been medicined, in private distresses lanced, but in the loss of public persons the Lord proceeds to burning. If these wounds upon the very head of us strike us not down. What shall next be smitten but our heart it self? Well, Israel laments, and he hath cause; what do they next? that next we must hear.

They bury him, and the place and manner be observed. For the place, they bury him (at his house in Ramah), the ancient and the Manner house, his father dwelt there before him, 1. Sam. 1; where also you may be informed touching the town. Whereas there were of Ramahs four or five, this was Ramah Zophim in Mount Ephraim, which borrows his name from the situation of it; it stood high, and the name importeth no less. In this Ramah Samuel sometime lived as a Magistrate, and here he is interred. For the solemnity of the Funeral, it is such as argues Israel's love, and Samuel's worth, they do him all the honor that is possible. First, (Israel) the first borne of men, the glory of the world comes to the Funeral, (all Israel) all at once in the same place; they come from far, they come upon the wings of the wind, they come (to lament) all mourners they come (to bury him) to bury him in his own town, (at his own house); what can be done more in Samuel's honor? To be buried is an honor, buried in ones own country much, in his own place more; but to be so buried as Samuel was, in such a place, by such a people, with so many tears, so great a solemnity, this is Samuel's happiness, and the Saints honor. You see then our third doctrine.

An holy and profitable life ends in an happy and honorable death: [Doct. 3] life is deaths seeds-time, death life's harvest; as here we sow, so there we reap; as here we set, so there we gather, of holiness, happiness, and of a blessed life, a death as blis-full. He that spends himself upon God and man, shall at the last have all the honor that heaven and earth can cast upon him. So Samuel found it, so Jacob, few men comparable to him in holiness, as few so honourably buried. So Asa, Hezekiah, Josiah, David. &c: but especially for Josiah, and Hezekiah, those great reformers, those profitable members, the text takes special notice of their obsequies. Josiah having received his deaths wound abroad, is brought home in his chariot, and much honor attends him to his grave; he is buried amongst his fathers and friends; all Jerusalem, nay all Judah, and the neighbouring towns are mourners; nay not professors only, but Preachers too, as Jeremiah is expressed. These so mourned, as that their lamentation grew into a prouer be, Zach. 12. God and man concurred in this, that Josiah's name should never die. And as for Hezekiah, the holy Ghost points us to his life and death; in his life time he was of greatest use for Church and Common-weal, therefore when he died, Israel slockes to the burial; and where is he buried? in the chiefest Sepulcher of David's sons, and how? with greatest honor; all Israel (saith the text), and Judah too met together to do him honor at his death, 2. Chron. 32.33. He studied their good in life, they his honor at his death: thus a profitable life resigns to an honorable death: thus are they honored of all that mind. God's glory, and the common good. A matter of less marnell, [unspec 1] if we consider three things: First, that God hath undertaken taken it shall be so, They that honor me shall be honored by me, saith truth and honor it self: and in the hands of [unspec 2] wisdom is honor, as well as wealth, Prov. 3. Secondly, all matter of disgrace is removed by death, life and sin in the godly die together: when God divides the soul from the body, he separates sin from both; sin for the punishment he will not smite; sin for the stain, that shall not blemish. [unspec 3] Thirdly, he sways the hearts of men to thoughts of mercy towards his, when once departed; having first covered their sins himself, he wipes the remembrance of them out of the heart of men, and presents them with a daily view of grace and virtue. Thus Samuel that was so much quarrelled in his life, is as much honored in his death; when he dies, man's en •… e dies, his own corruption dies: God will see none iniquity in Samuel, men after God shall do the like.

And is this so? then here we see what course must be taken, [Use.] if we will arrive at honor; men may dream to meet with honor in many paths; they may think to make their name by other means: but when they have tired themselves in seeking this in by-paths, as the young students Elyahs body, they must with them seek in heaven, if ever they will find. All honor comes from above, and there rests where the God of honor places it; so that he must be won by a godly life, before that honor can be obtained. Believe it (brethren) nothing mends the name, but what mendes the soul; Nebuchadnezzar may have wealth, Achitophel wit, Herod speech, Sh • bna a tomb, Ahab all, and yet be base and contemptible. Doeg may fawn, Diotrephes climb, Jezebel paint, Absalom plot, and yet leave their name as a curse: these, these things that grow out of the dunghill, or dust, will never build a name of honor, because they will never work any life of grace. The only way to honor is through virtue, in the Heathens judgment; a speech as true as truth it self, if we understand it of the exercise, not of moral virtues, but of saving grace. A godly fruitful life, hath a fairer prospect towards honor, then all the advantages in the world besides. Be one as poor as Onesimus, yet if Onesimus, that is, profitable, his name outliues him: be one as great as King Jehoram, or Jehoiachim, if he idle out his life, he dies undesired, he lives vnlamented. In the second of Chron. 24, we have two notable instances in one Chapter, to this purpose; the men are Joash, and Jehoiadah, the difference much betwixt them; the one was a king, the other a subject: in life this ods, the one was truly profitable and godly, the other contrary; in death therefore thus they are differenced, Jehoiadah waxed old, the other was rotten before tipe: next, Ichoiadah died naturally, the other by a violent hand: Ichoiadah in the love of all, the other in the hatred of his own men: Ichoiadah buried amongst the kings; the other denied that honor; the reason? Ichoiadah (saith the text) had done good in Israel and towards God and his house, Joash neither: what is the inference? surely this, the memorial of the righteous is blessed, the name of the godly shall remain forever. God hath allowed both the good and the bad their portion; the righteous hath a double blessing, the wicked a double curse upon his name. The blessings are these; the name of the righteous is blessed, his memorial precious, his name a perfume: secondly, his remembrance is forever, Psalm. 112. The curses these, the name of the wicked rots, it quickly comes to nothing; whilst it lasts it stinks like carrion, and at last is left as a curse behind him, as Isaiah saith. What we hear spoken, we see executed in all ages. Consult with your own experience, and tell me whether the names of Idolaters, drunkards, adulterers, swaggerers, be not rotten and accursed; in despite of all titles, offices, policies, favors whatsoever: when in the mean the righteous (notwithstanding all slanders, clamours, imputations, and aspersions) is of blessed name and memory; and if so, feed upon the wind no longer, build Babels no more, lay no more foundations in hell, whilst you think to erect a building by flattery, baseness, dependency, lying, swaggering, &c: but go to the Lord of honor for lasting honor; pray much, read much, hear much; honor him in all the passages of his worship, and you have his word for your preferment: and as for men, be to them as Jehoiadah was, profitable, and they shall be to you as Israel to him, merciful. Ah the fruitful liver finds mercy in his death, his conscience favors him, and hartens him upon death it self: the Angels of God (those officers of heaven) comfort him and fetch him in all state to his crown, the Lord of glory receives him with all honor, and puts upon him the glory of heaven the Saints departed regard him as a part of themselves, of Christ; the Saints living honor his name, and follow him to heaven, with their loves and affections: the wicked have a word of commendations for him, and the blind Balaam can say, O that my end might be like his! thus honor and happiness (and nothing else) abide us hereafter, if now we can lay forth our selves to God and man's advantage. But for the wicked who bestow themselves in the world like drones in the hive, who either have no calling, or do no service, and towards God so demean themselves, as if they were his betters; scorning his children, scoffing at his Word, trampling upon his Name, his Sabbaths, his Worship; let them never deceive themselves, their names shall rot, they shall find no favor in death, their consciences shall brawl them out of all quiet: men shall risle into their hues; their whoredoms, treacheries, villainies shall fly through the world; every drunkard shall sit upon them; every rake-hell judge them, censure them, libel them. In the mean, whilst that the name is thus torn below, the soul is brought before the Judge, convicted, committed to hell; covered with shame, delivered up to everlasting contempt. O then be not cursed, but blessed, be happy, be honored, be well thought of in life, well spoken of after death; be righteous, be humble, be serviceable; this is the way as heaven tells us; a Samuel's life will draw on a Samuel's death, nothing else.

In a second place, let this afford a double comfort to fruitful [unspec 2] members, and faithful Christians: First, for themselves, let them know that the world will change ere long; the wicked, who have now the applause, must down; the godly, who as yet are under shame, shall shine. The wicked (as one speaks) are like hawks, of great esteem whilst living, but after nothing worth: the godly (on the other side) are compared to tamer fowl, which are husht forth, and little heeded whilst living; but after death are brought into the Parlor. Semblably in the days of life, impiety hath the hand: after death the difference is as much between Saul and Samuel, Joash and Iehoidah, as betwixt the Faulcon and Capon, Hauke and Hen. Yield then (beloved) to the worlds sons; let them have the place, give them leave to speak; the time will come when honor shall know its home, and innocence have its crown: all the wiles in the world shall not keep the wicked from contempt; nor all the wits in hell the godly from honor. Samuel's name may be over-cast and clouded for a time, but in the end his light will show it self. Whilest he is present, he is not valued, his sons were naught, his place mean, his government vile: but this is Samuel's honor, when gone, he is mist; when dead, he is lamented; all Israel strives to do him all honor; blessed be that life that ends in so glorious a death; thrice happy that man, whō Angels, [unspec 2] God and all men do strive to honor. Next for the godly friends, they have wherein to comsort themselves, for as much a holy life empties if self into an honorable death. A true Christian may travel in life under troubles and contempts: but mark his end, and you shall find (as peace, so) honor. When he is buried, a true and honorable funeral is solemnized: even mourn not in the face, but in the heart; respect him not in show, but in truth; their consciences reverence him, their souls find a miss of him: the Angels of heaven man him in a goodly train to heaven, the Saints on earth follow him with greatest affections to his grave: seven, nay thrice seven years after the funeral he is not forgotten. Thus are the men whom the great King loves honored: if any of ours have performed such a life, that he hath attained to such a death, there is no place for repining. If God slay Aaron's he must be silent: If he honor ours, shall we murmur? What, shall Bethuel part with a daughter; Laban with a fister for an Isacks sake? Shall Barzill • i in his age part with his staff, his son, when he is to live in David's Court? Shall men and women bear with patience the absence of dearest friends, when it is for their outward preferment; and when Christ would marry a child, prefer a friend, advance our acquaintance, should we stand off? No: if this be the worst that death can do to the godly, to strip him of his rags, and clothe him with robes; to free him from all contempts, and possess him of greatest honors; to redeem him from all shame, and to crown him with glory in the harts, mouths, consciences of men, in the face of heaven and earth: lets never frown upon friends departure, but rather see (if possible) the messenger of this good ridings, and bless the Lord for our aduācemētsin theirs. Indeed (beloved) we weep too fast, when tears deny fight of mercies: in the death of Samuel there is game to him, as well as loss to us, both should be remembered. I know many present sensible of the one, I shall be wrongful to conceal the other. Truth it is, there is fallen a great man in Israel: But how fallen? like Abner upon a violent hand? or died he like a fool? Was he insensible of his estate? Were his hands, his mouth, his heart tied? Was his end without honor? No brethren, he died in a full and ripe age, when the Lord had made the most of his life; he died in peace, he died with hopes of life in his heart, with words of grace in his lips, and his Sun did set in the highest point, in greatest brightness: time, place, manner, company, men, Angels, God, and all conspired together to do him all honor in his death. Bless the God of all spirits for this, all ye that are interested in the same profession and religion. Bless the Lord for this, that he so died, in such a place, in such a time, in such a sort, as the devil hath received a foil, and religion grace and honor by it. And thus Israel hath done his part in mourning, in burying Samuel at his house in Ramah.

Now where is David? soon after Samuel's death, you find him in the Wilderness of Paran; and this clause is like a corner stone, of double use, it closes one course and beginneth another. This Paran was a Wilderness, vast and fearful, mountainous and rocky, hither David eft soones repaired, when by Saul he was persecuted: But why at this time? truly now he hath fewer friends then before. Samuel he much used before, as the story showeth us: but now Samuel is gone. Now again he hath more enemies then before; Saul will be more bitter, false friends will be true enemies: yea now Ramahs refuge (perhaps) will yield persecutors, and Samuel's sons as like to hurt as harbor him; so that it is time for David to fly. I should do you the greatest wrong to pursue my meditations at large, give me leave to mind you of my thoughts, and I will favor your patience. What a shame is it for Israel, for Ramah, for Samuel's house, that when the Old man is gone, David dare stay no longer amongst them? O what a shameful change is this! what a blemish to Samuel's successors, to all the Country! you that be in Israel surviving Samuel, take unto you the heart, spirit, courage of Samuel; when persecuted David comes unto you for succor, drive him not into the Wilderness; and let the friends of Samuel continue the life of Samuel in their houses and behaviors. Ramah was a City of refuge for distressed stressed persons, an habitation for the Levites, a College for the Prophets, thither David was ever welcome; for David to be thrust out by Doeg, to be coursed frō Ramah into the wilderness of Paran, is such a blemish to the place as can never be washed out. But why (to go on) fears David more now then before? good reason, Saul and all like Saul will now show themselves, and turn the inside outward. Samuel's death is twice mentioned, and either time a shrewd pranke of Saul's: first, he persecutes David, as here: secondly, he runs to Witches, 1. Sam. 28.3, 7. In Samuel's life-time Witches went down: but when Samuel was dead, Saul can relish sorcery well enough. Thus the thoughts of many hearts will be discovered upon a Samuel's death; let Jehoiadah be buried, and Joash will come to his bent again. Let Solomon's head be once laid, good men, wife men, a fathers friends will be neglected; green heads, worthless persons shall be entertained: Rehoboam would not have done so in Solomon's days; but he is dead. Look to it, look to it (my brethren) all ye that have professed love, zeal, religion in Samuel's days, that now you show not Saul's spirit; be settled, be resolute still for God, for the Word, for profession, since the precept and the promise, and the promiser, and heaven promised stands as they did. If now any of you shall steal from God, and fly to the enemy; shall give over his profession, and turn persecutor, scoffer, &c he proclaims his own hypocrisy: God from heaven proclaims him a traitor, and will follow him with a crying conscience, and restless heart, till he hath laid him as low as hell. But whither flew David? a poor refuge he hath yet some; though Samuel be dead, yet he hath a shelter, such as it is; David's life hangs not wholly upon Samuel's. The sinners of Zion now opened upon him, and followed him with full cry, Now his friend is gone, now his God is dead, now we will be upon him, &c Upon him! foolish men, his God dead! David's God lives, though Samuel be dead. His friend he hath lost indeed, but not his father; he must no more to Ramah, but in Paran there be rocks, houses; in heaven there is a rock that will never fail: blessed be the Lord for this comfort; when the devil roars, and the wicked rage, his David's are carried upon wings into the wilderness, where they find a place. What shall I say more; Samuel goeth to heaven, David must abroad, both must from Ramah: see what death can do, it maketh a divorce betwixt dearest friends. What of that? Therefore trust not in friends, therefore dote not upon friends; therefore call upon friends whilst present, and say, this child must cease to be my child, this father to be my father, &c we must be to one another, as if we had never been with one another; and therefore think of a departure. Therefore (in the second place) make sure God's love, get him to be thy friend, and that friendship is impregnable. Children thou mayest loose, and wife, and parents, and friends; death can sweep away these: but thy God thou canst never loose, if once at league with him; come what will come, he will be ever for thee, ever with thee; if in prison, he will be there; if in exile, there; if in the seas, there; where thou art with prayers, he will be with comsorts. And therefore if a servant, get this Master; if a child, this Father; if a widow, this Husband; and then though all friends die, yet thou shalt live so long as the heavens last, and Christ Jesus lives; and live in peace, and die in hope, and rise with joy, and reign in glory.

Thus Israel and we have brought two Samuel's (theirs and ours) to their lodging; both faithful in their places, honorable in their deaths; both so near in agreement, that in the story of the one, you may read the life of the other. My Text here ends it self, and proceeds no lower into a particular commendation of Samuel; and therefore if I follow my Text, rather then the times, it will not be offensive. Indeed Samuel is like to such fruit as is ripe, and good when it is gathered, yet better if it lie a while: let him have a time of mellowing, now he is gathered; and his own worth and our want, will set lum far beyond all verbal praises. In the mean, lets turn our selves from praising man, to praise that God, to whom the praise of all that is praise-worthy is only due, &c.

I Was requested to enlarge and refine these points, but I find so much written of these arguments already, that were is not more to satisfy others then myself, thou shouldest not (Reader) have been troubled thus long. If thou canst get anything by these broken notes as they be, do; if God ever make me able to do thee a better turn in any other kind, I will. In the mean, the blessing of God be upon us and our Church.