imputation of Christ's Righteousness Hence that 2 Cor. 5. ult He was made Sin for us that we might be made the righteousness of God through him Partly by the sanctificaion of the Spirit by which Believers are renewed in the Image of God and indowed with the principles of Holiness and Righteousness and do serve God though with much of imperfectiâ—â— yet in sincerity of heart These are the â—â—ghteous men of whom this is asserted 2. The Predicate They are taken away from the evil to come Where observe 1. The thing it self which is predicated of them They are taken away The word here used doth primarily signifie to congregate oâ— gather together and some there be who think it to be a Metaphor borrowed from a Shepherd who when he foresees a Storm coming thereupon gathers his Sheep unto a place of safety noting the happiness of the Righteous in their Death they are gathered to the great Assembly â—â— the first-born 2. The end of their Being thus gathered 〈◊〉 the evil to come in the Hebrew it is From 〈…〉 i. e. From that evil which is 〈…〉 as it were stares them in the 〈…〉 words of our Text are like a folded 〈…〉 looks pleasantly on the one side 〈…〉 the other If we consider 〈…〉 the Righteous themselves 〈…〉 speak their great felicity in the 〈…〉 of their dying in that they are taken from the evil to come that it may not overtake them if we note the Aspect they have to the ungodly generation which these once lived among they speak their great unhappiness in the loss of the Righteous they are taken from the evil that it may come upon the World Hence Doct. The death of the Righteous is sometimeâ—â— a presaging fore-runner of approaching evil The conclusion in our Text is not to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not alwayes so Sometimes God removes the godly without any such presage Moses's and David's death to name no more were not so But it is sometimes and often thus It was so here in our Text. In the Explication there are two things briefly to be considered 1. When it is so 2. The grounds of it 1. When it is so Answ Death is a common change befalling all the Sons and Daughters of Adam Hence in the ordinary course of nature the Death of the Godly falls out as well in dayes wherein God is pleased with his People as in times of displeasureâ— God will not only have his servants to 〈◊〉 their Generation in this World but also to 〈◊〉 their reward in Heaven God will some 〈◊〉 remove faithful men when they have done 〈◊〉 appointed work to bring in their places others that shall be useful instruments in his 〈◊〉 〈◊〉 Moses gives place to Joshua David to 〈◊〉 These are no ill boding symptoms when God is ever graciously providing a succession of such for his People who may do worthily in their time Hence There are some circumstances whereby this is to be judged as judicial and calamitous viz. 1. When good men are taken away and leave their places empty I mean there are not others to supply them that are such as they were but goodness in a great degree decayes and dies with them and wicked and ungodly men succeed and fill their room On this account was Joslah's Death poâ—tentous 2 King 22. 16. with 22. Thus also Jeroboam's Son must die because there was some good thing found in him that so all evil and mischief might come upon the rest of his ungodly family 2. When a People grow degenerate and God by his Messengers denounceth his Judgements against them and now pious and useful men are taken away for herein God begins to put his 〈◊〉 in execâ—â—ion This is the Case in our 〈◊〉 He had been threatning of them with 〈◊〉 Chap. 56. 9. And now he opens a 〈◊〉 them to take place on them by taking 〈◊〉 Righteous 〈◊〉 〈◊〉 warnings of wrath against a 〈◊〉 〈◊〉 of such persons is to be accoun 〈…〉 only a preface but also a main part of Gods accomplishment of it We shal therefore find that when God had uttered such threatnings as are menaced in Isaiah Chap. 2. he proceeds in Chap. 3. begin to discover the order and method of these Judgements which was in the first place attended by the taking off of men of worth and use The mighty Man the Man of War the Judge c. 2. In the consideration of the grounds of the Doctrine we may enquire 1. How farr the taking away of Righteous men doth sometimes make way for evil to hasten and flow in upon a People 2. Why God then takes them away when he is about to bring evil on a place 1. How far the taking away of Righteous men doth sometimes make way for evil to flow in Answ This will appear in two things 1. If we consider how much they did while they were living contribute to the keeping 〈◊〉 evil procuring of good to those among 〈◊〉 they were The very prefence of such is a 〈◊〉 sing God doth much bears much for 〈◊〉 sakes Ten Righteous men might have 〈◊〉 Sodom when they were so ripe for ruine 〈◊〉 gave Paul the lives of all that were in the 〈◊〉 with him Act. 27. 24. The presence of Jehoshaphat saâ—ed three Armies by a miraculous providence when they were just ready to perish 2 King 3. 13. Lebans affairs prospered well for Jacob's sake all the while that he lived with him God loves to dwel there where his holy and humble ones are And besides there are two wayes in which they are instruments of keeping evil off the place where they are 1. By keeping out a great deal of sin which oftentimes when they are gone breaks in as a Flood and brings ruine with it Eminent upon this â—â—ore was Jehoiadah 2 Chro. 24. Where it is observed how he kept things right and Religion up Vers 2 Joash did that which was right in the sight of the Lord all the dayes of Jehojadah but when he was once dead and scarce cold in his Grave all went down again the Temple was neglected Idolatry restored vers 17. 18. And then misery comes flowing in upon them in an awful manner vers 23 24. 2. By their Prayers and Intercession for a sin 〈…〉 People They do often by pray 〈…〉 supplications stay God's hand 〈◊〉 stand between him and his People that he 〈◊〉 do 〈◊〉 to them God had ruined Israel 〈◊〉 〈◊〉 Wilderness for their sins had not Moses 〈◊〉 〈◊〉 and pleaded for them Psal 106. 〈◊〉 〈◊〉 the said he would destroy them had 〈◊〉 〈◊〉 his chosen stood before him in the breach to turn away his wrath But when such are taken away it often falls out that there is none left to intercede and so way is made to their ruine 2. If we consider what usually follows upon the taking away of the Righteous which tends to hasten a Peoples misery viz. Usâ—â—ally upon this Religion goes to decay Sin takes
adorned 〈◊〉 Righteousness filled with his Grace 〈◊〉 for his Kingdome and so in his light 〈◊〉 light 〈…〉 the terrour and sweeten 〈…〉 your dissolution For though 〈…〉 this as a priviledge of the 〈…〉 appearance yet it is an 〈…〉 every dying Believer is immediately 〈◊〉 in respect of his Soul It is true the bodily eyes shal see the Man Christ then which will be a complement of our Glory but this sight is mainly intellectual and one would think it should comfort a Child of God in the darkest hour of death to think that as soon as his soul is enlarged from his body he shal see the King in his glory Christ as he is This made Paul be so desireous to depart Phil. 1. 23. To be with Christ which is best What can you fee here that is so desireable as to hold your eyes and make you loth to look off and leave it to see Christ I am sure here are many sorrowful sights to be seen here you may see abundance of sin committed God's Name greatly dishonoured you may see the pride and insolence of the World and oppression and groans of the godly in summe the most that you see here is vanity madness and folly these are undesirable sights and how oft doth your eye affect your heart in seeing of them and fill you with 〈◊〉 and sorrow The best and only happy 〈◊〉 that ever you had here is to behold 〈◊〉 〈◊〉 in his Temple to see Christ in an 〈◊〉 and to solace your Souls in fellowship 〈◊〉 Psal 27. 4. 63. 2. And if ever 〈…〉 ravished with this it may then tell 〈…〉 porting it must needs be to see 〈…〉 lace Christ at the right hand of the 〈…〉 Majesty and me thinks this very thought 〈…〉 bring you to Paul's Conclusion 2 Cor. 5. 8. â— We are confident and willing rather to be absent from the Body and present with the Lord. USE III. For Consolation to the Children of God in respect of theirs that are departed Let not your hearts be troubled mourn not as they that have no hope Oh the happy exchange that they have made from seeing you to see Christ as he is Not whose Angels do for them but who do themselves stand in the presence of the Father Might an Apostrophe be here admitted I would be so farr from bewailing their hard fate that I would congratulaâ— their great felicity and say Thrice happy soul that have received a blessed discharge from alâ— the vain sights and soul-disquieting objects of a miserable World to see and behold him that bought and saved you Whiles we are here â—â—oping in the dark and looking with purblind 〈◊〉 upon imperfect looking glasses and are 〈…〉 up with transient glances and shaded 〈…〉 you dwel at the Wel-head of 〈…〉 scarce see enough to estab 〈…〉 confirm our hope you are ga 〈…〉 into extafies and drinking your 〈…〉 light beholding his facâ— in 〈…〉 is knowing him as you 〈…〉 whiles we have 〈◊〉 sight of 〈…〉 some cloud o◠〈◊〉 or unbe 〈…〉 above clouds aâ—â—â— fogs your 〈…〉 you but you are refresht with 〈…〉 beams of purest light from the face of Jesus Christ We dare not envy we would not call you back from that felicity who our selves also are waiting for that happy time and our only comfort and support under all the sins and sufferings of this present life ariseth from the hope of ere long enjoying that which you are at the present possessed of Live happy in seeing of him in whose presence is fulness of joy whiles you are living in full fruition it shal be our endeavour to live in this hope that when he shall appear we shal be like him because we shall see him as he is FINIS The Righteous Man's DEATH A Presage of evil aproaching A SERMON Occasioned by the Death of Major Thomas Savage 〈◊〉 Preached 〈…〉 By Sâ—muel Willard Teacher 〈…〉 in Boston 〈◊〉 Isa 57. 1. The Righteous is taken away from the evil to come BOSTON in NEW-ENGLAND Printed by Samuel Green 1684 The Righteous Man's Death a Presage of evil approaching Isa 57. 1. The Righteous is taken away from the evi◠〈◊〉 come THese Words are one 〈◊〉 of the 〈◊〉 phet's mournful lamentation 〈◊〉 Godly Man's Funeral and 〈◊〉 〈◊〉 sibly look back to the death of good Hezekiah that pious Prince which fell out 〈◊〉 long before whose removal was introductive to the sad and miserable condition unto which the Jewish Nation was soon after reduced The Text with the Context so far as is contained in the two first Verses of the Chapter doth represent to us 1. The common lot wherein the best of Men 〈◊〉 share with others Righteous and Merciful 〈◊〉 yea Perish i. e. as some interpret it they may be taken away not only by a natural but also by a violent death thus it befel that worthy Prince Josiah 2. The unaffected inconsiderate frame of heart in the generality of men at the godly Mans death No man regards nor considers i. e. There is very little notice taken of it much less is it a grief to them 3. The happy state of the People of God in and at their death They are taken away from the 〈◊〉 to come they rest in their beds c. Though 〈◊〉 world 〈◊〉 ready to think they perish yet as to themselves it is certain that they are safe and 〈◊〉 〈◊〉 â—ill 〈◊〉 that there is in the death of 〈◊〉 to the World it is a poâ—tent and 〈◊〉 preâ—aâ—e to them that are left behind that 〈◊〉 〈◊〉 Which last Particular and 〈◊〉 〈◊〉 Verse consists of two parts 〈◊〉 1. A discription of the great incogitancy of men under such awful Providences none considering the word signifies inwardly and in the mind to ponder and distinctly to Judge of a thing It signifies also to know and hence some read it no man knows others no man ponders or weighs in his mind and thoughts which is the same with considering 2. The subject matter about which this incoâ—gitancy is declared or expressed Which is sure and evident conclusion that followed from the death of the Godly viz. That the Righteous is taken from the evil to come Which conclusion being of it self a full proposition and also here insinuated as a matter worthy of deep meditation may be the subject of our present discourse In which Conclusion observe 1. The subject the Righteous or the Just man Which is not to be understood in a Legal sense for one that is in all parts compleat answerinâ— the Moral Law in every point for so the assertion were of no comfort at all since among Adam's Progeny descending from him by natural Generation there is no such Eccl. 7. 〈◊〉 There is not a Just Man upon Earth that doth 〈◊〉 〈◊〉 and sinneth not Pro. 20. 9. Who can say 〈◊〉 〈◊〉 made my heart clean Hence that Prov. 〈◊〉 〈◊〉 A Just Man falleth seven times But 〈◊〉 〈◊〉 Evangelical in which Men are said to 〈◊〉 〈◊〉 teous partly by the
a day of rebuke 2. The faithful servants of God who have been called to declare his mind in the most publike and general Assemblies have predicted and forewarned us of Judgement coming except by repentance we prevent it This hath been a point in which there hath been such an universal concurrence that we have abundant reason to conclude that there hath been much of the presence of God with them in it They have from one time to another solemnly warned us of and called upon us to prepare for these calamityes 3. Since the time wherein God by his servants began to treat us with these warnings his hand hath bin awfully out upon us in taking away eminent useful publique pious men God hath since that time seemed to be upon quick dispaâ—ches in that busines our eys have scarcely bin dry for one though alas they are too soon dry but anothers death hath alarum'd us the ancient pilars on which our foundations once stood strong are almost all gon â—ea also many young ones and very likely to have bin eminently usefull to have bin placed in their roomes and hopefull to have made up the breach have bin pluckt out agen as it were by force 4. It is sadly observable that the spirit of zeal for God and Holiness hath died apace with them We may in a deplorable degree say of our times not only that the godly men die but that they cease we are not now put to it to know whom to employ in our publick concerns in the Magistracy and Ministry yea and other places of weight by reason of multiplicity of choice as it hath sometimes been but rather for want of choice how many Congregations do now want to have the bread of Life to be broken to them and are at a loss how to obtain it and in all sorts of men there seems to be a dying at least a fainting of Religion with the death of the Religious and though through mercy God hath a number yet of choise and faithful ones yet their hands are thus weakned and the sons of Zerviah begin to put out their heads and speak insultingly 5. Nor is it a little to be lamented that those men dye in a great measure unlamented yea by too many reproached and this is the sad note of our Context men lay it not to heart nor consider the hand of God in these things Now let us lay all these things together and see if they do not solemnly speak that we have reason to be afraid that God hath removed them in order to some sore and dreadful calamity which he is preparing for us except he be in time prevented and therefore USE IV. It calls upon us seriously to consider and solemnly to lay to heart the providence of God in this respect It may teach us sadly to bewail and greatly to lament the loss of so many righteous men as God hath lately taken from us for them indeed we have cause of congratulation for they are taken from the evil to come but for our selves there is reason to mourn because their going bodes and beckens evil a coming and at the door I might here urge many incentives but I shall only say this much that to be duely affected with Gods hand and to hear the râ—d and him who hath appointed it may be a mean to continue our tranquillity God is angry with the World when his Children dy unlamented he takes it well when their loss is bewailed And if we would make a right improvment of these things let us lament and repent of those sins which have procured us these miseries let us say Wo to us that we have sinneâ— Have not the Righteous been slighted and ill requited for all their faithful service Have we not slandered reviled and trampled upon them And was it not then time for God to take them to a place where they should be in more honour and esteem Repent of these sins lest you hurry away those that are left and then you may too late sit-down and howle out your Ichabod Oh! be not brutish but sit down and consider when the Pillars are gone how shall the building stand When the Watch-men are asleep who shall descry and warn us of the enemies approach When the Wall is pluckt down and the hedge removed who shall keep out the Bore of the Wilderness When the Gap-men are taken away who shall stand in the breaches When the lights are put out who shall direct us in a right way When the Chariot and Horsmen of Israel are removed who shall defend us from misery and mischief When God is gone what but woes and calamities can befall us God hath now for a long time been pleading with N-E in this kind â—â— how many preciouâ— names are there registred in the black bill of a few years nor is his anger turned away but his hand is stretched out still And now God calls us again to a further occasion of deep consideration by that awful hand of his in the sudden and unexpected departure of that precious one from us and that at such a time 〈◊〉 I know he was gathered to his People in a good old age and full of dayes he lived long enough for himself but dyed too soon for us 〈◊〉 will not be curious in noting the day of his removal though I believe that it deserves its remark nor need I give light to his personal worth which challengeth a sorrowful remembrance of us his own works shall praise him in the gates And though some evil tongues which evermore account much deserving a fault have sought to blemish him yet his name shall live in despite of envy it self His long service in publick imployment and his skilfulness in that 〈◊〉 his great dexterity in militaâ—â— Disciplâ—â—â— a thing now indeed little valued degeneraâ—â— spirits and his great industry propagaâ—â—â—g it to those under his guidance love to his Country 〈◊〉 not in â— few 〈◊〉 pty words but real deâ—â— his adventuring himself in the highest places of the field in â— greatest difficultyes and hazards and that oâ— and again at such time as eminentest dangâ— threatned us and enemies flushed with succeâ— were most insolent yea and then when for his years he might have received his white wand and been acknowledged to be Miles emeritus his tender care for the welfare of this people under the weight whereof there is good ground to think that he sunk and dyed these things I say besides his uprightness towards God as a private Christian his tenderness and love to his brethren as a member of the Church his affability and sweet deportment towards all men in his ordinary converse speak emimently his worth and our loss He is now gone from an unthankful world to receive his reward with God But that which most of all should affect us is that by his removal the gap is wider and we left the more naked Repent then and return to the Lord pray
hard for those that are left that you be not utterly stript and bereaved Be prudent foresee the evil and hide your selves take the presage to be awakened to meet your God in that way wherein he is ready to receive and be reconciled to a sinful People and repent of the evil which he is ready to bring upon them lest otherwise if you now neither believe nor consider Your sad experience do to â—late convince you and extort that better confession from you that such have been taken away from the evil to come FINIS The only sure way to prevent threatned CALAMITY As it was delivered in a SERMON Preached at the COURT of ELECION May 24. 1682. Jer. 26. 12 13. Then spake Jeremiah unto all the Princes and to all the People saying The Lord sent me to prophesie against this House against this City all the words that ye have heard Vers 13. Therefore now amend your wayes and your doings and obey the voice of the Lord your God and the Lord with repent him of the evil that he hath pronounced against you SUch is the unhappy entertainment that plain-dealing and open-hearted reproofs do meet with in the World that when they are most needed they can be least born The fouler the stomack the more nauseous is the Physick when the malady is come to a dangerous Crisis and every symptom bodes a sad and sudden change men are better pleased with â— cheating quack that dissembleth the dâ—sease and engageth all shall be well then with an honeâ—â— and faithful Physitian who tells them the distemper is malignant the issue dubious and without the application of some speedy and eâ—traordinary means desperate He that will â—ndertake to lay open the true state of degenerous People by ripping up their sins displaying their impenitencies and applying the threatnings of â—â—â—ine displeasure shall expose himself to the hatred and injurious usage of those for whom he doth this kindness Apostacy being a spiritual frenzy and herein expressing an affinity with madâ—en in being enraged at none so much as those that in love seek their cure The truth of this our Prophet here experienced who being sent by God on an unthankful errand for when men love the distemper they do by consequence despise the remedy and hate him that brings it And I therefore call it unthankful 〈◊〉 from its own nature for what can be a more obliging courtesie than to give men timely notice of eminent dangers counsel how to avoid them But from the disposition of those who were to receive it whom custom in sin had wedded to â— complacency in it whose pride and presumptioâ— had made them inpatient of all threatnings and in whom deep rooted impenitence had obstructed the reception of every advice calling them to reformation being thus sent he faithfully and clearly opens their state shews them their hazzards directs to such duties as the present circumstances required promiseth them a good issue if they were so followed but denounceth ruine if they were neglected And now as if he had been guilty of Treason and had joyned hands in some dangerous conspiracy the Priests Prophets and People in a transport of fury lay violent hands on him in the very Temple and nothing can satisfie their hellish rage but the Prophets life The Princes who though possibly they had but little if any thing more of Religion then the rest yet pretending to more civility enterpose in this fray and call the matter to a legal hearing which by the over-ruling providence of God determineth in his delivery out of their hands The Principal things observable in this transaction are the Peoples Accusation and Jeremiah's Apology The former is briefly touched in vers 11. in which while they pretend to accuse they undertake to Judge and with a full cry pronounce him a man of death This man is worthy to dye or the judgement of death is for this man as the Hebrew text reads it Which lest they should seem to have spoken of prejudice they article against him for sedition For he hath spoken against this City nor need witnesses be sought for they themselves had heard it with their ears We see what different interpretations the words and actions of men ly open unto how change of times changeth mens opinions of things how dangerous it is for men to speak the truth in Apostatizing times Micah the Morasthite delivered a more fearful because a more positive Prophesie in the dayes of Hizekiah Mic. â— 12. Zion shall be plowed as a field and Jerusalem shall become heaps and the mountain of the house as the high places of the forrest And yet was not branded for a turbulent person nor prosecuted as a ring-leader of sedition but received as a Prophet of the Lord and his prediction â—mproved to repentance which averted eminent desolation Jeremiah so threatens calamity as withal to promise mercy in case of sound repentance and he is an offender prophesieth against the City and no less than his blood can serve to expiate his crime How happy a thing is it to preach to a pious Generation who because they hate their sins love their reprovers How unhappy to come to a People wedded to their wicked waves who count those their enemies who are so to their lust As for the Prophets Apology I need for the present occasion to take notice only of the just defence which he makes both of himself and his prophesie which is contained in the Text. The Persons before whom he makes it are the Princes and all the People under whom we may list the Priests and Prophets unless we look on these as his accusers and the other as those to whom he appeals as Judges The Vindication it self consists of two Parts 1. A clearing up of the Authority by which he had spoken Their Lord Jehovah sent me to prophesie Divine Authority gives a supersedeas to humane Laws They may make it Capital to speak against their wayes and doings but if God Authorize his Servants to it it is no Crime in them but a duty to cry aloud and not to spare The Prophets Commission comprizeth the full of their Accusation He might have prophesied against other Nations without their offences but that he doth it against this City this is the provocation He therefore asserts his particular charge To prophesie against this House and this City Grotius indeed lenifies the expression and would have the words read To this House and to this City Noting that the prophesie was for them and not against them And indeed conâ—â—cing and awakening preaching would be so if a People had wisdom and grace rightly to improve it But suppose it against them yet if God be against a People and would have them to know it should the Prophet obey man or God Especially if he exceeds not the bounds of his commission which Jeremiah here further asserts for the Lord sent him to speak all the words which they had heard he had not added