AS every thing is beautiful in its season, so words when spoken in due season, are like apples of gold in pictures of sil­ver. And therefore it is the great work of a Preacher to consider the state of the people to whom he preaches, so to prepare his work before hand, as that he may hit the mark, knock the nail on the head: The Preacher sought out acceptable words; now generally those words are most acceptable to, and best received by the hea­rers (especially intelligent hearers) that are suited to their present condition. Good words may be vain words in a preachers mouth, and they are ever­more so, when they are either inconsistant to the argument in hand, or else altogether unsuitable to the capacity and state of the hearers. I consider­ing therefore the secret hand of God upon this Con­gregation, [Page 2]in taking away that eminent Servant of Christ, Mr. John Sympson, thought it incumbent up­on me to speak something at this time that might be suitable to the present dispensation of God towards you, and in my meditations this Scripture was cast in, Jesus wept. The occasion of this text is known unto you; in the begining of this Chapter you read that Lazarus was sick, and the news thereof imme­diatly sent to Jesus; who notwithstanding he dear­ly loved him, yet (as the sequel of the story acquaints you) he doth not presently go up to Bethany to visit sick Lazarus, but maketh a stay for several days; the reason whereof is at hand, viz. That a sentence of death might pass upon beloved Lazarus, and he be laid in the grave, and a stone rouled upon him; and all this in order to the manifestation of the glo­ry and power of Christ in his resurrection. It is good here to note, that as Christ here dealt with Lazarus, so he doth often deal with his beloved Spouse, his Church on earth: the Church she is sick, lieth lan­guishing, and nigh to death; report hereof is made to Christ in heaven, and he is desired to come and visit his sick Spouse; Christ, though he loves his Spouse with a dear immutable love, yet he seemeth to turn a deaf ear upon this request, and carrieth it as if he did not mind Zions concernments, as if he cared not how she was abused and trampled on by this wicked persecuting world; but the reason (as above) lieth here, that so a sentence of death might pass upon the Church, and upon all her concerns and glory; and all this in order to the manifestati­on of Christs glorious power in her resurrection, [Page 3]that he may appear to be the great God, that can raise deliverance out of the dust, appear for his peo­ple when there is none shut up or left.

After Lazarus had been in the grave four days, Christ he comes up to Bethany, and the sisters of La­zarus, viz. Martha and Mary, they come out to meet Jesus; first Martha she cometh, ver. 20. and she saith, Lord, if thou hadst been here, my brother had not died, ver. 21. After this comes Mary, vers. 32. and she falls down at Christs feet, saying, Lord, if thou hadst been here, my brother, had not died. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the Spirit, and was troubled, and said, Where have ye laid him? They say unto him, Lord, come and see. Jesus wept.

There is very much wrapt up in the bowels of this little Text: The text opened. Here we may take notice of the huma­nity of Christ; it appears by Christs weeping that he is perfect man, as well as perfect God. That Christ wept, is to be referred, not to his Divinity, but to his Humanity; and so we shall find that Christ was subject as to this, so to all natural infir­mities; as hunger, thirst, weariness, &c. which may comfort the Saints that groan under natural, as well as sinful infirmities; and that from the reason why Christ was made in all things like unto his bre­thren; namely, That he might be a merciful High­priest, Hebr. 2.17, 18. And though Christ be now in glory, yet he is touched with the feeling of the in­firmities of his people here on earth, Hebr. 4.15. so touched, as that he cannot but have compassion on them under all their pressures and grievances whatsoever.

Do'st thou then groan under natural weaknesses and infirmities? Go boldly to the throne of grace, (which is the use the Apostle makes of this doctrin, Heb. 4.16.) and spread thy weaknesses and infir­mities before the Lord, and thou maiest in faith ex­pect grace to help in this need, that Christ should enable thee to bear up under these weaknesses, until mortality shall have put on immortality.

But to come to the thing I intend, and that is the occasion of Christs weeping, which was the death of Lazarus, a good man: whence I shal observe and prosecute this Doctrine;

Doctr. That it is a Christ like frame of spirit, to be deeply af­fected with, and to mourn over the death of such as are truly gracious.

Here's Lazarus a good man in his grave, and Christ he weeps over him: you have a weeping Christ over a dead Lazarus.

When old Jacob an eminent person was buryed; it's said Gen. 50:10: ( That they mourned with a great and sore lamentation, and that for 7 dayes together. And so when Moses (that eminent servant of the Lord, that brought the children of Israel out of Egypt very neer to the good Land) died, and was buried by a secret hand, it's said, the children of Israel mour­ned for him 30 days, Deut. 34.8.

M [...]eerly beloved, you have lost a Moses, one that was valiant for God in former times, when the people of God in England were coming out of E­gypt, & he hath been an eminent leader to the saints in their wilderness state, and God did often take him [Page 5]to the top of Pisgah, and gave him their glorious visions, and that not onely of heavenly Canaan, but also of that glorious land of rest and righteousness that the Saints shall injoy in this world, when the mountain of the house of the Lord shall be advan­ced upon the top of all mountains, and the King­domes of this world become the Kingdomes of the Lord, and of his Christ; of which things he hath often spoke unto you in much life and power. Now that such a Moses should be taken off in the Wilder­ness, while the people of God are yet short of this good Land, is matter of great humiliation.

Likewise you find the same spirit in those Christi­ans, Acts 20. that Paul (the great Apostle of the Gentiles) did there take his farewel of, saying, ver. 25. And now behold, I know that ye all, among whom I have gone preaching the Kingdom of God, shall see my face no more. It's said, 37, 38 verses, And they all wept sore, and fell on Pauls neck, and kissed him: Sor­rowing most of all for the words which he spake [that they should see his face no more]

David also is exceedingly affected in this kind, Psal. 12.1. Help Lord, for the godly man ceaseth, for the faithful fail from among the children of men. And so the Church, Micah 7. Wo is me, for I am as when they have gathered the summer-fruits, as the grape­gleanings of the Vintage; there is no cluster in me— The good man is perished out of the earth: and there is none upright, among men, &c.

And the Prophet Isaiah, Chap. 57. vers. 1. laments and bemoans the spiritual security of the children of Israel, exprest by this, That they did not ob­serve [Page 6]& take notice, neither were they affected with the perishing & taking away of the righteous, and the merciful man, and chargeth upon them this senceless and stupid frame of heart, as their great and common sin.

Now by all this it appears, that it is both the du­ty and property of a Christian (such an one as hath been baptized into the spirit of Jesus) to be deeply affected with the death of such as are truly gratious, especially when they are eminent for use and service to Christ, and his people.

Reas. We shall now give you the reasons why it is so, and cannot be otherwise, but that gracious persons must needs be affected with, and mourn over the death of good men.

1 First, Because every stroke in this kind, puts a se­rious heart in mind of its mortality, tells us that we are dying mortall creatures, and that's a very seri­ous consideration to every awakened soul. The li­ving, the living will lay it to heart, saith Solomon, Eccle. 7.2. The stroke of death upon others, tells us that dye we must, and how soon the Lord knows; and O happy! thrice happy is that person that can dye wel: We are ready to say, blessed is the rich man, and the honourable man, and the professing man; the man that can speak wel, and pray well, and live well; but above all (say I) blessed is the person that dyes well. Now such strokes as these puts a serious soul in mind of dying. Ther's none present knows who may dye next, may go to the grave next. That's the First; but then,

2 2 It springs from that Simpathy that is both in [Page 7]nature, and in grace: first in nature, when God takes away a husband, a father, a child, &c. this cuts deep, and affects much. Abraham he mourns over beloved Sarah. David over Absolon, though a rebellious son. To be stupid, and not to mind the hand of God when he smites our near and dear relations, doth de­clare, that we do not onely want grace, but natural affection; and to be without natural affection, is a very black character, 2 Tim. 3.3.

And then in Grace there is also a great sympathy: If God smites one member of the Church, the rest are affected with it: If a Paul, a Minister of Christ, a Pastor, a spiritual Father, comes to take his fare­well of his people, and tell them that they shall ne­ver see his face more; oh what weeping, and mourn­ing, and lamenting is there at his departure!

3 3dly, Another reason is, Because there is much of God's anger oft times to be seen in such strokes of God's anger; I say, not against the persons taken a­way, but against those that remain; As when God taketh away a Father, a Husband, a Wife, &c. the soul of that Relation may be carryed to Heaven, and there possessed of glory, and yet nevertheless the death of that Relation may be in judgement to the Family. And so in a spiritual Relation, God may take away a holy Minister, a faithful Pastor, and this in judgement to the Flock, to those that sate under his Ministry: And surely it is the great concern­ment of you of this Congregation to hear the voice of this Rod, and of him that hath appointed it, and to endeavour to know the mind of God in this great stroke.

4thly, The perishing of good men is a matter of great humiliation, and that because they are a great blessing to the nations, cities, families, &c. where they are cast. It fares either the better, or the worse with such places for their sake. When God de­stroyed the old world, the family of Neah was saved for Noahs sake, Gen. 7. And God hath promised to bless them that bless his people, and curse them that curse his people. Gen. 12:3: & 27:29 Numb. 24.9. Wo then to the ranting damning crew of this generation; who make it a matter of sport to curse the saints of the most high; for as sure as God is in heaven (without true repentance) those curses will return upon there one heads,

The story likewise of Abimelech is remarkable, Gen. 20. it's said, God fast closed up all the wombs of the house of Abimelech, because of Sarah Abrahams wife, ver. 18th. and ver. 7, God himself saith to Abimelech, re­store the man (meaning Abraham) his wife, for he is a prophet, and he shall pray for thee; and thou shalt live: and if thou restore her not, know you, that thou shalt sure­ly dye, thou, and all that are thine.

Moreover you read that God blessed the house of Potipher, and all that he had for Josephs sake, Gen. 39.1. & 5 verses. And the house of Obed-Edom was blest for the ark sake, 2 Sam 6.10, 11. And the Citie of Zoar was saved for Lets sake, that he might have a refuge to flie unto, Genesis 19. and Pro­verbs 11.10.11. saith thus, When it goeth well with the righteous, the city rejoyces: and when the wicked perish, there is shouting. By the blessing of the upright the city is exalted: but it is overthrown by [Page 9]the mouth of the wicked. Surely then, if the ci­ty rejoyceth, and is exalted by the blessing, and prosperity of the righteous, those rulers and great men of the earth, that have endeavored, or shall endeavour to establish themselves in their great­ness, power, and glory, by the imprisoning, & ba­nishing, of the saints, are exceedingly blinded, and infatuated; for by this they discover them­selves to be of the spirit of Haman; who could not be contented with his name, and honour, so long as Mordecai sate at the Kings gate: so they, they have not been content with their greatness, so long as the people of God have had any breathing a­mong them, but still have designed the building of themselves, and their kingdomes, upon the ru­ines of such, of whom this world is not worthy: It had been well for such, if they had seriously considered the just judgement of God, upon this proud Haman, he sought his own advance­ment, designed that, and he was advanced, with a witness; for he was hanged upon a Gallows fif­ty cubits high.

Mind also these Scriptures, wherein this par­ticular is further proved, Isa. 19.24 In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land. Ezek. 34.25.26. And I will make with them a covenant of peace, and will cause the evill beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods. And I will make them, and the places round about my hill, a blessing; and I will cause the [Page 10]shower to come down in his season: there shall be showers of blessing. Micah 5.7. And the remnant of Jacob shall be in the midst of many people, as a dew from the Lord, as the showers upon the grasse, that tarrieth not for man, nor waiteth for the sons of men.

In which scripture the great encrease the rem­nant of Jacob shall have in, and the great bles­ing they shall be unto the nations of the world, is prophecied of.

The people of God must needs be a blessing to the places where they dwell; for.

1 First, There is God especially present: that land that is planted with righteous people, may be rightly called Jehovah Shammah; Ezek. 48. ult. Psal. 46.5. for the Lord is there. God is in the midst of her, &c. But.

2 2 Righteous ones are the strength and safety of the nations where they are, the pillars indeed upon which the world stand: and to speak the truth, the world is saved for their sakes. Jer. 5. ver. 1.

God there saith, That if one man could be found in Jerusalem that did execute judgment, and sought the truth, he would pardon it.

In these words two things are to be noted: First, that the people of God were at this time reduced to a very small number, and those that were, Jer. 5.25. to the end. were hid, could not be seen; for Solomon saith Prov. 28.12— but when the wicked rise, a man is hidden.

The rulers and magistrates at this time were as bad as hell, Divels incarnate; and when there [Page 11]are such magistrates, then righteous persons must lye hid, there is no appearing for them at such a time.

Proverbs 28. ult. when the wicked rise, men (that is good men) hid themselves: but when they perish, the righteous increase.

But. 2, and to the purpose, by (a man) in this text, we are to understand, that a very few, a small number of righteous ones should serve to save the city.

And answerable to this, Gen. 18. you have God conde­scending to the prayer of Abraham concerning Sodom so low, that if there were but 10 right­eous persons to be found in it, yet he would save the city for the sake of those ten righteous. And although there was but one righteous person to be found in Sodom, namely Lot, (and therefore cal­led by the Sodomites, This one fellow, Gen. 19.9:) yet Gods hands were so tyed, and bound up by this one righteous man, that he could not destroy Sodom, untill Lot was got safe to Zoar; for, saith the Angel to Lot, verse 22. Hast thee, escape thither; (for I cannot do any thing) till thou be come thither, &c.

The people of God by their prayers & tears preserve the places wherein they live from wrath and judgement, as appears by these scriptures, Gen. 19.20. Exo. 32.11.12.13.14, 31.32. & 33.12.13. & 34:8:9: Deut. 9:18. to the end Ioshua 7:7:8:9:1: Sam. 23: Jer. 13.17. & 14:7:8, 9, 19: to the end; Lamen: 1.16. And although [Page 12]it's possible the sin of a nation, or people may be so very great, 2 Chion. 36.16. of such a Scarlet die, and cloathed with such circumstances, as that God may not hear the prayers of his righteous ones for that nation or people, ( as Jer. 15.1. Ezek. 14.14.) but pour out his wrath upon them without re­medie; * yet nevertheless such is the prevalency of the saints with God in prayer, as that we find, when destruction and ruine hath been threatned, and hath seemed to be entring in at the windows, and at the door, the prayers and intercessions of righteous ones (they slinging themselves in the gap, and pleading with God upon the account of his name, honour and mercy) hath diverted judgement, and procured national mercy and pardon many a time: And again, such is the pre­valency of saints in prayer, as that if God be re­solved to destroy a nation, he first restrains the spirit of prayer; he saith to his holy ones, pray not for this people for their good, (Jer. chap. 7.16. & 11.14. & 14.11.) and let me a­lone, that my wrath may wax hot against them, and that I may consume them, (Exod. 32.10.) as much as to say, Give me my hands at liberty, and do not tye me up from destroying this people. I can't destroy while Moses doth thus pray, and there­fore Moses hold thy peace; cease praying, that I may devour, and destroy.

Yet once more, such is the prevalency of Pray­er, that if there be a spirit of Faith and Prayer in the Saints on the behalf of a Nation, or people, it's almost an infallible sign that God will not de­stroy, [Page 13]but have mercy upon that people. The prayers of the Saints (with holy reverence be it spoken) do overcome the Almighty; so that God cannot withstand the faith and prayer of his people, and the reason lieth here; Because they wrestle with God in his own strength, they en­gage the Almighty in almighty strength, and so must needs be prevailers.

Well then might Elisha say of Elijah (that mighty man of prayer) when he was taken up to heaven, [the chariot of Israel and the horsemen thereof] and also King Joash say the same of E­lisha, when he lay sick of his deadly sickness; For that indeed the strength of a Nation lyeth not in chariots and horsemen, in towers and castles, &c. but in the prayers of the [Faithful] of the land. It's not the Common-prayers of the common swearers and drunkards that will secure and in­safe a people, but the fervent prayers of righteous ones. Wicked swearers, Drunkards, Adulterers, Idolaters and truce-breakers are the plague and curse of a Nation; but holy, believing and pray­ing ones, they are the blessing of a Nation. A Nation is more beholding to the meanest Kit­chin-maid in it, that hath in her a spirit of prayer, then to a thousand of her profane swaggering Gentry; such Gentry that are better at whoring, swearing and drinking, then they are at praying. When they are drunk they'l curse and ban the people of God to the pit of hell; but alas, the people of God (in a holy sense) doth laugh them [Page 14]to scorn: they'l put the prayers, and tears, and sighs of one righteous person, against ten thou­sand of these poor self-destroyers; and will be confident that the prayers and tea [...]s of that one person (be he a Cobler, or a Tinker, or be she a Kitchin maid, as abovesaid) shal do them more good, then ten thousand of them shall do hurt by all their oaths and curses.

These profane wretches, are ready to wish the people of God all out of the world, but alas! what would then these wretches do? they are beholding to the saints for their very beings, and for the continuance of all their mer­cies.

When God hath but once gathered in his e­lect, and done his work in Zion, he will soon pull the world about these mens ears: If the right­eous be taken away, he is taken away from the evill to come, (Isa 57:1:) Wo to Sodom, if Lot de­part; and so I may say, Wo to England, if the righteous should be taken away; Wo to London, whenever thou ceasest to be a refuge to the saints, whenever thy gates shall be shut against the mi­nisters and people of the Lord Jesus.

Ten thousand woes to that man, family, citie, or nation, that engageth against the prayers of the Saints; that seeks to defend and maintain that interest which the Saints do (by Scripture­rule) pray against, and believe must go down. If I know my heart, I would not be in the condition [Page 15]of such for the whole world. Blind fools! do they think to stand against the faith and praiers of the Saints, which (in a holy sense) overcom­eth God himself? If they do, they may find themselvs mistaken when it is too late.

The children of Israel, though they slighted and despised the Prophets, would in time of destress come to them for prayer, 1 Sam. 7.8.9. & 12.19. Yea Pharoah, as proud, and as high as he was, yet when the plague was upon him, Moses he must be sent for, and be entreated to pray for him, and his people.

The time may come, when the proudest perse­cutor on earth, may see cause to beg the prayers of such whom he now persecutes.

And thus much for the reasons of the doctrine, shewing why the people of God must needs be af­fected with, and mourn over the death of praying and believing ones.

Wee shall now proceed to application.

Use 1 And first it affords matter of information; as First, if it be a Christ like frame to mourn over the death of such as are truly gracious, it informs us, how unlike to Christ such are; who though they plead for Christian buriall, yet do attend fu­nerall solemnities with a vain, wicked, ungodly spirit, and carriage, making the house of mour­ning a house of laughter, and filling themselves with wine (wherein is excess) until they become more like beasts then men, which is a practice that may be found, not onely among the poor [Page 16]ignorant country people, but too often in this great city.

You may soon judge how fit such persons are to attend upon a funerall Sermon; but indeed I am apt to think, funerall Sermons have generally been rather for ostentation, and vain glory, then for profit.

Hereby is likewise condemned that heathe­nish practice of ringing of bells so soon as ever funeral solemnites are performed:

How unsuitable is it, that so soon as ever the husband, or wife, or a godly friend is laid in the earth, to set the bells a ringing, which imports matter of joy rather then of sorrow?

I am preaching now to a people, who have by a profession separated themselves from the world, and the traditions thereof; you'l do well to keep your ground in these evil dayes, and so to educate and bring up your children as that they also may be delivered from these snares, But

2 If it be a Christ like frame of spirit to bewail the perishing of good men, it informs us how un­like to Christ that spirit is, whereby men do cen­sure, and reproach good men when taken away by death.

And I do the rather mention this, because some have taken the boldness to judge and censure this pretious servant of Christ now in glory, and to speak very unworthily concerning him, since his death:

Oh dreadfull how unlike to Christ is this spi­rit? [Page 17]thou that shouldst be judging & condemning thy self for non improvement of so great a mer­cy, artjudging this eminent servant of Christ now dead. The Liturgy of the Church of England wil teach theebetter; for let personsbe never so vile in their lives, yet when they come to be laid in the grave, then they are dear brethren & sisters. Con­sider you that are of this spirit, how sad it will be if this servant of Christ shall appear as a witness against you at the great day of account, if the sermons that he preach'd, & the profers of grace that God made by him, shal witness against thee, and thou then be judged, condemned, and sent to hell for not receiving, entertaining, and improving the precious sermons of this glorified saint. It's possible now you that judge and condemn him, and speak more then you know, or more then is truth of him, and that possibly to carnall and wicked persons, you may have your tale heard, & it may be pleasing to wicked prophane people, that he should be so judged by his own followers, but at the great day of Christ there wil be none to hear a tale against him: at that day, God will clear his innocency before men and Angels, and it shall appear to all the world, that he was a true and a faithful servant of Christ, when it may be some of those that do now judge him, shall then be condemned for notorious hypocrits, and it shall appear, that (notwithstanding all their pro­fession, and pretended Zeal for the name, and glory of God,) they were workers of iniquity, [Page 18]and such who did live in the love of some accur­sed sin or other.

O therefore away with this spirit, to hell with it, for from thence it came. Let it suffice that this glorified saint suffered much in this kind while he was living: I am apt to think the heats, and passions, and rash censures of professors, hath made him oft go home with a sad heart, and cost him many a tear in private: let this his suffering suffice, let not his name suffer now he is dead: suf­fer him to be quiet in his grave: Leave his judge­ment to the Lord, and let it be your work to im­prove those many pretious sermons that he hath in the fear of his God preach'd unto you.

As to the matter of his taking the Oaths of Al­legiance and Supremacy upon his releasment out of Prison, About Mr. Sympson's taking the Oaths. which hath occasioned so much talk, I shall onely say these two things.

1 First, that in Queen Elizabeths, and King James time, these Oaths were taken and plead­ed for; and that not onely by the faith and troth Christians, but even by the Non-conformists of those times, who were eminent for God in their day, and whose names are yet pretious among the Lords people, & who are known (by their works) to be men greatly inlightned in the mysteries of the Gospel. Now although I do not look upon their example to be binding to the saints in after­ages, or a sufficient rule for our practice, yet I judge the consideration not onely of the great ho­lyness, but also of the clear light that many of [Page 19]those (who did them take the Oaths with great sa­tis faction) had in the word of God, may a little take off the edge of that bitter spirit that is in many professors against their brethren for these things; for that it cannot be judged otherwise, but that many who did take these Oaths with great satisfaction, are now in glory: But

2 2. Who made thee Lord over thy Brother's Conscience? Must all professors be condemned by thee, because they cannot see with thy eyes, and tread in thy steps? By what authority doest thou impose thy particular light and perswasion upon thy brother; & that so, as almost to un-saint him without conformity? This imposing spirit is an Antichristian spirit evermore. How unlike thy self dost thou act, when notwithstanding thou pleadest for Liberty of Conscience, and against im­positions, yet thou shalt impose thine own per­swasions upon thy brother after this rare: Such imposing spirits (let their protessions be what they will) are not to be confided in; for it may well be feared, that those that can so readily take away the good name of a godly man, because he cannot conform to their Light, would take away his estate and liberty also upon the very same ac­count, were it in their power. Note. Indeed those men are greatly to be lamented that shall sin against Light, against avowed principles, against solemn covenants and engagements, shall do that which is clean contrary to their own doctrines and as­sertions; I mean, when those avowed principles, [Page 20]folemn covenants, doctrines and assertions have been according to the Word of God. But thus did not this faithful man, he did nothing in this matter but what was according to his Light; and that is evident, for that several months before his imprisonment he did publickly declare his judg­ment to be for, and not against the taking of these Oaths, and did plead it while in prison with seve­ral friends; and when he came before the Court, the matter lying so, that either he must take the Oaths, or else return to prison, he did judge that he should have sinned against God, and against those over whom the Holy Ghost had made him overseer, and against his family, and against him­self, if he should have returned to prison for re­fusing that which he had light to do. The case being thus (as it is known to hundreds to be) I should hardly trust my life, estate, or liberty in that mans hand, that should trample upon the name of Mr. John Simpson for so doing.

Use 2 The next use may be of Exhortation. Is it so, that it is a Christ-like frame of spirit to be deeply affected with, & to mourn over the death of such as are truly gracious; Then it concerns us seriously to consider the providences of God this way, and that more generally, and more par­ticularly. First more generally, God hath lately made sad breaches upon many of the families of his precious servants; many a flourishing sami­ly hath mouldred away in a little time: And God hath lately taken away many very famous instru­ments, [Page 21]both Ministers and others; so that we have cause to cry out with the Psalmist, Ps. 12.1. Help Lord, for the godly man ceaseth; for the faithful fail from among the children of men. Now this dis­pensation of God calls for deep humiliation, and it becomes us to bow before God, and to meet him in the way of his judgments, least his wrath break out further against us, and there be no re­medy.

But 2d. and more particularly, I would beg you of this Congregation to consider the present stroke of God upon you in taking away Mr. John Sympson: And for the enforcing of this conside­ration, I shall propose these few particulars:

First, This to me is a very speaking providence. I know all the providences of God speaks some­thing to us, but this speaks very much; as, first it speaks forth an immediate hand of God: God hath taken him from you, and not man. Now for God to take away his Ministers at such a day as this is, must needs be a speaking providence; even at such a day wherein men slay them civil­ly, slay them in their testimony, and render them as naturally dead, for God then to take them a­way by death, is as much as if God should say, Well, if my servants trouble you, if their testimo­ny be a torment unto you, I'le take them from you, and provide for them in another world. You say they shal be as if they were naturally dead; and because you say so, they shall be dead indeed: for God and man to be both at this work; man to [Page 22]slay them civilly, and God to slay them judicially, is surely matter of great lamentation.

2 2. This stroke may speak forth to many of you, a non improvement of so great a mercy as the con­tinuance of his Ministery was: I judg many of you present lived years under the Ministry of this faith­ful servant of Christ, and his Ministry hath been unto you As a very lovely song, Ezek. 33.32 of one that hath a pleasant voice, and can play well on an instrument: you have heard his words, but you would not do them. There hath not been a suitable conversation to such a Ministry: A Gospel, spiritual, heavenly Ministry, calls for a Gospel, spiritual and heaven­ly Conversation; such was his Ministry, but such (I fear) hath not been the conversation of many of his hearers. And indeed all of us that did in­joy more or less of his labours, have cause to mourn before the Lord this day for our non-im­provement, that we were so vain and careless in our hearing; that we took no more care about the hearing, receiving, and practising what God was pleased to reveal unto us by his servant. This faithfull man might (according to the judgement of reason) have lived many years, & done much service: Now for God to take away his faithfull labourers in the midst of their days, to cause their son to set at noon, is a providence that hath a dreadfull aspect upon unfaithfull, and unfruitfull hearers. And indeed such like strokes tells us all, that Eternity draws on apace, that 'twil not be long ere the Kingdom of Christs patience be o­ver: [Page 23]'twil be but as a day, and Christ shall cease to make proffers of grace, and the spirit shal cease to strive with man, and all faithful Ministers and Laborers shall cease to pray and preach for ever: and those unalterable words shall be made good, Rev. 22.11. Let him that is unjust be unjust still, &c. Oh! what would many a condemned wretch give at the great day to have Christ, and mercy, and pardon proffered to it then, as they have been many a time proffered in the Ministry of this glorified Saint? But know (O soul) that if thou diest despising and rejecting Christ and spiritual blessings, Christ will despise thee at that day; and then 'twil not be all thy crying and roaring that will save thee from the wrath of the Lamb, from everlasting plagues and judge­ments.

3 3. This dispensation of God may possibly speak to many of you, a dispising & sleighting the per­son and gifts of this holy man. In this generati­on of professors hath been found a haughty proud spirit, a heart lifted up against God, and his honest sincere hearted servants: No sooner have persons gotten a few airy notions of religi­on, but presently they have been apt to slight, and trample upon, not onely those that have been be­low them, but upon those also who have infinit­ly (to speak by way of comparison) excelled them, both in parts, and grace. Now for God to take away his eminently gifted servants, doth very much condemn this proud and haughty spi­rit. [Page 24]In such kind of providences, God seemeth thus to speak, Is it not enough, [O ye professors of England] is it not enough, that my faithfull ministers, & labourers should be reproached, and scorned, and trampled on by the prophane wick­ed people, but you [my professing people] must despise, and scorn them, and delight to grieve their spirits. When it may be a faithful servant of mine hath with prayers, and tears [secretly] sought unto me for light in such a scripture, or truth, and I have answered his prayer, and given him light therein, and he hath preacht unto you in my spirit, and fear, then (with a great deal of dis-respect to my servant) you have brought forth your objections and cavils against the truth deli­vered, and this not to satisfie your selves in the knowledge of truth: It hath not been that you might know, love, and obey truth, but to please your itching ears, and your critical fancies; and so have sent home my servant with a troubled and a perplexed spirit for your sakes. Well, saith God, since it is so, that my servants testimony is a tor­ment to the prophane, and their gifts, and per­sons despised by you, that profess my name, I'l take them out of the world, out of all your way, take them into mine own bosome, and king­dom, where neither a scornful malicious sinner, nor a proud professor shall trouble, or grieve them more.

This kind of spirit was in the Church of Corinth: Paul (that glorious preacher) was sleighted by [Page 25]many of the gifted persons of that Church, 2 Cor. 10.10. and it's not to be questioned, but that there were some in that Church that thought themselves as wise as Paul, and as fit to preach as Paul, and to advise, and give counsell as Paul, &c.

But I would have persons of this spirit, to weigh that text, Ezek. 33.30. saith God to Ezekiel, Also thou son of man, the children of thy people are still a talking against thee by the walls, and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh from the Lord.

Here God taketh notice of their secret whisper­ings against his Prophets, how they spoke against Ezekiel behind the door, and the wall, and said (scoffingly) come, let us go hear what this Ezekiel will tell us from the Lord, what storie of judge­ment and wrath he hath to prate of to day. My dearly beloved, God taketh notice of all those un­worthy speeches that are spoken secretly concern­ing his ministers, he takes notice of that vain sleight spirit that hath been among professors; who have said one to another, Come, lets go hear such a man to day, hear what he will say, what news he will tel us, what he will speak in the name of the Lord to us this day, &c. Beloved, is there ever a soul in this congregation, that hath secret­ly spoken against this faithfull servant of Christ, now in heaven? Oh! that God would break thy heart, and so sanctify this present stroke, as that it may tend to humble thee under the sense of thy sin. And thus much for the first argument [Page 26]to move to humiliation, viz. that the death of this faithfull servant of Christ, is a very speaking providence.

2 Secondly, To move you to a sense of this stroke consider these two great circumstances where­with it was cloathed: First, That God took him away immediately upon his releasment out of Prison, when you had some hopes of a further enjoyment of his labors: and Secondly, That God should take him away at such a time, a time wherein there is the greatest want of faithful and zealous laborers, as hath been for many scores of years in England; especially of such as are in­lightned in, and zealous for Church-work; such as have abilities for, and a heart to that great work of maintaining the people of God in their separation from the world, and Antichristian de­filements.

3 Thirdly, A third motive to humiliation, is that near relation that was between this servant of the Lord, and many of you present: he was to many of you a faithful Pastor and Teacher; who labored amongst you in the Word and Doctrine. And mind what the Prophet saith, Zech. 13.7. Smite the shepherd, and the sheep shall be scattered, &c. If the Lord prevent not, now the shepherd is smit­ten you'l be scattered; for it will be hard to find a person so ready to venture life and liberty to feed you, as undoubtedly (had God spared him) he would have been. And besides, to many of you he might be a spiritual Father, a Father in [Page 27]Christ, a means of your Conviction and Conver­sion; and oh! what hard hearts have you, if you cannot mourn over a dead Father, a dead shep­herd, a faithful Pastor when taken from you, &c? But

4 Fourthly, consider those blessed qualifications wherewith this servant of Christ was bespangled, and whereby he was inabled to serve the glory of God and your souls: As,

1 First, he was one that had love for all Saints: he had room in his heart for every soul that he did judge to be received into the heart of Christ: he held communion with the Saints, not upon the account of this or that form, or name, but upon­the account of union with the Lord Jesus: he loved no man upon the account of opinion, but upon the account of union with Christ, and this he hath declared many a time in this Congrega­tion. There was hardly a member that he did in the name of Christ and the Church give the right hand of fellowship unto, but he did acquaint them with this his principle; told them that union with Christ was the ground of communi­on among the Saints; and the reason of their ad­mission was not their being of this or that opini­on, but for that they were judged persons inter­ested in Christ, and such who (by virtue of Christs purchase) were heirs of that glory above that must receive all Saints (not as Presbyters, or Independents, or Anabaptists, &c.) but as Saints, into its everlasting habitations.

Secondly, He had great light in the doctrine of Free Grace, he had cast anchorwithin the vail, and understood much of that great mystery of the mercy seat. And indeed here lay the glory of his ministry, in holding forth the riches of Gods grace by Jesus Christ. In the preaching of this Doctrine, he was a mystery to this blind world, they could not understand him, and therefore hardly knew by what name to call him; and not onely so, but he was an offence to many profes­sors; for they (not being able to reach him) did judge that he intended liberty to sin, notwith­standing he did often mention those cautions laid down by the Apostle, Rom. 6.1.2.15. Gal. 2.17. And as at many other times, so (blessed be God) a little before his imprison­ment, preaching from that text Rev. 3.15.16. &c. he did so charge professors with their luke­warmness, and hypocrisie, and neglect of closet duty, and family duty, and Church duty, that he left a sussicient testimony behind him, for the stop­ping of such mouths for ever. But in this the servant was not above his Lord; for the Pharisees did thus charge Christ, they did charge him with be­ing a friend to publicans and sinners Mat. 11.19.: Something of truth there was in this charge; for Christ he was the sinners friend, but undoubtedly the intent of that charge was to accuse Christ with being a friend to sin, and with indulging sin and wick­ednesse in his followers; which was abominable; for though Christ loveth the sinner, yet he hates [Page 29]the sin with a perfect hatred. Hebr. 1.9. Now if the wicked heart of man could thus charge Christ, it's no wonder that this his faithful servant should thus be judged.

And further, as he had great light in the Cove­nant of Grace, so he preacht that Doctrine with the greatest alacrity, and raisedness of spirit ima­ginable. In the handling of other subjects he was more streightned and discomposed; but when he came to speak of the unsearchable riches of the Grace of Christ, he was as an Angel of God, lifted up above himself: he had a flood of words, and yet seemed to want words to express what he did know, and what he did enjoy of divine grace and favour. This being true (as those that did live under his Ministry knows it to be) the loss must needs be great.

To lose a pure Gospel Preacher is a great loss: Eternity depends upon a right understanding of the great Doctrine of Justification by Christ: Eternity depends not upon being baptized once or twice, upon this or the other Form; we may be guilty of mistakes about the circumstances of worship, and yet be happy; but if we mistake a­bout the greatmatter of our Justification by Christ, we are lost for ever. And besides, this Doctrine gives in the best comfort in the worst times; gives peace in trouble, and joy in sorrow, and life in death, &c. When there are troubles without, and fears within, it is the consideration of the Covenant of Grace alone that can establish and settle the heart of a true believer.

It's not so much the souls looking to the light within, or to its own qualifications, as to that perfect satisfaction that Christ made to divine justice for all its sins in his own person, that must beget in the soul a well-grounded hope of eternal glory. All our inherent qualifications without an interest in the righteousness and satisfaction of Christ, will leave us short of heaven at the last. But

3 Thirdly, he was a faithful servant of Christ; faithful I say, and that both in respect to God, and also to the souls of such to whom he preacht. First faithful to God; in that whenever it pleas­ed the Lord to reveal ought of his will and plea­sure unto him, whenever anything was warm up­on his spirit, that he did judge to be from the Lord, out it came, let it please or displease, hee would not bawk his light and conscience upon no account whatever. He did not shun to declare unto you the whole counsel of God, so far as it was revealed untohim. And then his faithfulness unto your souls did appear in this, that if at any time he was convinced that he had delivered any thing that was not consonant to Scripture, hee would publickly and openly confess his mistake and error, and trample upon his own name and honor to secure your souls, that you might not be mistaken and deceived through his means. That he did at any time mistake, shews that he was a man subject to error, as the best of men are; that he did thus ingenuously and openly confess his [Page 31]error when convinced, shews that he was an emi­nent faithful Christian, faithful both to truth and the souls of his hearers. I am apt to think that many Preachers have taught erroneous and dam­nable doctrines, and thereby have seduced many; and that some of these Preachers have been con­vinced that they have so done, but notwithstan­ding this conviction, the persons seduced by them might go to hell in their mistakes, before they would indeavor to reduce them, by making an open and publick acknowledgment of those er­rors which they have preacht. Man is a proud creature, and stands much upon his name and ho­nour; so that it is rare to find a person that is wil­ling (as Mr. Sympson often hath done) to trample upon his name, though thereby he might lift up Christ's name, and save souls from dropping in­to hell.

4 Fourthly, he was a zealous servant of Christ, hee was willing to spend and bee spent that hee might fulfil his Ministry, and do your souls good. How laborious was he in preaching? how con­stant was he in attending upon the Assemblys of the Church? and how often hath he blamed you for neglecting those Assemblys? He was not one that did the work of the Lord negligently, but with a fervent spirit he served his God. He was not one that would indent with God before-hand, that would stand upon terms, saying, Lord, I'le serve thee, so my name, and estate, and liberty may be secured; but whatever he did judge to be [Page 32]his duty, he would presently up and be doing, and leave the success and blessing to the Lord.

Fifthly; he was an experimental Christian, one that had much communion with God, and much experience [...]f his goodness, as you have heard him often express, [...]ny a Preacher dishes out largely to others, of that which he tasts but little himself. I am not to think, many a faithful Minister of Christ lives but low, in com­parison to what this blessed Saint injoyed. By this his experience, he was enabled to speak a word in due season to the weary soul.

6 Sixthly, he was a very humble condescending Christian: How did he labour after those things that might make for peace? he laboured always to maintain the unity of the spirit, in the bond of peace: he would condescend to the meanest mem­ber of the Church for peace sake. If he fail'd in any thing, it was in that he was too apt to be drawn away by the perswasions of his brethren, and could not carry on Church matters with that authority, majestie, severity, and spirit of government, which he might (according to scrip­ture rule) have done, to the reproof, and shame of such, who are desirous of, and content with the enjoyment of Church previledge; but are too high and proud to submit unto Church disci­pline.

There are deversities of operations, but it is the same God which worketh all in all. 1 Cor. 12.6. For to one is gi­ven a ruling spirit, to another, a healing spirit: [Page 33] But all these worketh that one and the self same spirit, dividing to every man severally as he will. And the works and graces of God in his people, are to be honoured and admired according as they shine forth in their operations and diversities. Do­mination, and rule is that most men seek after. It's hard to find a person that is gifted, willing to condescend (even in those things wherein he may) to those Christians that are below him for peace sake. A healing spirit is a glorious spirit, and a spirit much wanting among the people of God in England. To lose therefore a Christian of a healing composing spirit, is a great loss.

7 Lastly, He was a holy man. After the Lord was pleased to work upon him by his mighty spi­rit and power, and to reveal the riches of grace thorow Christ unto his soul, he was (as is known to many) of a heavenly conversati­on.

He walked close with God in his family; he was not a saint abroad, and a Divel at home; but made it appear that he was really good, by this, that he was relatively good; good in his relations; a good husband, a good father, &c,

He sate loose from this world; he made not gain his godliness; he did not design to make merchandize of Christ and the Gospel.

He hath often denied mony for preaching, espe­cially funerall Sermons; and if any were forced upon him, or sent after him, he would soon dis­pose of it to the poor.

His discourse was mostly heavenly, and spi­rituall: If other discourse was in hand, he was but dull company, he had little to say: but if the conference were heavenly, he was as upon the wing, as a fish in the water, and a bird in the air, &c.

If it be here objected, that Mr. Sympson was in his younger years of a vain and slight conver­sation; I answer,

First, Divine love rideth in greatest tryumph, when it hath the greatest sinners following it as it's captives.

Secondly, Some in the Church of Corinth that did heartily close with Christ, were before their conversion very vile, and wicked; see 1. Cor. 6.9.10.11. Such were some of you: but ye are wash­ed, &c. but

Thirdly, This blessed saint would to his dying day acknowledge his former vanity, and ungod­lyness, to his own shame, and the lifting up of the riches of free grace through the blood of Christ: and mind what the Apostle saith, 1 John 1.9. If we confess our sins, he is faithful and just to forgive our sins, and to cleans us from all unrighteous­ness.

Thus much for the 4th. motive to humiliati­on, which was drawn from the qualifications of this servant of Christ.

5 The 5th. and last motive to humiliation is, to consider the great blessing, and success that did attend his ministry: He was (through Gods bles­sing) [Page 35]instrumental for the conversion of many souls, he hath l [...]ft behind him many seals of his ministry. Every faithful laborious preacher is not attended with such a blessing. Many a God­ly minister hath Isaiahs commision ( Chap. 6.10.) To make the heart of his people fat, and their ears heavy; (dreadful work) and to shut their eies: lest they see with their eies, and hear with their ears, and understand with their heart, and convert, and be healed. It was the saying of a godly Minister in England, after some years preaching to a people, That he had preach'd his people dead: I say not, but that many might be the more fit for hell by the means of Mr. Sympson's ministry; it might (through the wickedness of the hearers) be the savour of death unto death to many: but this I say, that God blest him above scores, nay hun­dreds of Preachers in the great work of Conver­sion, in turning souls from darkness to light, and from the power of Satan unto God, &c. Now to lose a Minister, whose ministry was attended with so great a blessing (especially at such a time, when it is rare to hear of one new Convert) must needs be a great loss. I shal here in the close of this Exhortation speak a word or two by way of Caution; Caution. and that

1 1. Though this stroke of God be a matter of sorrow and humiliation, yet you must take heed of a murmuring spirit: You have cause to bee displeased with your selves, and your sins, but not with God; and that

1 1. Because God takes away nothing but what he first gave. The person and gifts of this Saint, were given unto you by the Lord; he hath taken nothing but his own. Learn therefore to say with Job, Chap. 1.21— The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.

2. You have no cause to murmure, and that because you had sorfeited this mercy long ago: that God continued the Ministry of this his ser­vant so long among you, was a fruit of his super­abounding love.

2 2. Though you are to mourn under this stroke, yet take heed of mourning as those without hope; without hope I say, 1. With respect to him; his happiness is unquestionable: your loss is his gain. He is taken up into glory, and hath there com­munion with God. He is out of the reach of all his enemies, they can now imprison him no more. He is where hee'l never have any thing imposed upon him contrary to Conscience: hee'l never suffer there for Non-conformity sake. There God is served, adored and glorified with one heart, and with one consent. 2. Mourn not without hope with respect to your selves, as if God were not able to make up this loss. I remember a relation of a Lady, from whom it pleased God to take an onely Son, that sometime after a friend coming to visit her, and bemoaning this her sad loss, she breaks forth into these ex­pressions, [I profess (saith she) God can never make me amends for the taking away of that [Page 37]Son] A dreadful speech it was; take heed (my friends) of this spirit. It's true, your loss is great, but God is able to supply it; and that either

1. By causing the spirit of Elijah to fall upon Elisha, by anointing and raising up of some other to head and feed you in the room of this his ser­vant. Or 2ly, he can feed you himself without a Minister: God can fill up the room of Ministry and Ordinances. Indeed let God be absent, and there's nothing can fill up his room: It's not hus­band, wife, children, estate, liberty, Pastors, Or­dinances, &c. can supply the want of God: but now let God be present, and that is above, and more then all. And undoubtedly, if God deny you a publick Gospel-Ministry, it's your duty to wait upon him for more secret and immediate feedings. I am afraid, that as formerly profes­sors were greatly guilty of sleighting and despi­sing the means and ministry of the Gospel, so now they will be guilty of Idolizing the Ordinance of publick Preaching at such a rate, as to think themselvs bound and obliged to hear men of any principles or practices, rather then to neglect that Ordinance—Arminians, Socinians, Jesu­its, &c. any thing, every thing, rather then be out of publick worship. Take heed of mourning in a spirit of unbelief, saying, Can God spread a table in the wilderness? can God feed and teach without a Preacher. To live without the true worship of God is bad, but to be found in a way of false worship is worse. It's my duty to omit [Page 38]that Ordinance of Christ, which I can't enjoy without sin.

Thus much for that part of the Exhortation, which relates to Humiliation: I shall give you two brief words further, and so close. First, Is it so that the death of faithful instruments is a matter of great Humiliation;

Then let this stirr you up to be earnest with the Lord, that he would continue and preserve those faithful ministers that do yet remain, that he would double his spirit upon them: hide them in the secret of his presence: increase their number; Not forgetting the prayer of Moses for the tribe of Levi, ( Deut. 33.11.) in these words. Bless, Lord, his substance, and except the work of his hands; smite through the loins of them that rise against him, and of them that hate him, that they rise not again. These words shall undoubtedly be made good with respect unto the ministry of the Gospel, Christ will in his time smite through the loins of them that rise up against a Gospel ministry; hate­ing, and despitefully using his faithfull servants, & hee'l so pierce through their loyns, as that they shall fall, and never rise more.

In the mean time take heed you that profess the name of Christ, that you do not endanger the rest of the faithful labourers that are left amongst you; and that neither, 1. By slighting and despi­sing the meanest of them, 2 Chron 36.16. But they mocked the messengers of God, and despised his words, misused his prophets, untill the wrath of the Lord a­rose [Page 39]against his people, till there was no remedy. Nor Secondly, By idolizing those that are most emi­nent. How many famous instruments (to speak according to man's judgement) hath the profes­sors of this age sent to their graves before their time, by idolizing their persons and gifts, ascrib­ing that honor and glory to them, which was due to Christ alone? This spirit and frame hath even forced the Lord (in order to the convincing and humbling of his people) either to take away the spirit of zeal and courage from such instruments, & thereby render them unfit for further service, or else to remove them by death from earth to heaven, out of the sight of all his people that dwell in tabernacles of corrupt clay.

Lastly, Such strokes should teach us all to provide for death. God takes away our leaders, and we must follow them: those that would not follow the counsel and advise of Mr. Sympson while living, must follow him to the grave now dead; to the grave wee must all go, and the Lord knows how soon; Of what im­port therefore is it, that we all manage mat­ters so while we live, as that when we com to die we may dye in peace, & in ful assurance of our entrance into glory? We should manage all our matters so in this world, as those that must once dye, and come to judgement: performing every thing with this proviso, That I may dye well. I am so to buy, sell, and converse with creatures, that I may dye well. I am so to hear, pray, read, receive the supper, have communion with the saints, as [Page 40] that I may dye well, dye in peace; all is to be done in order to dying well. My beloved, this life is the trimming chamber unto eternity: by all the means and mercies that thou dost injoy, thou art fitting either to bear the eternal weight of glory, or the eternal weight of wrath: thou art fitting either for heaven, or hell: thou wilt either be bound up in the bundle of life, or else thou wilt be bound up for hell fire: Now the Lord give us all hearts to provide for that everlasting state. Amen, and Amen.