A SERMON PREACHED IN St. MARIES-Church at Gates-head in the County-Palatine of Durham, AT THE FUNERAL OF George Johnson, GENT. Deceased, May 29. Anno Dom. 1683.
By RICHARD WERGE, A. M. Rector of that Church.
WHEREUNTO IS ADDED, An ELEGY by a Friend.
LONDON, Printed by Henry Clark, for Joseph Hall Book-Seller and Book-Binder upon Tyne-Bridge, Newcastle upon Tyne, and Robert Clavel at the Peacock in St. Pauls Church-Yard, 1683.
A SERMON PREACHED In St. Mary's-Church of Gateshead, in the County-Palatine of Durham, at the Funeral of George Johnson Gentleman, deceased; May the 29th. Anno Domini 1683.
THE first Adam, the Protoplast of all mankind, was made upright, his Righteousness, was not the Righteousness of his Person only; but it was the righteousness of Humane Nature; [Page 2] It was a Connatural Endowment, it was given to man with his Nature; so that if Adam, had continued in that his estate, according to his first Creation, He had (with all his posterity) been free from death: But being created mutable, and yielding to the Temptation of Eve, (who was inticed by the Devil, in the shape of a Serpent) He by his transgression fell; nay, his disobedience remains ours by imputation; yea further, the sin imputed, makes us liable to the punishment to be inflicted, and that is death threatened upon sin, in those words, In the day that thou eatest, thou shalt surely die.
All Saints are mortal, though not equal: The greatest sins, through Christ, upon Faith, and Repentance are venial; and the least sin, in its Nature, without Faith, and Repentance is mortal, and makes men liable to death temporal, spiritual, and eternal. Now,
The death, that I shall (here) speak of, is a temporal death, the Consequent of sin.
We see in the Text, that it is a statute-Law; it is appointed for Men once to die: It is a statute-Law, that hath been in force in all ages, and will be to the end of the world. The Law of the Medes and Persians, [Page 3] which was not to be altered, is not so sure and firm as this.
Neither riches, nor honour, nor beauty nor strength, nor any outward priviledge, can free men from death. The Prophets, do they live for ever? Ministers, Magistrates, Masters, Servants, the deformed, the beautiful, high, and low, rich, and poor they are all subject to death. Abraham, the Father of the faithful, Isaac the Patriarch, Aaron the Priest, Josiah the Prince, these all died.
All flesh is grass, Death, is the end of all flesh; it is the way of all the Earth.
When Zerxes upon an hill, beheld his great Army, both by sea and land, he wept, considering, that within one hundred years, there should not be one of that great company left alive.
The World is a Theatre; the earth, is as a Stage, placed in the midst: Here, high, and low, all sorts of people act their parts, as in a Tragedy; the cryes of new born children are as the Prologue; our false hopes, our vain joys, our fierce distractions are as the Musich that divides the Acts: Time holds the glass, and when the last sand is fallen, death strikes the Epilogue, and the Play is done. [Page 4] Man's life, is like a winters day; when the Sun is then strongest, it is but weak; when it is at the highest, it is but low; and when it shines longest, it is but short.
Every thing hath its spring, growth, and decay: and all men have their dates, however eminent in degree; and the shank of their Compass is so set in a Centre, that the Circle of their lives is oftentimes abrupt, before it be drawn to a full round.
Some, whose bodies have been strong, fitted for war, have by spears, and glittering sword been laid upon the ground, purpled with the broken, and bloody carcases one of another, mixt as in an horible winepress; others by the distemperature of diet, continually labour, contagiousness of air, and afflictions by sickness, have been weakned, and have yielded up the ghost.
There are some Scriptures affirmative, testifying, that all men are liable to death. There are other Scriptures negative, testifying, that there are none exempt from death.
The cause of death is universal, and [Page 5] that is sin. Sin, is the true and proper cause. Death entred into the world by sin, Rom. 5. 12. Death, is the wages of sin; now, all have sinned, and therefore, all are liable to death. [...], Death is a propriety inseparable from man, said Nazianzen.
Nothing can bear off fatal blows, when Death-strikes with its Ragged-staff.
When the rich Cardinal of Winchester was struck with an uncurable disease, and was told by his Physician, that he could not live; said he, will not Death be hired? will money do nothing? must I die who have so great riches? If the whole Realm would save my life, I am able either by policy to get, or by riches to buy it: but all would not prevail, but that he died of the same disease.
Caesar and Pompey, who got such famous victories, and were exalted to so great honour, Marcellus, and Belisarius, those succesful Commanders; Saladine, the Conqueror of the East, and Alexander the great, who got so many victories, and had Ambassadours sent to him from all Countries, to congratulate his conquests, and to do him homage, and bring him presents these all died.
Though men live a long time, yet they [Page 6] die. All the days of Lamech were seven hundred seventy and seven years, and he died. All the days of Methusalem, were nine hundred sixty and nine years, and he died. Joshua's Sun had a time to set; and they who live a long time, die at last.
which way ever you look, you may see something that may mind you of mortality. When you behold the dust of the Earth, you may then remember that you are dust, & that to dust you must return. When you look upon the flowers of the field, you may then remember that man comes forth like a flower, and is cut down. When you look upon the clouds, you may then remember, that man going to the grave is as a cloud, that is consumed, and vanisheth away. When you behold the fowls of the air, you may then consider, that Man's days are as the Eagle, that hasteth to the prey. When you look upon the water, you may then remember that man dying is as the fome upon the water; and as water spilt upon the ground. When you come to Church, you see the Sepulchers of others; and some of you can scarcely go from the places where you stand, but you will tread upon the dormitories of some of your progenitors. When you travail abroad, you [Page 7] hear of the death of others; and when you come home, upon your tables you see the carcases of creatures slain for your use; All which things should put you in mind of that mortality to which you are all liable.
Objection. The Apostle saith, 1. Cor. 15. ver. 51. We shall not all sleep.
Answer. That, is spoken only of such as shall be living at the very moment of Christs coming to Judgment: all before them shall die; and (even) they shall be changed, which is equivalent to death.
Obj. Enoch, was translated that he should not see death; and Elijah was wrapt up into heaven, and died not.
Ans. There was a special reason, why those two were freed from the ordinary way of dying.
It was a long time between the promise of Christ, and the Exhibition of him; and therefore to support the faith of believers, in a freedom from death by Christ, the Lord was pleased to give those two real demonstrations; the one before the floud, and the other after the floud.
Besides that, one or two extraordinary Instances, do not infringe an ordinary [Page 8] Rule; especially, when it is altered by him who set the Rule. Moreover, they were both changed, which is answerable to death; and thereby, their robe of mortality, was taken off before they were admitted into heaven Our death, is a change; and their change was as death.
Wee see by experience, that men of all estates, and conditions are taken away by death; even the righteous perish, and mercifull men are taken away. No priviledge can exempt men from death.
Nascimur, Morimur; and therefore, Solomon in his 30th. of Prov. joyns the Womb and the Grave together; to shew, that we are no sooner born, but death waits for us. Every one that hath his Genesis, must have his Exodus. One hearing one boast that he could decline any word, he told him, he could not decline death. We eat and we die, said the old Stoich. Wee put death into our mouths and death on our backs; we are all posting on to the grave, which is the House of all the living.
The decree of God, in this respect, is established; and the law of nature, in this respect, is in violable, and universal. Wee are all born alike, and wee must die [Page 9] alike; We came naked into the world, and we must go out naked. Mors omnes reddit aequales; aequat divitibus pauperes, et liberis servos. Death makes all alike; it makes the rich and poor, masters and servants alike; death puts an end to all civil distinctions.
Having done with the illustration of this truth, I shall now speak to you by way of Application.
First Instruction.
Hence wee are informed of the stability of God's decree. God's purpose was, that if man sinned, he should die; and God hath made good his word ever since; all the posterity of Adam hath been liable to death. Indeed, God is unchangeable in his Essence, his Attributes, his Councels, and his Word. What God saith, shall be done; what he speaks, shall be accomplished; whatsoever God wills, purposes, and speaks, shall be brought to pass, Numb. the 23d. verse the 19th.
Second Instruction.
Hence we learn the frailty of man's [Page 10] nature. There are many dangers, and diseases attending us, so that wee may say with Saint Paul, Wee are in deaths oft.
Third Instruction.
By this we see the sad effects of sin. There is an evil in sin, and that is the violation of God's Law: and their is an evil after sin, and that is death, the punishment of sin. Draco, the severe Law-giver, being asked, why (when all sins were not equal) he appointed death to all, he answered, he knew all sins were not equal; but he knew the least deserved death. It was the speech of Heraclitus concerning a Bow, [...], its work is to kill; so, the effect of sin is death. By one man sin entred into the world, and death by sin, and so death over all men, for as much as all have sinned. Rom. the 5th. ver. the 12th.
Indeed the Apostle saith, there is a sin not unto death; but that is to be understood of the event, not the merit. The least sin being committed against an infinite Justice, deserves death. this was a principle impressed upon nature; the very Heathens were sensible of it: the Apostle speaing [Page 11] of the Heathens, Rom. the 1st. and the 32d. saith thus; Knowing, that they which commit such things, are worthy of death. It is plain by the words of the Apostle, that the Heathens knew this: and the Prophet is positiye in it, The soul that sinneth it shall die. Ezek. the 18th. and the 4th.
The first Adam had two Sacraments laid before him, a Sacrament of life, and a Sacrament of death; the tree of life, was a Sacrament of life; by eating of that Tree, he was to be upheld in his obedience, which was the way to life: Had he continued eating of that Tree, he had been freed from temporal death; & after an enjoyment of a temporal happiness in this world, he should have been translated to an estate of eternal blessedness, in heaven: But by eating of the forbidden tree (which was a Sacrament of death) he was liable to death: Now Adam was a representative Person, the root of all mankind; so that in Adam, all sinned and in him, all men are liable to death.
The Fourth Exhortation.
Make use of your thoughts about man's mortality, as a remedy.
First, against pride: It was decreed by the Senate of Rome, that when the Roman Conqueror, was in his Triumphs, & had so many acclamations, and praises, and other occasions of pride; that one should cry thus, Remember that thou art a man: that so the consideration of his mortality might keep him from pride.
They are in no peril of death: that is, they think themselves to be in no peril; and this is the cause, that they are so holden with pride, Psal. 73. If men did mind their latter end, if they did consider, that in a short time, they must be turned into dust, surely they would be humble; but they think only of this life, therefore they are so proud.
Man who at first, was made like unto God, is now, like the beasts that perish; not a brute, but brutish, in respect of sensuality, and mortality. He who was created Lord of the Universe, must now say to corruption, thou art my Father, and to the worm thou art my Mother, and Sister: And this is the fruit of sin; and the thought of it, should make us low in our own eyes.
Secondly, Make use of the thoughts of man's mortality as a remedy against Covetousness.
Facile contemnit omnia, qui semper se cogitat moriturum. That man, is easily perswaded to contemn all things, who is always mindful of his own death. A little money will serve for his expences, who is to go but a short journey. A little parcel of earth will hold them, who now ambitiously seek after the whole world. Why should man be inordinatly desirous after great territories, and rich clothing, who in a short time, shall have no more Land, than the compass of his grave; and no more clothing than those vestiments appointed for his burial! The Psalmist accounts this a great piece of vanity; surely every man walketh in a vain shew; surely they are disquieted in vain. He heapeth up riches to himself, and knoweth not who shall gather them. Psal. 39. Why should they accumulate riches, and endeavour to grasp the world, who in a short time, must lay their heads upon a green Turf? Our life is like the Macedonian Empire, that was in, and out like a flash. Vita, vitrea; fumus, & umbra sumus. Our life is like glass; we are as smoak, and as a shadow; and therefore, the Apostle exhorts thus, 1 Cor. 7. 29, 30, 31. Brethren, the time is short, it remaineth, that they that have wives be as though they had none; [Page 14] and they that weep, as if they wept not; and they that rejoyce as if they rejoyced not; and they that buy, as if they possessed not; and they that use the world as not abusing it; for the fashion of this World passeth away. Why should frail man, be in ordinately desirous after riches, pleasures, and honours of the world; when he may be so quickly taken from them, or they from him?
The Fifth Exhortation.
As the thoughts of man's frailty, should diswade you from those sins of pride, and covetousness; so it should perswade you to several practicall duties.
1 It should put you upon the study of true wisdom. David desired to be instructed how to number his days, and that time he had yet to live, Psal. 39. 5. And Moses learned in all the wisdom of the Aegyptians desired in the behalf of himself and others, to be taught to number their daies, Psal 90. 12. So teach us to number our daies, that we may apply our hearts unto wisdom. Neither David, nor Moses desired to know in a literal sence, what year, or what day their life should end; but in a spiritual sence, how they might live so [Page 15] as that they might end their lives well any day of the year, or any hour of the day. There is no kind of learning more weighty than this.
2. This should move you to repentance. Hezekiah did so upon a message of death. We cannot promise life to our selves till to morrow; and therefore wee should repent to day. Whilst a woman is with child, none can tell what kind of birth it will be; and so time travelleth with God's decrees, and in their season brings them forth; but little doth any man know what is in the womb of to morrow, till God hath signified it by the event: and therefore, it is fit suddenly to set about repentance, before days of darkness come.
3. It should perswade you to a reverential fear of God. Fear him, who is able to kill both body and soul. God is a God life and death; he kills, and makes alive; he hath the Keys of death and hell, Revel. 1. 18. Who would but fear him, who hath within him the power of life and death?
4. This should perswade us to patience under all adversities, and diseases. Death will put an end to all such evils. Many are the troubles of the righteous: a particular [Page 16] instance hereof we have in. paul, whose sufferings are largly set out 2 Cor. 11. 23, 24. If you should meet with the like, consider that within a while, death will put an end to all such evils; and therefore, you should bear up your Spirits now.
5. Let this move you to desire, and to seek after heavenly things. There is no good foundation of hope, nor any good ground of joy to be found here; and therefore, the frequent meditation about death should move you to desire after heaven and happiness. Our conversation is in heaven, saith the Apostle, from whence we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like to his glorious body. One reading that Scripture, that No man hath seen God at any time, and lived, cryed out thus, O then that I might die, that I might see him.
6. This should perswade you to be willing to die. Aliter se habere non potest necessarium, said Aristotle, That that is necessary cannot be otherwise: And therefore be of his resolution, who said, Cum nequeo mutare, aequo animo feram. When I cannot turn aside an evil, I will bear it patiently. There is a necessity of all mens dying. The extent [Page 17] and community of this condition, sheweth the necessity of it. The wise man dieth as the fool, Eccles. 2. 16. The beggar died, and the rich man died, Luke 16. 22. Those who (in respect of their office) are as Gods upon earth, shall die like men. The mighty man and the man of war, the Judge, and the Prophet, the Prudent, and the Ancient, the Captain, and the Honourable man, the Councellor, and the cunning Artificer; and the eloquennt orator; these, who are the stay, and staff of a Nation shall be taken away, Isai. 3. 1, 2, 3.
Therefore since Death cannot be avoided, it is fit, that men should cheerfully undergo it. Thus did Elias, he sate under the Juniper tree, and desired, that he might die, and said, it is enough, Lord, now; O Lord take my soul, for I am not better than my Fathers. Thus died faithful Simeon; Lord now lettest thou thy servant depart in peace.
Indeed, Christians, do not desire Death, as Death. Paul, in that respect, would not be unclothed. And Peter must be carried whither he would not: but when Christians consider the decree of heaven, the setled purpose of God; & the unalterable Laws of nature; and the benefits they obtain by it, then they should be ready to say, now farewel [Page 18] world; farewell relations; and welcom death, welcome Christ; welcome heaven. Queen Elizabeth, professed, that She preferred her Coffin before her Cradle, and her Burial-day before her Birth-day. And you should be cheerful in the thoughts of death, which cannot be resisted; and should account it an happy change to go from night, to day; from darkness, to light; from death, to life; from sorrow, to solace; from a troublesome world, to a resting place in Heaven.
7. Let this perswade you to be patient about the death of others. When Galienus, the Emperor, was told of the death of his Father, why said he, I knew that my Father was mortal. When Anaxagoras was told of the death of his son, he answered, he knew his son was mortal. Consider the greatness of Job, and the goodness of Job: he was the greatest of all the men of the east; supposed by some to be the King of the Edomites; and as for his goodness, he was a perfect, and upright man: consider the sudden death of his seven Sons, & three Daughters; consider with what contentedness & thankfulness he did bear all, Job 2. 21. Job in this case, will be a worthy pattern of contentment to you in the like case; and a strong inforcement to this [Page 19] duty. When your Friends die, you should not be as men without hope: you should consider, that their death could not be resisted, nor can their life be recalled; and that he that hath taken them away, can provide for them better than you can do; and can make an abundant supply of them to you another way, and can be better to you than many friends. Friends can do you no good, except God be your friend; and if God be your friend, you will not stand in need of other friends; He will more than supply the room of all friends & relations. You cannot account those friends that are taken away by death, to be utterly lost. It is observable, that Job's Children who were taken away by death, were not numbred amongst the things that were lost. It is said, that the Lord gave Job twice as much as he had before, Job 42. 10. He had seven thousand sheep before, and he had fourteen thousand given him again; he had three thousand Camels before, and he had six thousand given him after; and so for other things, they were all double: But when his Sons and daughters are mentioned, there is the same number as before, seven sons and three daughters; and yet it is said, that God gave twice as [Page 20] much as he had before; the reason is this; His Cattle were utterly lost, and their number was doubled; and his sons and daughters were the same number as before; and yet, they were accounted double; because, though they were taken away by death, yet they were not absolutely lost.
8. Let us, by this that hath been said, be perswaded to prepare our selves for death.
Death is common; none can exempted from it; and it is certain, none can avoid it; and therefore, it is fit, that we should be always prepared for it. Death is an Enemy, which we must encounter; an Enemy which wee must overcome; and therefore, wee should be always in a readyness for it.
In order to your preparation.
1. Think of those things, that may put you in mind of death.
It hath been an ancient practice of the Devil, to perswade men to be forgetful of death; some of the Aegyptians did hide their dead, the Scythians did eat their dead, the [Page 21] Greeks did burn their dead, and let the Wind blow away their ashes: others, have thrown their dead bodies into the sea, to be devoured of fishes, on purpose, that there might be nothing before their eyes, to mind them of death: But surely it will be Christian prudence to have death always before your eyes, and to look at those things, that might put you in mind of Death. God clothed our first parents with the Skins of dead beasts, that they might think on Death. And he now feeds us with the flesh of slain beasts, that we might remember the same.
2. Endeavour to disaffect the things of the world. So long as men have towring thoughts, and ambitious desires after honour: so long as men are full of immoderate cares about the things of the world: So long as they affect delicate fare, and costly arraiment, they are unwilling to hear of Death. But, when they come to have their affections dead to the world; when those intemperate desires after great possessions are quenched; when men undervalue, and disesteem the world, and look upon all the glory thereof as a fancy; when men have their hearts cleansed [Page 22] from the love of the world, then they are easily perswaded to be willing to die.
3. Set your houses in order, for the comfort, and convenience of them that are to live after you. When Hezekiah, received a message of Death, he was commanded to set his house in order, Isai. 38. And it is of great use for all Christians. When mens estates are unsetled, then their minds are unsetled; but, when men have discreetly disposed, of their estates for their families, and relations, their fears and troubles are in a great measure over, and they are then in a fitter condition to die.
4. Set about repentance. It was good counsel, that one gave to his Scholar, that he should be sure to repent one day before he died; which came to this, that he should repent every day; because he knew not, but that might be the day of his Death. It is one of the Devils ways to destroy souls, by tempting them to defer and delay the time of repentance: He deals with sinners in this case, like a cunning Usurer, who flatters his debtor, till he hath failed his day, and then he seizeth upon his land. And therefore, let us cry out, quamdiu cras, [Page 23] quare non hodie? How long shall we say to morrow? why not to day? You may die to night, and how can you repent to morrow? It will be your prudence speedily to repent.
I would willingly perswade you, to set about the confession of all your sins, both in thought, word, and deed. Mourn for your sins; for Original sin, for Actual sins, for the sins of your Youth, and riper years. Mourn for your sins of Omission, and Commission; for sins at home, and sins abroad; for sins of Ignorance, and sins of Presumption. But this is not enough; a sorrow for sin, an acknowledgment of sin, do not make up true repentance. Judas repented, and acknowledged his sin, in betraying innocent blood, and yet he retained a murtherous principle: for he afterwards murthered himself. And therefore, you must add to these, reformation of life: There must be a change of the heart, and such an alteration of the mind, and disposition, as may produce a new life, and conversation.
To this your repentance add faith; the end whereof is the salvation of the Soul. Being thus prepared, you will be in a condition like St. Ambrose who declared, that he was neither ashamed to live, nor afraid to die. [Page 24] Being thus prepared, you will be meet for the inheritance of the Saints in light.
And now, I cannot but say something of this worthy person deceased, whose body is now brought to be inhum'd.
I cannot be silent without wrong to the Church, and dishonour to God: neither can I speak without loss to his merit. I am afraid, that except I were a more worthy Encomiast, able to expatiate in a formal Panegyrick, that what I shall say, will be a diminution of his worth.
Posibly, some may judge it unfit to commend the dead though they have been famous in their Generations; But you know of whom it was said, that he was a burning and a shining light; and I think it fit that they who honour God, should be honoured both in life and death.
He had a strong body, and a solid judgment, an excellent dispatch of business, not apt to be elevated, or dejected. By his vigilance, care, industry, and activity, (God blessing his endeavours) he hath done many and great things for the good of himself and others in this place.
He was clothed with humility, of an obliging temper, of a most sweet disposition; [Page 25] seldom seen to have an angry countenance; nor did I ever hear him speak evill of any man.
He was a Peace-keeper, and a Peace-maker; ready to compose differences, far from doing any wrong to others; and far from revenging wrong done by others: He was made up of kindness, he never declined any capacity of doing good.
His assiduity in waiting upon Ordinances, and his love to the Ministers of the Gospel, was admirable; especially to those whom he found to be the Orthodox, and Loyal. His principle was to fear God, and honour the King; to be obedient to the Laws, both of the Church, and State. His zeal was great, in endeavouring, that loyal and faithful Subjects might be elected to sit as Members in Parliament.
He was an excellent Subject, Husband, Father, and Friend.
He frequently appear'd at this Font, as a God-Father, to the Children of the poorest persons. He was ready to entertain strangers: the blessing of them that were ready to perish, was upon him. He was zealous of good works, as being the necessary fruits of Christian faith. he was come [Page 26] to the top of St. Peters Climax, brotherly kindness, and charity. No man could better say his prayers, as being dove-like, free from gall and rancor. His patience was great, under God's afflicting hand; in his greatest extremities I never heard him murmur.
The Sun in all his journeys, hath scarcely seen a better qualifi'd person.
He was Gateshead's darling: in respect of his meekness, and charity, he is hardly to be equalled; never to be exceeded in this place, (or his place. ) He shin'd as the Morning star among the living; and dying, as the Evening star among the dead.
These are the due praises of this glorious Saint.
He hath faithfully discharged his duty towards God and man. He hath now a writ of ease from all his industrious labours; he hath fought a good fight, he hath finished his course, and is now gone to wear that Crown, that is laid up for him.
Audite Posteri! If my voice would reach it, I would speak to the generations that are yet to come.
You of this present age can bear faithfull witness of these his vertues; and of [Page 27] the truth of what I speak; and I hope, that those, who come after will always mention his name, as being of blessed memory, knowing that the righteous shall be had in everlasting remembrance.
We have reason to believe, that his Soul is now beholding the face of God in glory; that it is warbled in the Quires of ever blessed spirits, in that vortex of eternity; and that his body shall be raised in glory, and being reunited to his soul, shall enjoy happy immortality, and immortal happiness.
Now let us all endeavour to worship, and glorifie God with our bodies, and souls in this life, that our bodies, and souls may be glorifi'd in the life to come, Amen.