Section 11
[3.] That which yet further aggravates our grief, is that we have few such left behind. I know God has the residue of the Spirit, apd can out of stones raise up children unto Abraham. But which way to look for such men as these, we do not see. Here is a breach made, and what prospect have we of the repair of it? Our hands are weakened, and who shall strengthen them? A gap is made, and who a PhU. U. 97.
shall fill it up? Jehovah-jireh—/ef the Lord provide for us; for how to provide for ourselves we know not We have too much reason to renew the prophets complaint. Woe is me, for I am as witen they have gathered the summer fruits ; my soul desired the first ripe fruits; but alas! where are the clusters ? It is the Lord's doing, and we must acquiesce in it: if we must be emptied and brought low, his will be done. Let us now fall into the hands of the Lord, for his mercies are great; but let us not fall into the hands of man, 2 Sam. xxiv. 14.
(3.) Let us, in the next place, inquire what is onr duty now we are lamenting the fall of such a flower of the grass, that we may sow in these tears.
[1.] Let us be deeply humbled for our sins, which have provoked God thus to contend with us; into this channel let us turn our tears, and then they will turn to a good account Sorrow for sin is that godly sorrow which is not to be repented of. O that the providence of this day might have this good effect upon us, to open springy of repentance in us, that we may look not only on our dying Master, but on our dead and dying ministers, and mourn. Ministers are sent, by the labours of their lives to be the death of our sins, to bruise the head of those old serpents, as instruments in Christ's hand. Is this work done? Is sin crucified and mortified in you? If not, sin is the death of your ministers,who should have been its death • Your unmortified lusts are the greatest mortification to your ministers; it is sin that silences them; it is sin that slays them; perhaps efficiently, at least to such a tender spirit as this was, people's unprofitableness, and unsuitable walking, saddens their ministers' hearts, and perhaps does more than you are aware of to the shortening of their days. If we improve not the advantages we have by a powerful lively ministry, it is just with God to deprive us of it
O think the worse of sin for this, and resolve never to be reconciled to it; lay the axe to the root of that mischievous thing, which separates between you and so much good. Is there any of you in an unconverted state ? Return to God now in compliance with the call of this providence. Have any of you been hitherto cumbering the ground? Now at length begin to bring forth fruit, lest all the dressers of the vineyard be removed, the rain withheld, and you laid under the curse of barrenness, the just punishment of the sin of barrenness.
[2.] Let us by prayer and universal reformation go forth to meet the Lord in the way of his judg-* ments, and stand in the gap to tarn away his wrath, that he may not make a full end. If you have any interest at the throne of grace, improve it now: let your closets and families witness for you, that you
« Ruth i. 90.
A SERMON ON THE DEATH
are of those whose hearts tremble for the ark of God: O lift up a prayer for the remnant that is left, that it may yet be left and increased. At such a time as this God wonders if there be no intercessor; which in another place is thus expressed, He wonders if there be none to uphold; which implies, that those who intercede on the behalf of the declining interests of God's kingdom, do really uphold them, and help to recover them. O pray that God would pour out a double portion of his Spirit on those who survive ; and if the Spirit be but poured out upon us from on high, even the wilderness will soon become a fruitful field for all this.
And if you would have your prayers effectual, you must return to him who smites you. For God's sake, for precious Jesus's sake, for your own souls' sake, for your dear ministers' sakes, if you love them, and would keep them alive, if you would comfort them, and reap the comfort and benefit of their labours, leave your sins; amend what is amiss in your hearts, and lives, and families; be reformed by this.
The death of good ministers is not a judgment upon them, it is their gain, the happy period of their toils and griefs. They rest from their lahoursy and are entered into the joy of their Lord; but it is a judgment upon you; it is your loss, and should be your grief. To you therefore, O men, I call, and my voice is to the sons of men: O that you would hear the voice of the Lord's controversy, and answer the intention of it, which is to part between you and your sins.
[3.] Let the withering of this flower be a seasonable conviction to us of the vanity of this world. Let it help to take our hearts off from it, and awaken us to think of leaving it. Let us learn to cease from man, from such men, for even their breath is in their nostrils, and not raise our expectations too high from them. Are swch flowers as these withered the choicest flowers that grow on this earth ? And shall we expect happiness and satisfaction in any thing under the sun, in any thing that springs out of this earth, or is found in it ?
When such a one dies in his full strength; one who was so likely to live, and live to good purpose; why should we count upon many years to come, or think of death as a thing at a distance ? If the flowers be thus withered and cut down, let the weeds expect to be plucked up: for if this be done in the green trees, what shall be done in the dry ? If the fruitful flourishing trees be removed, let us who cumber the ground, not expect to stand long. The Lord awaken us all, by this and the like providences, to consider our latter end, and to make necessary preparations for it with all diligence. . [4.] Let this providence help to endear heaven to us, and draw up our hearts and affections thither. The glory even of the saints in this world, is as the flower of the grass, withering and fading; but it ii not so in that world, where they are crowned with a far more exceeding and eternal weight of glorj. They are not there as the flower when it shooteth forth in its weakness, but as the sun when be goes forth in his strength. Converse moch with that world, frequently contemplate that glory, till by the Spirit of the Lord yon be in some measure changed into the same image, even the image of the heavenly.
I believe your ministers were very dear to yon; let them be so still. Though while they were <H>ntinued to you, they were more yours than they are; yet now they are gone to heaven, they are far more excellent than they were, more wise, and more holy, and every way better. Believe this, and love them, and long to be with them. Think whither they are gone, and let your hearts by faith, hope, love, and holy devotion, follow them to the things which are above, on which as Christians we are to set our affections. To the upper world their nobler part is removed cut efike bodyy thither let ours attend them while in the body. Think where they are, and sit with them in heavenly places; keep up a spiritual communion not only with the innumerable company of angels, but with the spirits of just men made perfect, to whom, as believers, we are already come. Think what they are doing, and join with them, as well as yon can, by your humble, thankful praises of him that sits upon the throne and the Lamb. As we pray, so let us endeavour, to do the will of God on earth, as the holy angels and blessed saints above are doing it. Think of the joy they have entered into, and let it make death desirable to you, that if in life yoo follow them, who through faith and patience are gone to inherit the promises, yon shall at death remove to them: let the death of your dear friends and ministers, make you think with desire and pleasure of that removal.
And here I cannot forbear transcribing some expressions of that blessed martyr St. Cyprian, which have sometimes much affected me, and are much to the same purpose with this head I am upon, and therefore I shall not translate them. Ampleetmnur diem qui assignat singulos domicilio suo, qui nos ist-hine ereptos et laqueis seeularibiu ext Uos paradiso restituit et regno ealesti — Let us embrace the day which assigns each to his habitation which takes wis from these earthly snares, and gives us to paradise and the heavenly kingdom. Quid non properamus et curri-' mus ut patriam nostrum videre, ut parentes salutarcy possimusi Magnus illic nos carorum Humerus ex-spectat, frequens nos et copiosa turba desiderat: jam de suA immortalitate secura, et adhue de nostra m-columitate so Uicita. Illic apostolorum glariosus chorus ; illic prophetarum exultantium Humerus — Wkat speed we make, when the object is to see our countryt or to salute our parents ! An immense mu Uiiude of dear
OF DR. SAMUEL BENIGN.
1017 friends uwmii our arrival secure themselves of their ovH immortality and anxiotts only for our salvation. There is the glorious company of the apostles ; there are the exu Uinff prophets. Ad hos,fratres dilectistimif ovidA enpiditate properemus, ut cum his cito esse possimusj ^c. — To these, beloved brethren, let us hasten with all possible expedition, Serm. 4. De Mortalitato.
II. Though man and glory are fading and wither-ioj?* yet God and his word are ever-living and everlasting. Ministers die, bat the word of the Lord endnreth for ever. The word of the gospel, that last revelation, after which we are to look for no other, does not change, shall not cease, till the mystery of God shall be finished. The glory of the law was done away, bat that of the gospel remains. The glory of ministers falls away, bat not the glory of the word they are ministers of. The prophets, indeed, do not live for ever, bat the words which God commanded them did, and will take hold, as words qaick and powerful. On such a sad occasion as this, it is very seasonable to consider, that the word of the Lord endures for ever ; that is,
1. There is in the word of the Lord an everlasting rule of faith and practice for as to be ruled by; so that oar religion shall not die with oar ministers, and therefore should not: in the word it will still live, and therefore must still live with as.
(1.) It is onr comfort, that Christianity shall not die with oar ministers, nor that light be buried in their gnves. Were the divine truths and laws intrusted with tradition, those invaluable treasures as the world goes, would in time be lost, or wretchedly embezzled. While religion passed in that way of conveyance before Moses, men lived to be very old; jet that did not secure it, but it almost perished: care is taken, therefore, now to preserve it in the written word, and it is its effectual security, so that it can never perish, neither shall any pluck it out of oar hands. If we were all in our graves, our religion would be found in our Bibles, pure and complete, and by that sure word of prophecy, a much finner deed of entail than an uninterrupted succession of pastors, would be transmitted to the last ages of time. Thus apheld, the throne of Christ shall eDdnre for ever, and be as the days of heaven.
(2.) It is our duty not to let our Christianity die vith onr ministers, but let the word of Christ, contained in the Scriptures, still dwell in us richly, that is still the same : when we have another minister we have not another gospel, nor durst an angel himself bring as any other. You see gospel ministers, like the priests under the law, cannot continue by reason of death, bat as Christ's priestly office by his intercession in heaven, so his prophetical office by his word and Spirit on earth, are unchangeable; the word of God lives and abides for ever.
The death of oar ministers should therefore make us love our Bibles the better, and be more conversant with them, for in them the Spirit speaks expressly, speaks to as. Your ministers said no other things but what are contained in the Scriptures; blessed Paul himself witnessed no other things but what agreed with Moses and the prophets; Christ himself bid his hearers search the Scriptures; that sacred book you have to be your guide, if your teachers should be removed into corners, into graves. Let me engage you therefore, in God's name, to stick to your Bibles, stick close to them; consult the Scripture/ as your oracle, as your touchstone; speak according to this light, walk according to this rule, and let its perpetuity engage you constantly and unmovably to persevere to the end in your adherence to it. Does the word of the Lord endure for ever ? Let it be in you a well of living water.
Yon profess to make the Scripture the commanding rule of your worship, and say, you cannot admit any religious rites but what are there appointed; but yoa contradict yourselves, and give the lie to your profession, if you do not make the Scripture the commanding rule of your conversation also. Govern your thoughts, words, and actions by the word of God, and not by the will of the flesh, or the course of this world. As our religion may be found in our Bibles, so our Bibles should be found in our hearts and lives. Value and love a ministry that will lead you into the understanding and application of the Scriptures, for these will make the man of God (both the minister and the Christian) perfect, and thoroughly furnished both for every good word and work.
2. There is in the word of the Lord an everlasting fountain of comfort and consolation for us to be refreshed and encouraged by, and to draw water from with joy; and an everlasting foundation, on which to build our hopes. When we find that all flesh is as grass, and even the flower of it witliers, there is no comfort like this, that the word of the Lord endures for ever. Hence let me recommend strong and lasting consolation to those who are this day lamenting their withered grass and fallen flower.
(1.) With this, let me comfort the near and dear relations of him that we now have parted with ; the flower yon delighted in, and promised yourselves so much from, is withered and fallen, and laid in the dust; but the word of the Lord endures for ever, and that will never fail you ; the more you expect from it by faith, the more you will find in it to your comfort; it is by the word that God comforts them who are cast down; and because it endures for ever, they are everlasting consolations that are drawn from it.
Let this comfort the aged parents ; they have the word of God to be their stay, when this staff of their old age is broken under them; God will be better
A SERMON ON THE DEATH OF BR. SAMUEL BENION.
to yoa than ten sons, than ten such sons, a God all-safficient, a God that is enough.
Let the fatherless children, who are not yet capable of knowing their loss, be left with the everlasting Father, and be sore that the word of the Lord endures for ever; With thee the fatherless findeth mercy, and the generation of the upright shall he blessed.
Let the widow, the prophet's widow, trust in God, and that word of his which endures for ever, the comfort of that afflicted state. Thy Maher is thy hushandf the Lord of hosts is his name, and he has betrothed thee to him for ever, by a bond which death itself cannot untie, in loving-kindness and tender mercies. Let this be the comfort of the house of mourning, though it be not so as in months past; though it be a beheaded, broken family, yet the covenant of grace made with the house, and the church in it, is well ordered in all things, and sure; and let that be all the desire, for it is all the salvation, 2 Sam. xiii. 5. and may be so improved in this cloudy and dark day.
(2.) With this, let me encourage the students. The Lord has taken your master from your head today. I know you loved him dearly, and doubt not but you truly lament the loss of him, and are ready to say. My father, my father! Your counsels are ruffled and your measures broke by this providence; but remember, the word of the Lord endures for ever. Study your Bibles, and you will find them the best tutors; tutors that will never die; in them learn Christ, and you have the best learning; let God's word be your delight and your counsellor, make it familiar to you, and when you go it shall lead you, when you sleep it shall keep you, when yon wake it shall talk with you. Take God's statutes as your heritage for ever, and let them be the rejoicing of your hearts. Grow in Scripture knowledge, and in the things of God; speak Scripture language, accustom yourselves to it; that is sound speech which cannot be condemned.
And for your comfort, the seed which serves the Lord, among whom the word of the Lord endures, shall be accounted to him for a generation. The Lord God of the holy will never forget, will never forsake, the sons of the prophets who adhere to him, and are mindful of him. Be ye humble, diligent, and faithful, and you will find God the same to you that he was to him who is gone; and the best are no better than he made them; you will find Christ the same yesterday, to-day, and for ever. To him I commend you, and to the word of his gace, which is able to build you up, and to make you instrumental to build up others in holy faith to the heavenly kingdom.
(3.) Let me, with this, speak comfortably to this poor congregation. These two things are come upon thee, the death of two ministers; two swiek ministers ! Wherewith shall I comfort thee I What more comfortable than this. That the word of the Lord endures for ever T Yon have not lost that Too may perhaps be tempted to think it is in vain to seek for such helps, such helpers, any more; yoa have procured some of the best, and God has lemo Ted them from yon, perhaps for the same reason that he once and again lessened Gideon's army, becanse it was too numerous for him to work by. God delights to perfect strength in weakness; he will secnre to himself a succession, and, I hope, to you t<M>. Bless God for your aged minister who is yet continued to you; value him the more; seek out for another in the room of him that is gone, and God, I trust, will send you one to be a helper of your faith and joy.
Let God's word endure for ever your guide, and it will endure for ever your comfort Love the Scriptures, make much of them, be daily learning yourselves, and teaching your children, out of them. Christ's scholars never learn above their Bibles, while they are here under tutors and governors; at death they shall take their leave of them, and go thither where there is no occasion for them.
4. Let us all, both ministers and people, comfort oarselves and one another with this word : Allfeth is grass; but the Eternal Spirit is the life of oor souls. The glory of man fades and falls away, hot the glory of God-man does not: on his head shall the crown ever flourish. The gloiy of the gospel is the same; and the crown of glory prepared for the faithful, fadeth not away; in these is continoance. The foundation of God stands sure for all this, and it is an everlasting foundation.
Let not therefore the atheists or profane, those enemies of our holy religion, rejoice against as, though we fall, though our gprass withers, and oar flowers fall thus; for though we sit in darkness, tbe Lord shall be a light nnto us, an everlasting light, and our God our glory. His word shall endure for ever, though the ministers of it are lights that are but a little while with us, and it is only for a season that we rejoice in their light That never-failing word is the firm and immovable rock upon which the church is built, and therefore the gates of hell cannot, shall not, prevail against it. While the earth remains, the seed time and the harvest of the world will continue; nay, heaven and earth shall pass away, but the word of Christ never shall, not one iota or tittle of it. Divine revelation shaill ride out the storm of all opposition, and triumph over the powers of darkness; shall not only keep its ground, but gain its point; shall go forth conquering and to conquer, till the mystery of God shall he finished, the mystical body completed, and the kingdom delivered up to God, even the Father, that God may be all in alL
A CONCISE ACCOUNT
OF THE
LIFE OF SAMUEL BENION, M. D.
He was bom in a coontry place in the cbapelry of Wbicksal, in the parish of Frees, and connty of Salop, Jane 14» 1673. His parents are still living, very religioas good people, and of competent estate in the world, and he was their eldest son who lived. His mother was the daughter of Mr. Richard Sadler, a worthy nonconformist minister, who was tamed oat from Ludlow by the Uniformity Act, and f pent the rest of his days in obscurity at Whicksal. He died in 1675.
He was baptized by his grandfather, and called Samuel, because asked of God, and devoted to him.
He gave early indications of a happy genius, and a strong inclination both to learning and piety: and even a child is hnown by his doings.
He began his grammar learning, and made considerable progress in it with the schoolmaster at Whicksal: bat in 1688, he was removed to the free-school of Wirksworth in Derbyshire, to be QDder the condnct and tuition of a very learned able master, Mr. Samuel Ogden, with whom he continued almost three years, till he was near eighteen years of age, a much longer time than youths of his proficiency ordinarily continue at the grammar-school; bot be found the benefit of it, (as many who outrun their grammar learning too soon find the want of it,) for hereby he laid his foundation large and firm, got leat acquaintance with the classic authors, made his after-studies the more easy and pleasant, and arrived to the felicity of speaking and writing Latin with great readiness, fluency, and exactness.
lo 1691, he went to live with Mr. Henry at Broad Oak, who employed him in teaching some lentlemen's sons who were tabled with him, and directed and assisted him in his entrance upon his academical studies. Here he discovered an extra-ordi Daiy skill in the languages, and prudence much above his years in the management of those who were under his charge; and Mr. Henry expressed much satisfaction in his conduct, and a particular kiudoess for him.
In 1692, he went to London, where he sojourned about half a year with the Reverend Mr. Edward Lawrence, and there had opportunity of hearing the best preachers, and perusing the best books; both which he failed not to improve much to his advantage. When he came down, he prosecuted his studies alone at his fathers house with great application. Surely few who have so great a stock of learning have owed it, under God's blessing, so much to their own industry, and so little to the help either of tutors or of fellow-students. He beat it, as we say, out of the cold iron; and when it is so, the excellency of the power is so much the more of God.
In June, 1605, he went into Scotland to the College of Glasgow, with a young gentleman or two, whom he was intrusted vrith the conduct of. Having furnished himself before with a good treasure, and matter to work upon, the advantages of that place, daring the year he spent there, turned to a good account. Here he studied closer than ever, sometimes not less than sixteen hours a-day, having a little food bcought him to his study, and slipt not any opportunity of improving himself in useful knowledge.
His regent was Mr. Tran, whom he often spoke of with great respect, and who had a particular affection for him, and while he lived kept up a correspondence with him. The other learned men of that university he also often took occasion to make an honourable mention of. Mr. Jameson, History Professor there, did likewise correspond with him. That miracle of a man, who is quite blind, and has been so from his birth, and yet, as appears by the learned works he has published, a most accomplished scholar, and very ready and exact in his quotations of authors.
In May, 1606, he took his degree of Master of Arts there, and then returned to his father's house, where he would be near to Mr. Henry, under whose ministry hf had been trained up, and now
LIFE OF DR. SAMUEL BENION.
intended for some time to sit down for his farther improvement.
But within a few days after he came home, Mr. Henry finished his course, (June 2i, 1606,) to his great grief and disappointment
The beheaded congregation presently cast their eye upon him, as the most likely person to succeed Mr. Henry, being one of themselves, and one who upon all accounts promised well; and they had reason to think he would not be without honour, no not in his own country. Without looking any further, they unanimously made choice of him, and soon found their expectations from him even out-done.
He was then about twenty-three years of age, and had never preached, nor designed it quickly, but wished rather to continue yet for some time a student ; so that it was not without great difficulty that he was persuaded to undertake the work itself; pleading with the prophet, (Jer. i. 6.) Ah, Lord God, behold, I cannot speak, for I am a child, especially to undertake it there, and come in the room of such a man as Mr. Henry; this he was in a manner compelled to, often saying he even trembled to think of it. And truly, I think I never heard any man express himself with more humility and modesty, self-diffidence, and self-denial, than he did on all occasions.
But he plainly saw the providence of God calling him to this work, and therefore he submitted, and gave himself wholly to it. He lived at his father's house, and preached at Broad Oak; and all his performances were such, that none had any reason to despise his youth.
His great modesty would not suffer him to undertake the sole charge of that congregation, and therefore he was backward to be ordained, and desirous that the senior ministers of the neighbourhood would come and administer the sacraments to them, which they did for some time.
But in Jan. 1698, he was solemnly set apart to the work of the ministry, by the laying on of the hands of presbyters at Broad Oak, plehe prcesente —tit the pretence of the people. And the confession of faith which he made at that time is so remarkably concise, that I think it worth inserting at large, and the rather because we have so little of his remaining in our hands. It is this:
" Being obliged to confess my faith, I humbly crave leave to do it in that method which hath been of singular use to me in confirming of it.
First, then, I cannot but be persuaded, that in this earthly tabernacle, my human body I mean, dwells an immortal soul, conscious to itself that it had a beginning, and must needs proceed from a Father of spirits.
I do therefore, in the next place, firmly believe that there is a God, that is, an Almighty, All-wise, All-good Being, all whose works must needs originally be both like him, according to the capacity of their nature, and worthy of him.
But sad experience hath effectually taught me* that I am naturally an unholy, impure, perverse creature ; an ignorant, obstinate, selfish being: I cannot but conclude, therefore, that I am degenerated, and no such thing as I was when I came out of my Maker's hands.
I am satisfied, that I cannot restore myself, that no creature can restore me, and that the work of restitution being such as could not be effected, bat by infinite power, it must needs be such as could not be contrived but by ihfinite wisdom; and that I should never have understood the methods of it, if God himself had not revealed them to me.
The necessity, therefore, of divine revelation, io order to eternal life, I am thoroughly persuaded of; and finding a volume in this world, termed by us the Holy Bible, that has in it all the marks of heavenly inspiration that the most inquisitive mind can reasonably imagine or desire, I believe it is the word of God, and with all my soul embrace it as the revelation I need, in order to my everlasting happiness.
According to it therefore, finding that the world by its wisdom knew not God, I form my conceptions of the first cause of all things, and I embrace heartily the doctrine asserting a Trinity of Persons in the Unity of the Godhead.
I believe, that Infinite Wisdom fore-ordained in eternity whatsoever shall come to pass in time; and that this whole world, according to the particular appointments of its creation, was made exactly in that admirable manner which the sacred history relates to us.
The account which the Scripture sets before us of the fall, wherein it lets us know our first parents, the once perfect representatives of all their posterity, lost their innocence and felicity together, do entirely satisfy me how sin and misery made their entry into this, ever since, unhappy world; and I believe I fell in them, and with them.
I believe the reports of a Mediator engaging in our cause, appeasing divine justice, reconciling men to God. And hereof, I think, I have even a demonstration in the present constitution of this world, and state of men here differing so vastly from that of the fallen angels. I believe, that this Mediator is the Lord Jesus Christ, Immanuel, who was made perfect by his sufferings, that he might bring all those whom purely free grace had chosen to be the sons of God, to eternal glory.
For these I believe, in the highest exaltation, the just reward of his voluntary abasement, he lives to make continual intercession, sending down upon each of them the Spirit, in the most proper seasons and measures, which, by the means of grace, works the faith, hope, and love in them, which qualified them all for justification, to be had only by perfect
1021 righteoaaness; and glorification, to be had only in his parchased bliss. r .
These means of grace I apprehend to be chiefly the word and prayer, and the sacraments of baptism and the Lord's sapper; for the more effectual application of which, I believe, the great King of the church hath established in it a settled ministry, which he will own and grace to the end of the world.
At the end of the world, I expect a day of uni-Tersal judgment, in order to which, I certainly look for a resurrection from the dead, and in which I finnly believe an irreversible doom will be pronounced on every man, determining both his soul and his body to the state of felicity or misery the former had assigned it, by a particular judgment, immediately consequent upon his death.
These things past; I believe, the wicked shall be punished with everlasting destruction from the pre* sence of the Lord, and the glory of his power; and that they that be wise shall shine as the firmament, and they that turn many to righteousness, as the stars for ever and ever.*'
This was the confession of his faith. His ordination vows, in answer to the questions solemnly put to him, were likewise very serious and devout, and 80*6011 ng to the hearers, but too long to be inserted here. However, in the course of his ministry, it was evident he remembered them, and transcribed them into his conversation.
Some of his friends about this time, observing his great stndionsness, and the mighty progress he made in learning, and some few of his acquaintance, who had been papils to Mr. Frankland, who died in 1606, being then destitute of a tutor, earnestly pressed bim to undertake the tuition of young men, which be was prevailed with to do. In which part of his work, though his beginning was small, his latter end did greatly increase; so that at the time of his death, he had above thirty under his charge, and more coming.
His good mother had used to be serviceable to her poor neighbours, sometimes in the charitable caring of those who were hurt, or sore, which gave him occasions far beyond his intentions to consult medical books, that he might advise and assist therein, which his quick and active genius soon improved by; so that he got a considerable insight into the practical part of physic, the theory of which he who was so great a master in natural philosophy coold be no stranger to. With this he was useful among the poor, and gained both experience and reputation, jk> that he could not avoid a much larger share of business of that kind than he ever either desired or designed. In the year 1703, he took a journey to Glasgow in Scotland, and there he commeoced doctor of physic. The learned men of that university showed him a great respect; he was pQbiicly examined by a convocation of all the heads of the college. Dr. Saintclair Professor of the Mathematics, who had been operator to the honourable Mr. Boyle, with other physicians, assisted at his examination, and expressed themselves highly satisfied in his abilities. Dr. Kennedy, a famed practitioner, assigned him a case (and it was a case he himself had then in hand) to exhibit a thesis upon, which he did with that accuracy and judgment that gained him a general applause.
His Diploma for his degrees, subscribed by all the heads of the College, and sealed with the University Seal, bears date 3^ Non Oct 1703, and gives him a very honourable character. The Vice Chancellor, Dean of the Faculties, and others, treated him very handsomely; and a Synod happening at that time to sit at Glasgow, the members of it gave him the right hand of fellowship, and adnutted him to be present at their debates, which gave him an opportunity of declaring upon all occasions, with so much the more assurance, his opinion concerning the government of the church of Scotland, that he thought as they managed it, it was as well fitted to all. the true intentions of church government, and as likely to answer them, as any ecclesiastical constitution in the Christian world. He observed, to his great satisfaction, that all the while he was at Glasgow, though he lay in a public inn, he never saw any drunk, nor heard one swear. Nay, he observed that in all the inns on the road in Scotland where he lay, (though some of them mean,) they had family worship duly performed morning and evening: from which, and other remarks, he made in that journey, he inferred that practical religion does not depend upon worldly wealth, for where he had seen the marks of poverty, he had seen withal the marks of piety.
Having taken his deges in Physic, and his abilities for it being approved, he ventured further into that business than he had done before, and as far as would consist with his other employments; and it pleased God to give him great success therein. Some of the most eminent physicians in that country have done him the honour to say, they found him one of the most ingenuous men in their profession they ever were in consultation with.
In December, 1703, he married Mrs. Grace Yates, daughter of Mr. Thomas Yates of Danford near Whitchurch; a relation that was every way agreeable to him. By her he had two sons; now left in their infancy to the care of that God, who has taken it among the titles of his honour, to be a Father of the fatherless.
Ten years he continued labouring in the word and doctrine at Broad Oak ; bnt in the year 1706, upon the death of that excellent man, Mr. James Owen at Shrewsbury, he was called thither to fill up his place. It was with great reluctance that he entertained the thought of leaving the people he had been
LIFE OF BR. SAMUEL BENIGN.
80 long with, though it was not many miles from them that he was to remove, and where he might still be many ways serviceable to them: bnt being very much under the inflaence of the Rev. Mr. Tal-lents, who had always been as a father to him; and whose years and wisdom he had a great veneration for, by that he was overruled to go, and at Midsummer, 1706, he settled in Shrewsbury; in a fair way to be greatly and long useful, if Providence had seen fit to continue in this world of ours one who was so great a blessing to it.
That we may do some justice to his memory, and some kindness to ourselves who yet survive, we must consider him both as a minister and a tutor.
I. As a minister; and he was an able minister, ready and mighty in the Scriptures, and one who knew how rightly to divide the word of truth.
1. Let us consider bis judgment and insight He adhered close to the pure gospel of the grace of God in Christ The doctrine of special grace founded in electing love, and of our justification by the righteousness of Christ only, was what he believed, and preached, and understood, and he knew how to explain, as well as most men. He did not, indeed, trouble his ordinary hearers with nice speculations on these heads; but I find his thoughts concerning the divine decrees delivered at large in two lectures to his pupils, at their request, which they wrote from his mouth. In which I am pleased with the account he gives of the divine decrees from Eph. i. 6. where it is called by the apostle, ^Bvona m OtX^/iaroc ovra— the good pleasure of hie will. In God's decree there is,
'BvSoKia, a compound word: Aocia, is a clear eternal intuition of that which is most agreeable to himself, most worthy of him, and which will afibrd him, world without end, an infinite satisfaction in the being and accomplishment of it 'Evna, is a perception that it is right: that all seen together at one view, in their place, order, and connexion, are highly consistent with infinite, eternal, and unchangeable being, power, wisdom, and love.''
'' OtKii/uif a determination in consequence of intuition of himself." He was sure God did not decree sin, nor did he see any necessity ofasserting a positive decree to permit sin; nor could he by any means admit a decree to damn any man, but upon the foresight of his being a sinner; but he thought the doctrine of particular, personal, absolute election to eternal life, so plainly revealed in Scripture, that he wondered how any who pretend to regulate their faith by the Bible, should make any doubt of it He was clear, that it fastened upon the persons in their fallen state, and that it depended indeed upon foreknowledge and foresight, but not of any merit in their faith and repentance, but purely upon the victorious efficacy of divine grace.
In these mysteries he thought religion is not so much concerned to explicate, as to adore.
His thoughts concerning justification, be drew up upon a particular occasion in certain aphorisms, (a method of writing he much used,) which I think may n6t be amiss to insert at large. He prefixes to them those words: That he might be just, emd ike justifier of him that helieveth in Jesus,
" 1.1 apprehend the term of justification, (as weU as that of faith, and some others,) is used in a very large sense in Scripture.
2. That large sense is the concurrence of those acts (iueawfMToc) of judicature, that are necessary to entitle, in the estimate of intellectual creatines, to the highest instances of divine favour.
3. These acts must be concluded to at the least; the removal of that which would preclude such a title, and the position of that which would infallibtj found it
4. That which would preclude it, is the guilt of sin.
. 6. The gilt of sin, is that on the score of wliich the Governor of the world is obliged to take the course which, in the judgment of intellectual creatures, is a vindication of his own laws and honour.
6. That course can be no other than exacting what the law requires, on supposition of transgression.
7. That which the law required on that supposition was, that the nature that sinned should make satisfaction.
H. Satisfaction is the endurance of such severe penalties by the sinning nature, as may reflect an honour to him that has a right to inflict them, as great as the violation was a dishonour to him.
9. Such satisfaction is righteousness to the nature that ofi'ers it.
10. Righteousness is conformity to rule, that is, to law.
11. Conformity is complying vnth what is enacted.
12. That which is enacted, is disjunctively either the obedience or the suffering of the nature it is prescribed to; so that the nature becomes as righteous by suffering, to that degree which is satisfaction, as by doing.
13. The nature the law was prescribed to, was the human, for the covenant was made with Adam, not only for himself but for his posterity: therefore, (1.) Every one of human nature, (before a state of confirmation,) including the whole nature, at the time of violation in sinning against it, violates it to all his posterity, and brings unrighteousness on it: so did Adam. (2.) If human nature can provide itself with an individual who is capable of satisfaction, that individual (according to law) performs for all the rest, and brings righteousness on them. Therefore,
14. The whole compass of human nature being limited to Adam and Eve, there being no other
1023 indi Tidaals at the time of violation, they transgressing:, sH their progeny were involved, and righteousness is not to be had by the compliance of obedience.
15. Righteousness not being to be had by the compliance of obedience, it is to be had by the compliance of endarance, to that degree that is satisfying.
16. No endarance by human nature, to the degree that is satisfying, that is not infinite.
17. No degree infinite, but either by duration or value.
18. If the degree by duration be resolved on, we perish for ever without righteousness.
19. If therefore we perish not without righteousness, human nature is to furnish out a satisfaction infinite by degree of value.
20. A satisfaction infinite by degree of value, falls not within the compass of human finite nature.
21. Not falling within the compass of it, infinite mercy employs infinite vrisdom to contrive the exaltation of that nature, by uniting the second subsistence in the Trinity to an individual of it; and so the Son of God becomes the Son of man.
22. The Son of God, of man, (1 Tim. ii. 6.) is a human person of infinite value.
23. Being so, his sufferings are satisfaction for human nature.
24. Being so, that nature performs the secondary demand of the law.
25. Performing the secondary demand of the law, we are by him conformed to the rule; so that he well deserves to be called, the Lord our RighUoui" nets.
26. What he is called, he will be to all who do not renounce him, through an intervening imputation.
27. Imputation, is tiie admitting the claim of all such to righteousness, because one of the body of beings they belong to has suffered the penalty.
28. This imputation taking place, the governor of the world has sufficient vindication of his own laws and honooTy and is not obliged to any thing else in order to the approbation of his government to intellectual creatures, (See Aph. 6.) in what concerns his treatment of man: so the guilt (that would preclude by Aphor. 5.) in the case of tiiose that do not renounce Jesus Christ, is removed.
29. They renounce Christ who peremptorily refuse him the honour of his glorious performance.
30. They peremptorily refuse that honour, who will not submit to the economy God has established ia order to his full reward.
31. His fall reward, is the exaltation of his person, (Phil. ii. 6--8.) and the salvation of men, Isa. Hii, 10, 11.
32. The exaltation .of his person, he absolutely expected, John xvii. 5. The salvation of men, only on conditions becoming the government of intellectual creatures.
33. The establishing of such conditi<hs, is the introduction of the evangelical law; the observance of which is the only thing needful in order to the second act of justification. (See Aph. 3.)
34. The excellency of this evangelical law, and the reasonableness of obedience, are to be accounted for in a new set of aphorisms, which may be thus conceived.
(I.) Adam involves all his posterity in guilty before any of them are bom.
(2.) They being so involved, are obnoxious to justice.
(3.) Had justice obtained on thepi accordingly, it had been jus — the law, but it had been summum jus — the rigour of the law; and the righteousness of God had been less clear.
(4.) That the righteousness of God might be entirely clear, as it must be when mercy shines with it, it pleased God to place man again into a state of fair trial.
(5.) The contrivance in short was, that Jesus Christ, satisfying, as before, should make a way that God, with the security of his own honour, should propose life and happiness on terms proportioned to the abilities of lapsed creatures.
(6) These terms are, sincere faith and repentance.
(7.) Faith includes that assent, that is, persuasion, that what the Bible imports, especially concerning Christ, is true; that acceptance, or receiving of Christ for our Prophet, Priest, and King; that is, deriving our notions of our duty and interest from his word, our hopes of pardon from his merit, and our rectitude of practice from his laws; and that affiance, or acquiescence of mind in him, as one able to save to the uttermost, which brings all who are saved to him, as the Being to whom the gathering of the people is to be, and is, consequently, most honourable to him; he so becoming the great Centre on which we all hang, and is most infallibly productive of a holy life; and consequentiy is, of necessity, preparative for a state of perfect holiness and glory.
(8.) To produce this life, and prepare for this state more certainly, repentance is added to faith, as being a practice most exactly accommodated to the circumstances of imperfect creatures; it bringing the heart daily to God, from whom it is ever starting aside; reducing the warping will to its place; so that though (to use St Paul's distinction) God has not our flesh, he has our minds; we serve sin with the former, but God with the latter.
(9.) Serving God thus with our minds, we are conformed to the gospel rule, and our service is our evangelical righteousness.
(10.) Being our evangelical righteousness, our
LIFE OF DR. SAMUEL BENIOK.
title to the highest instance of divine favour is founded, as weli.as oar precluding gailt removed. See Aph. 2, 3,*20.
(II.) This title being founded, it is tried and admitted at the great day of doom, and sentence passed accordingly.
(12.) The pronouncing of the sentence may be justly reckoned a third act of justification.
(13.) This third act once performed, Christ enjoys for ever the second instance of his reward, Aph. 31.
(14.) Till this be enjoyed, he is satisfied in the sure prospect of it, and in the enjoyment and exercise of the firsu
(15.) The exercise of the first secures this glorious issue; it beina the administration of the government of both worlds, in consequence of all power both in hea Tcn and earth lodged in his hands.
(16.) One act of the power for which he had special authority, it being a peculiar instance of his reward, and the gat proof to this world of his kind reception to the other, was that of the pouring out of the Spirit in extraordinary gifts upon the apostles; in saving ones on all the elect; in common ones, not to say sufficient ones, on all flesh. Acts ii.
(17.) The Spirit, being poured out on all flesh, it is impossible that those who are condemned should bring any imputation on God; they are put on as fair a trial as Adam, had righteousness as much in their reach as he, and perish not for his guilt, but their own."
I must beg my reader's excuse for inserting so long a paper in so short a narrative, but I could not abridge it without spoiling it.
2. Let us consider his management of his ministerial performances.
(1.) He addressed himself to them irith great seriousness and gravity, and an humble dependence upon the divine grace. Before the notes of the first sermon he ever preached, he wrote thus: Tu mihi dux, magne Deus, et nutnum hone mentemque dingey ui salutaria videam dijudieem, pravideam. Nil de$' pertmdum Chritto duee et auspice Christo, — Great €lody he thou my guide, and direct this hand and mind, that I mag perceive, distinguish, and provide things which are excellent. Christ being my leader, and Christ my helper, I will despair of nothing. And that which he wrote as his motto in the beginning of all his sermons, from the very first, which he dated July 6, 1696, to the last, dated February 24,1707-8, Is this, 'Oviiv tym, wavra Xpcoc* / am nothing, Christ is all. Or sometimes the four first letters, OEQX.
(2.) He had an overflowing fulness of thought and expression in all his performances, and when he spoke off-hand, was never to seek. A florid masculine style was natural to him, which often set him somewhat above the capacity of the more ordinary sort of hearers; but he would frequently explain himself in easier terms, and as he grew in experience, gained a more familiar way of cxpfesiing himself.
(3.) He was ready, lively, and fenreot both in praying and preaching, and made it appear that fae was in god earnest. With what a ^-oOoc— pathtt would he reason with his hearers to persuade them to be religious, and to take pains in religion ! Many a time he would say, his heart bled to think how maoj who profess religion are in danger of beiii|^ miiied to all eternity by their slothfnlness.
(4.) He was very large and full in expoondin; the Scriptures, and very happy in raising observations from what he expounded; and in his expositions delivered as little of what had been said be-fofe, as most men, and yet what was very pertinent
(6.) In the choice of his subjects he observed a method, which was very profitable to those who constantly sat under his ministry. Soon after he set out in that work, he fell into a method of practical sub* jects; he showed from several Scriptures what sins are an abomination to God, and what graces and duties are in a special manner pleasing to him. Then he showed how much religion consists in the due discharge of the duties of our particular relations, and went over them very largely. Then be was very particular in showing divers things wherein we must take heed to ourselves, as, [1.] To oar design and end of living, from Rom. viii. 13. 1 Cor. X. 31. Ps. iv. 6. Luke x. 42. Ps. IxxiiL 27, 28. [2.] In what concerns our expectation and dependence for strong to attain our end, Isa. xl. 30, 31. [3.] As to our corruptions, Heb. xii. 16. [4.] Onr constitution. Matt. V. 29, 30. [6.] Our company, Prov. xiii. 20. [6.] Onr calling, Prov. xxiv. 30, fee. 1 Cor. vii. 24. [7.] Our seasons of grace, Luke xix. 42. 2 Cor. ii. 16. [8.] Our sports and delights, Prov. xxi. 17. Ps. xxxvi. 1. [9.] Our tongues, Prov. xviii. 21. Matt xii. 31, 32. Exod. xx. 7. Isa. Iviii. 13,14. [10.] Our talents, Matt xxv. 28,29. [u.] To our possibility of obtaining heaven, 2 Cor. vi. 1, 2. [12.] The necessity of sincerity in seeking it, Job xxvii. 8. Gal. vi. 4.
After he had finished that, he fell into a method of doctrinal subjects, that they might hnow the certainty of the words of truth, (Prov. xxii. 21.) proposing to begin with natural truths, and then proceed to revealed, promising to be plain and distinct; to fetch his thoughts from Scripture and his own experience; to omit controversy, and in points disputed to propose what he thought in his conscience was tnith; and in all, to make the work of redemption his great mark.
In this, he aimed to follow the method of his confession of faith at his ordination. From Ps. cxxxix. 14. he showed that we are; that we are made; that we are made by him, all whose works are msr-vellous. He then proceeded to show, there is a Being who made man, who has all perfections is
1025 himself. What comes from this Being, most needs be good; therefore man was so in his primitiye state, (Eccl. yii. 29.) bat we see he is otherwise now; yet God has a kindness for man, even to a degree that is saving, 2 Pet. iii. 15. There is a salvation, carrying on in this world (Ps. xcvi. 2.) by the kingdom of God ; in which he proposed to show, who is the King; the ever blessed God; and there he largely opened his names, attributes, &c. Then of his kingdom; that of nature; that of grace; that of glory. Of the creation, and the fall, he was exceeding full; and had made some entrance upon the kingdom of restoring grace, when he left Broad Oak, and removed to Shrewsbury, where he preached over the Lord's prayer, and other texts concerning prayer. Then began with the apostles' creed, and was come to the articles of Jesus Christ our Lord, when it pleased God to put a period to his life and labours. (6.) His catechising of the children was very profitable, not only to them but to the whole congregation, and therefore he kept it up constantly every Lord's day in the afternoon. In going over the assembly's Catechism, he taught the children to reduce it into aphorisms; and to begin it thus: " There ia a God; this God made man; he made him for some end ; his end is to glorify God; (and to glorify God, is to endeavour to do and to obtain that, on the account of which we and other men and angels may know God more, love him more, praise him more, and obey him more, world without end;] he cannot glorify him without a rule; the rule is the Scriptures of the Old and New Testament."
(7.) In the administration of the sacraments of baptism and the Lord's supper, he was most lively and affectionate; and out of the abundance of the heart, his month spoke very much to the purpose. I remember once I was present when he baptized a child, and cannot forget how much he seemed to be himself affected, and with what warm expressions he endeavoured to affect others, with the worth of the soul of that child; that it was an immortal soul, that must live for ever, that must be to eternity either in heaven or hell, and ought accordingly with the utmost seriousness to be dedicated to God through Christ, and to be prayed for by the congregation, and the rather, considering what a theatre of sin and woe this world is, into which it was now born, and in which it was to pass its trials.
(8.) He was observed to be very methodical in his prayers, both in public and in the family. Generally he went over the several parts of prayer in their order, and sometimes said, he could not hat look on it as a great mistake, for men to think method and exactness necessary in addresses to men like themselves, and not so in their addresses to the great God. He was also very happy in suiting his ptayers to the particular occasions and emergencies •s they occurred.
3u
(9.) He came off from his ministerial performances frequently, expressing both the gat pleasure he took in the work itself, and the little pleasure he took in his own management of it As to the former, he has sometimes said, he preferred the delight he enjoyed in praying and preaching, before all the entertainments of sense. '* How noble a service," said he, " is it, and how great, to be employed in the publishing of the gospel, and so far to be sent on the same errand with Christ himself!"
As to the latter, so great was his modesty that he could scarce be persuaded ever to think well of any thing he did. He said sometimes, he never came out of the pulpit without trembling to think how poorly he had performed. And when one happened in his hearing to speak well of a sermon of his, he said, *' If you had no better thoughts of my preaching than /, you would never come to hear me.
ff
Lastly, We cannot avoid taking some notice of his nonconformity, of which he said little of himself, greater matters filled his head and heart, and therefore we have not much to say of it; only that he had studied the controversy, I believe, as impartially as most men, and without judging others: (What June I to do to judge another man's servant? To his own master he stands or fails:) and he concluded he could not conform without sin. He had reason enough to do all he could to get over his scruples; for a near relation of his, who knew very well he could make his words good, promised to procure him a presentation to a certain living of the first rate, if he would conform: but his conscience would not suffer him to do it, though by his refusal, he not only lost his preferment, but highly disobliged his friend, who had made him so kind an offer. Nor was that the only considerable offer of that kind that he refused; and, which is more, he not only refused them, but afterwards reflected with much comfort upon bis refusal of them; and hesitated not to say sometimes, that he was so well satisfied in the reasons of his nonconformity, that by the grace of God, if he were called to it, he could seal it with his blood.
Yet he was far from bigotry, and heat, and cen-soriousness in it: he was very free, occasionally, to join in the public service, and had a great deal of charity for those he differed from, as all those will have on both sides, whose thoughts, like his, are free and generous, and taken up with the essentials of religion, and in whom the love of God and their neighbour has the ascendancy.
II. We are next to consider him as a tutor, and here especially lay his excellency; this was that part of his character which we had more particularly in our eye, in attempting to give this representation of him, from the record which divers who had been his pupils were very forward to bear to him, and
LIFE OF DR. SAMUEL BENION.
tlie honourable testimonies with which they embalm his memory.
1. Let us consider how well qualified he was for this service, though, when he undertook it, his friends had much ado to convince him that he was in any measure fit for it.
He had a very graceful appearance, a good presence, and a happy mixture both of majesty and mildness, gravity and sweetness, in the air of bis countenance, and that which at first view promised something considerable: his voice also was clear and commanding, and very humble; which made him the best precentor either his academy or his congregation could have. And in both psalms were much sung, and admirably well, with great variety and exactness of tunes.
He was richly stocked with all sorts of useful knowledge, and was able with the good householder to bring out of his treasury things new and old ; a great deal, both of ancient and modem learning, but especially the products of his own contemplations and reasonings. He was not like an echo, which returns only the sounds it receives, but did himself cultivate and improve what he had learned, made it his own, put it into his own method, dress, and language, and so communicated it to those who were to learn from him. Few tutors dictate more their own thoughts than he did ; and though in his performances he showed a great deal of judicious roading, yet they seemed rather the fruit of thinking, deep and close thinking.
In reading lectures he showed himself master of the notions he delivered, and made it appear he had formed an exact scheme of them to himself, which enabled him to lead his pupils into them with such a connexion and chain of thought, and such a powerful conviction, that they have owned themselves strangely surprised with, finding themselves in the light ere they were aware.
He was very happy in a propriety and fluency of expression, as well as in a wonderful acumen and readiness of invention. I believe few men are able to deliver themselves better in set discourses extempore, and ofi'-hand, than he was, either in Latin or English. Divers discourses so delivered, and some of them on the most abstruse points of philosophy and divinity, some of his pupils wrote from his mouth, and they think they have reason to value them as little inferior to studied performances.
Nor did the temper of his mind contribute less to the qualifying of him for this service than his accomplishments in learning. He was of a most tender and affectionate spirit, and was master of the art of obliging. Those who have reason enough to know him, will say of him, that he was familiar, when be pleased, without making himself little; distant, when he saw occasion, without any show of haughtiness ; grave without moroseness, and pleasant in its turn without intrenching upon seriousness ot manliness, and in his common discourse instructiTe without pedantry or ostentation. Sure never anj man who had the instruction of youth was more affectionately beloved, and yet more tmly reverenced, than he was by those under his charge. Such an interest did he gain in their esteem by his prudence and tenderness, that they could easily think every thing he said and did, was well said and well done.
When he had at any time an occasion to show bis displeasure, he knew how to do it so as to answer the end, which was to convince and reform; but those who were long with him have said, that they never saw him disturbed with any intemperate heat, nor transported into any indecencies of expression. Prudence, and love, and true merit will command all needful respect and obedience, without the help of passion.
That which highly recommended him to his popik was, that he was so condescending and easy of access, so respectful to them, and discovered suck a tender affection for them, that they say, they know not how to represent it to others to that degree that they ought. He would often propose things to them with a deference even to their judgment, and not only allowed, but encouraged, them to offer their objections against the opinions he delivered; and some of them have owned, that in the reflection they have been ashamed to think with what freedom and vehemence they have sometimes disputed against what he had declared to be his opinion, and yet hov well he took it.
The pleasure he took in his pupils, shovring himself in his element when he was among them, and the tender concern he discovered upon all occasions for their welfare, made him very dear to them, if any of them were sick, how solicitous was he coo-ceming them, and with what affection did be say sometimes, that the life of one of his students was as dear to him as that of his own child; and so be made rt appear.
His deadness to this world, and the things of it, added much to his fitness for this service; for that made it easy to him to deny himself in his own ease and interest, and that in very cMisiderahlc instances, for the satisfaction of his pupils. Under the influence of this principle, he made no difference in his affection to them upon the account of their outwaid condition ; he valued the virtues and good carriage of the poorest, and was displeased at the follies and extravagancies of the greatest; and made both to appear.
2. We are next to consider the method he took with them, and his prudent pious management of them.
(I.) He was much in prayer with them. I put that first, because I look upon it, that the life of re-
1027 ligion lies very much in a constant dependence upon the divine providence and grace, expressed by our acknowledipng God, and seeking him in all onr studies, all onr affairs, and apon all occasions. This he believed, and practised accordingly. Near an hoar was spent every morning and every evening in family worship, expounding the Scriptures, singing psalms, and prayer. Immediately after family-worship was concluded in the morning, they went to the lecture room, and he with them; where he again prayed with the students only, giving this reason, that there were many petitions to be put up on their account, which it was not proper for the rest of the family to join in. Then he read a portion of Scripture to them in a peculiar method, (for some time out of Dr. Gastreirs Christian Institutes,) and with great concern and holy fervency committed the students and their studies to God, begging a blessing on the endeavours of that day. If any thing happened to pat off this exercise a little from its time, yet he never failed to perform it afterwards, before he begn to read his lectures.
When any came first to him, he prayed for them; when any left him, he prayed particularly for them; when he had occasion to give any of them a solemn reproof or admonition, he followed it with prayer.
(2.) He took pains to compose many learned pieces in Latin, for the service of his pupils, to make up what he thought was deficient in the books put into their hands.
One he called Schematismus, being a scheme of the several disciplines in their natural order; Gnos-tologia first, containing the Praecognita; then Logic, Metaphysics, Physics, Mathematics; and lastly. Ethics; showing the nature and use of each, their dependence upon, and their serviceableness to, one another. In this he presented the young travellers with a general map of the country they were to survey; and there were some of his pupils who had in other places made considerable progress in the disciplines, who owned themselves indebted to that piece, especially as he opened it to them, for their acquaintance with the true use of philosophy, the order of its several parts, and the mutual relation they bore to each other.
He also compiled a large system of Elenctic Logic; in which he showed himself as well acquainted with the depths as with the niceties of that art
ThcR is another science, which he thought had Wn least cultivated by the learned, and yet as well deserved their pains as any other, and that is, Pneu-itics; he began a large system of this science, which he had a peculiar affection for, his genius leading him to abstract speculations, and made some progress in it a little before he died; as if his close supplication of mind to the nature of spirits, were a presage of his own removal quickly to the world of spirits, short of which his intense inquiries ooncem-
3 V 2 ing them could meet with no satisfaction. Had he lived to finish that work, and could he then have been persuaded to publish it, we have reason to think it would have been both acceptable and serviceable to the learned world.
(3.) He took a great deal of pains in reading lectures to his pupils in their several classes every day; which he did with so much clearness and fulness, and, withal, with so much pleasantness and variety, intermixing such entertaining stories with that which seemed jejune or crabbed, that their attendance on them was a constant pleasure, and not a task; and though he was long, he never seemed tedious.
He had a particular concern to have them well grounded in Logic, both didactic and elenctic,and spent more time with them than most tutors do in that part of learning, which teaches us how to direct our thoughts, so that we may find out truth more readily, and express it more pertinently.
And for the improvement of the reasoning faculty, he pressed his pupils very much to the study of pure Mathematics, as that which fixes the mind, and pleases it with those demonstrations which are the result of its searches.
He was a great master in natural philosophy; and though he lived in obscurity, out of the road of books and conversation, yet he found means to acquaint himself with the modern discoveries and improvements in that and the other sciences. Between himself and his pupils, he took care to preserve a freedom of thought; comparing the several schemes and hypotheses together, with a generous indiffer-* ence to them, and a diligent impartial search after truth, as far as it might be collected from them all.
His pupils observed him to be very curious in his choice of apposite expressions, for the illustrating of what he delivered to them; and that he would sometimes go back to change a word or phrase, if another occurred to his thoughts more expressive. He commonly laid down his instructions in short aphorisms chained together, by which he set both his own and others' notions in a clear light, and oftentimes decided some of the most difficult controversies, by a plain stating of them.
(4.) He formed all his notions in divinity purely by the word of God, the Bible was the system he read, and the genuine expositions of that he thought the most profitable divinity lectures he could read to his pupils; to that only he was devoted, and not to any man's hypothesis. He called no man master upon earth, but proved all things by the law and the testimony; nor would he himself be called Rabbi, but proposed all his notions to be impartially examined by the same touchstone.
For the methodising their divinity studies, he made use of the Assembly's Confession of Faith, and Amesius's Medulla, and some other systems. Mr. How was an author he much admired, and his
LIFE OF DR. SAMUEL BBNION.
Living Temple, a book he read to his stadents, and obliged them to be conversant with; making it his great care to establish them in the first principles of the oracles of God, and to fill their minds with them, which he looked upon as the best expedient to fortify them against the two pemicioas extremes, of scepticism on the one hand, and bigotry on the other.
(5.) He maintained a very strict and steady government of his little academy; which he modelled as near as he could to the constitution of the College at Glasgow, which he mnch admired. Sie parvis componere magna solebat — Thtu wot he accustomed to compare great things with small. He took care they should employ their morning hours well, and take time for their secret devotions, being always jealous lest any other studies should encroach upon them.
He obliged them to great diligence in the hours set apart for study, and restrained them at other times from recreations which he thought any way unbecoming them.
Those that he found not so quick in taking things, as others are, he did not discourage ; but took pains to bring them up as they were able.
If he observed any of them to be remiss in their studies, or that took any false steps in their conversation, how faithfully, and yet how tenderly, would he deal with them for their reformation. He had an excellent art in his discourses to them, when they were together, of saying that which obliged them to reprove themselves; and they were sensible of it, and oftentimes he gained his point that way, and saved both himself and them the uneasiness of a particular reproof: but when there was occasion for a close and personal admonition, he gave it with an affecting solemnity, and in such a way as showed not his anger so much as his love, and evidenced that he delighted not to shame, no, not the delinquents ; but as his beloved sons, he warned them. He often mingled tears with his reproofs, and expostulated with so much reason and tender affection, as sometimes drew tears also even from those who were not apt in that manner to relent. He commonly followed the reproofs he gave with solemn prayer to God for a blessing upon them: and with some who were under his charge, he saw great success of his endeavours this way, not only to his own satisfaction, but to the admiration of others, and endearing of himself, even to those with whom he thus dealt faithfully.
(6.) He was himself a great example of serious piety, and very solicitous to promote the eternal salvation of the souls of those under his charge. The beauty of holiness was indeed the beauty of his whole management, and the heavenliness of his conversation was the great ornament of it. With what seriousness and affection did he discourse of another world, and how indifferent was he to the little affairs of this. What savoury expressions would drop from him, and how awfully would he speak of die things that are not seen, that are eternal. How woald he spiritualize common occurrences; and when he was reading lectures to the students upon the works of nature, how would he take occasion from them, to observe with a pious reverence, the wisdom, power, and goodness of the God of nature.
When he was speaking of the mysteries of redemption, the love of Christ, and the glory of the blessed, he was sometimes carried out even beyond himself, in the admiring contemplation of those heights and depths; and so, as even to forget that he was in the body. These were his beloved topics, and which he took all occasions to enlarge upoo with Juvat usque morari — Here it delights me to dvtU.
He was desirous to kindle, presenre, and inflsne the same holy fire in the hearts of his papils. How pathetically would he press upon them the great concerns of another world, and choose out words to reason with them about the one thing needful, commonly addressing them thus: " My dear charge,** (telling them oft,) '' if any thing I can do will hot promote your spiritual and eternal welfare, how happy shall I think myself. If what I say may abide with any of you to do your souls good, I have my aim/'
Two very hopeful young men he buried out of fail family after he came to Shrewsbury, who died of the small-pox ; and a third, who died of a coosumptioo. This touched him in a very tender part, and lay heavy upon his spirit a great while. How did he hamhie himself before God, and kiss the rod, and bewail sin, as that which provoked God thus to contend with him. With what pathetical expressions of submission did he resign himself, and all that was dear to him, to the holy will of God. It is the Lard, let him do what he will. And how solicitous was he to improve those providences for the spiritual benefit of those who did survive; dealing with them in private (besides his public funeral discourses on those occasions) from Job xiv. 2. He comes forth lihe ajlower, and is cut down. And Eccl. xi. 8, 0. Remember the days of darkness. Yet how did he comfort himself and others with this, that however it be« yet God is good. It is welly 2 Kings iv. 26. However, it shall be well; it shall end well, everlastingly well. Often repeating with much affection:
iravta caXa»c— All things shall hedonerightlif-.
Est bene, wm potuit dieere ; dixit Erit — Whenke could not sag. It is well, he said. It shall be well. Fetching comfort likewise from 2 Sam. xxiii. 5. That God has made with us an everlasting covenant. And much affected his young men were with a sermon he preached to them in the family, when they came back from the funeral of one of the young men that was buried a little way off in the country, on Loke xxiv. 63. And they returned to Jerusalem with grtet joy. Encouraging himself and them with this, that in heaven we hope to meet, and never part.
1020
They also remember, when soon after another of his papils was so ill of a fever, that his life was by all despaired of, and it was expected he would in a few hours breathe his last, the doctor Called them all together to join in prayer for him, and with a more than ordinary earnestness wrestled with God for his life ; and God gave him an answer of peace immediately; for when they returned to him after prayer, they found such a wonderful change in him, as was the beginning of his recovery; for which abundant thanksgivings were rendered to God. Bat his joy on that occasion met with a great allay; for the young roan's father, Mr. Pike, a worthy minister at Burton upon Trent, who came to be with his son in his illness, when he went away comforted in his recovery, took the infection of the fever with bim, of which presently upon his return home he sickened, and died in a few days, to the great loss of that town and country; for he was a very zealous good man, a lively affectionate preacher, and one who laid out himself very much to do good.
(7.) Those of his young men who were designed for the ministry, and were drawing near to that sacred employment, he took pains with to possess them with a very deep sense of the awfolness of that fo Dction, and the weight of that work they had before them; often proposing to their consideration, the preciousness of all immortal souls, the imminent danger most are in of perishing eternally, and the jireat account the minister would have to give concerning them; inferring thence, what an earnest care ministers ought to have in their hearts of them, 2 Cor. viii. 16.
That he might make them ready in the Scriptures, he obliged those who vnrote daily expositions, once a week to repeat what they had written; and the divinity class in their turns, once a week, analysed or expounded a portion of Scripture themselves.
That he might train them up in the exercise of the gift of prayer, every night after he had performed family worship, the students were all to retire to the lecture room, and one of them prayed, each in bis tarn, besides the more retired services of every chamber. Thus were they trained up to pray always, with all prayer.
In all their performances, he much pressed it upon them to be accurate and exact, both in method aad language; and had times of employing them in the polite exercises of oratory and poetry.
He likewise set some time apart every week for the regulating and directing of their elocution and pronancialion ; about which he was very solicitous. He ordered each to read some paragraphs in authors most noted for good language ; after which, by his ovn example, he showed them wherein they were defective, or had missed the right paase or emphasis; and an excellent faculty he had at exposing and regulating an odd tone or gesture, to the advantage of the student, without giving offence.
(8.) He took care to possess his pupils with the principles of Christian charity and moderation, and to arm them against bigotry. He was no party man himself, nor would he make them such. One who had been a great while his pupil, writes to me to this purpose; that his tutor understood the passions of the mind so well, and had so great an art in managing tempers so as to gain his point, that, if he had designed it, he could easily have sent out flaming bigots; but he was too much a Christian, a gentleman, and a scholar, to be swallowed up in the violences of any party. His aim was, to make them men of sense, and catholic Christians ; and if they fell short of being such, it was not his fault He adds, ** How hard it is, that when, on the one side, such noble, beneflcial, and heavenly principles of love and moderation, and particularly, a candid temper toward the Church of England, are in the academies of dissenters so studiously infused and encouraged, there should be on the other side such pains taken, and all the arts of misrepresentation used, to render the dissenters contemptible and odious, and men not fit to be tolerated. But let us not be weary of rendering good for evil thus ; for in due time we shall reap, if we faint not.''
And observing, that the dissenters' academies are by some most maliciously calumniated, as nurseries of rebellion and sedition, and hurtfal to kings and provinces; he adds, that what insight the doctor thought fit to give his pupils into politics, tended to beget in them, not only a satisfaction in, but an admiration of, the established constitution of the English government, and he doubted not, but they brought with them, from his instructions, a true value for monarchy, and as thorough an abhorrence of the execrable murder of King Charles I. as they could have brought from Christ Church itself.
As to his practice of physic we have not much to observe, but when he was a youth his genius led him strangely that way; and he loved to learn medicinal receipts, and had them very ready when he met with any occasion for them. When he fell into that business, he soon found it fatigued him much, both in body and mind; and he would gladly have left it off, but thought he could not in conscience refuse to assist those whom he saw in peril, who earnestly begged his advice; and who would not make use of any other, or could not be at the charge of it. To the poor he commonly gave not only his advice, but their physic too, gratis, or money to pay the apothecary. It gave him likewise an opportu^^' nity of reproving, counselling, and comforting the sick, and of praying with them.
Luke the evangelist was a physician, a beloved physician, and so was he. In all the places where he lived, and the relations wherein he stood, he was
LIFE OF DR. SAMUEL BENION.
beloved. When he was at school at Wirksworth, he was the darling both of the school and of the town, for the sweetness of his temper, his piety and ingenuity, and his obliging readiness to be serviceable according to his capacity to every body ; and when he had finished his time there, and was sent for home, his schoolmaster, Mr. Ogden, wept to part with him, and said, he knew not what would become of his school when he was gone.
When he was a student at Glasgow, he was universally respected there for his great learning, diligence, and seriousness; and when he took his Master's degree, the senate of the academy did him the honour to make him president of all who were laureated that year; an honour seldom or never done to any but one of their own nation. He acquitted himself so well in that place, that when he was to take his leave, the regents courted his stay, and promised him preferment there; but he longed after his father's house, for there he was a great example of filial affection and respect; his parents were no less dear to him than he was to them, and there was nothing he studied more than in every thing to have them easy.
When he went to school in Derbyshire at fifteen years of age, he left a paper which was found after he was gone, expressing his great thankfulness to his parents for the care they had taken of his education, begging their prayers for him, and that they would not be inordinate in their aflfection to him, and if sickness and death should betide him, not to mourn for him as having no hope, for he knew it would be well with him living and dying. His letters to his parents, both from Wirksworth and Glasgow, as they evidence much of the power of the grace of God upon his spirit, a constant regard to God, and dependence upon him, and an earnest desire to serve the will of God in his generation, so they express a very great tenderness of them, and of their comfort and satisfaction.
He was as a father to his brothers and sisters, and very beneficial to all round about him; so much did holiness and love shine in his conversation, and so diffusive were the influences of both, that the good people of the neighbourhood would sometimes call his bouse the *' suburbs of heaven." He gae Bibles and other good books to many, with a charge to read them diligently, and allowed yearly money to a poor man in the neighbourhood to teach so many poor children to read ; with a strict obligation that none should know who did it. He was always careful not to give offence to any« very moderate in his opinions, and charitable in his thoughts and expressions concerning those he differed from, which gained him great respect from all sorts of people; and justly was he the more honoured by others, because he had always mean thoughts of himself, and was seldom satisfied with any performance of his own ; still saying,'' It might have been better done by myself, but much better done by another."
Well, all this had a pleasing aspect; to see so much of the light and love of the upper world shining in this lower region ; and to see it in a man of strength and vigour, in the midst of his days, gave us a pleasing prospect, both of his further ad Taoces in proportion to his continued progress; and bis long usefulness in his generation; but, alas I we most take the treasure of divine light as it is given us, in earthen vessels, in china dishes, which do not wear out gradually, but often break of a sudden, witboQt any previous decay : so it was here.
Doctor's constitution seemed firm enough, but I believe he had done himself a prejudice by studying in the night, and sitting up very late, often a great while after midnight A great scholar once said, he would willingly lose the learning be had got, upon condition he could recover the health he had lost by night studies. After he began to practise physic, that obliged him often to read late, which I believe did him no good.
But notwithstanding the strength of his coosdio-tion, he had himself an apprehension that he sboald not be long-lived. When it was urged by some of his friends to spare himself, he used to answer, that he believed he had but a very little time to live, and he was willing to spend it to the best purpose. When he was pleasing himself with the comfortable circumstances he was in, and particularly the great agreeableness of his dear yoke-fellow; he woald say, " Well, this is not likely to continue long, we must expect a change." This apprehension grew upon him, and he frequently spoke of it; it was bat a little time before he sickened, that he solemnly declared to some of his friends, that he looked opon death to be very near; adding, that he saw impiety come to such a height in this nation, that he feared some sore judgment would shortly come upon it, which God in mercy prevent.
He met with a French book which gave an account of the last hours of a young lady, a protestant, of sixteen years of age, not named, who died in France, with high expressions of holy joy and triumph: the book is entitled, *' Edifying Death." He was so pleased with it upon the reading of it, that he translated it out of French into English, and just finished it a day or two before he sickened; it is since his death printed at Shrewsbury, in three or four sheets.
After he came to Shrewsbury, he had not his health so well as he had in the country; was frequently indisposed with cold, but never under any threatening symptoms.
On Monday, February, 23,1707-8, he complained a little of a pain in his head and back ; however, he sat down to dinner with his students, as usual, after he had done his morning work, but he ate ver}' little; for it happened just before he sat down, that
1031 one • of the young nien sliowed bim a paper then newly pablished, of reflections upon the grand jury's presentment of the book called, ** The Rights of the Christian Church/' from which he took occasion all dinnertimcyand a good while after, to inyeigh against that book, and to warn his pupils against the pernicious principles of it, with a more than ordinary warmth.
Though he continued not well, yet on Tuesday he studied and preached publicly the week-day lecture, on Matt. Iy. 10. Thou shalt warship the Lord thy Godj and him ojdy shalt thou serve ;. ho apprehended his distemper to be a slight intermitting feyer, which would soon wear off, especially with the use of bark.
On Wednesday he gave a lecture to one class, but exc Qsed himself from the rest because of his indisposition, and walked out a little that afternoon; but it was with difficulty that he got home.
On Thursday and Friday he did not seem to be much worse, but prayed with his family even on Friday night, and was observed to be very particular, and asserting in his requests to God, that they might all be prepared for death and judgment.
On Saturday he confined himself to his chamber, yet did not seem to apprehend himself in any danger, nor did those about him.
On Monday some very good advice was had, and means used. His distemper was apprehended to be a nervous fever, and malignant; but seemed not to come to any extremity.
On Tuesday evening he sat up till almost bed-time, and having slept a little in his chair, when he waked, he said he had heard extraordinary music, far beyond what he had ever heard in his life. That was the first thing which gave those about him an alarm of his danger, for then it seemed that his distemper began to aflfect his head: next morning he became extremely delirious, so that he knew not those about him. A piteous case, that a soul of such great capacities and attainments, and now just ready to take wing to the world of perfect and everlasting light, should merely by a bodily distemper be put into such confusion as his was; and disabled to discover itself, as otherwise it certainly would have done, to the glory of God, and the edification of others. May bis living words be duly remembered and improved, for we have none of his dying words to keep account of.
Notwithstanding his delirium he slept much, and 80 sweetly on Thursday evening, that it was hoped it would do him good, but between ten and eleven o'clock that evening, (March 4,) he waked in an aony, and breathed his last within a few minutes; his aspiring soul hastening as it were out of a body, which not only, as always, detained him from the vision of God in the other world, (for while we are at home in the body, we are absent from the Lordy) but now disabled him from the service of God here ; and what soul like his could bear to be any longer so fettered ?
What a house of mourning was his made that dismal night; what deep impressions this sudden stroke made upon his dear charge (as he used to call them) I cannot express, and I hope they will not forget. Sure he lived as much desired, and died as much lamented, as most men.
His remains were attended to the grave on Monday following, March 8, with universal lamentation. He was buried in St. Chad's church in Shrewsbury, close by the grave in which the worthy Mr. James Owen was buried not two years before.. Immediately after the body was interred, a funeral sermon was preached in his own meeting-place to a numerous congregation of true mourners.
I must conclude this sad account, as Mr. Fox docs the history of the death of the Lady Jane Grey:
Tv, qnibus, isia legas incertum est. Lector! ocellis; Ipse quidem, siccis, scribere non potui.
I hnow not, reader, whether thou canst read this without a tear; I can assure thee that it was not written without many tears.
Inscription on his Tombstone,
SAMUEL BENION, V. D. M. & M. D.
Whicksolife in Agro Salopiensi Natus, Collegii Glasguensis olim Alumnus, Quando Corpus suum hue demisit. Animam puram, piam, et modestam, Terrenis defascatam, et Coelestibus plenam, Omni-gen*^ Literature alte imbutam.
Glorias Dei.
In Concionando Evangelium,
Erudiendo Juventutem Studiosam,
Et Curando ^Egrotos,
Integre dicatum;
Non tantum suis, sed et omnibus charum;
In Christi Manus placide commisit.
Mar. 4. 170j
jtat. Sua 3d.
SAMUEL BENION, V. D. M. and M. D.»
Bom at Whicksol in Shropshire, educated in the University of Glasgow, died in this town. He was pious, modest, and profoundly- learned, abstracted from the world; his mind was pure and heavenly. Wholly devoted to the preaching of the gospel, the instructing of studious youth, and the healing of tlio sick; doing all to the glory of God. Dear to his friends, and to all besides. He committed himself with devout tranquillity into the hands of Christ, March 4, ITOj, in the 3dth year of his age.
* Minister of the Word of God, and Doctor of Physic.
A SERMON
PREACHED AT THE
FUNERAL OF THE REV. MR. FRANCIS TALLENTS,
MINISTER OF THE GOSPEL IN SHREWSBURY.
WITH A SHORT ACCOUNT OP HIS LIFE AND DEATH.
JUDE 21.
Looking for the mercy of our Lord Jesus Christ unto eternal life.
Had I been left at liberty to choose my subject on this sad and solemn occasion, I should certainly have pitched upon some text or other that would have led me to show what a great man (I might say, a prince and a great man, for such men as he, who have wrestled and prevailed in prayer, are Israel's princes with God) is fallen this day in our tribe, and what a great loss we have of him; some text that would have been proper to affect us with sorrow for the breach made upon us, which cannot but touch us the more sensibly, because we have been so lately wounded again and again in the same tender part. Though we have a great deal of reason with thankfulness to acknowledge the benignity of Providence, in continuing such a great blessing as his life was so long to us, yet his capacity for further usefulness being also wonderfully prolonged, we ought to look upon his removal as a further token of God's displeasure against us, and to lament it with a holy fear. Jacob's family so greatly lamented the death of Rebekah's nurse, who could not but be very old, that the place where they buried her was called Allon-hachuth — The Oak of weeping. Gen. xxxv. 8. What a large debt of grateful and honourable tears is owing then to one who has been so long a spiritual father and nurse in Christ's family! The longer we onjoy good men, the more we should love and honour what we see of Christ in them, and the greater loss we should account their removal from us. I should certainly raise up your mourning, could I but be instrumental to stir up your graces; yoiir love to God and his image, your zeal for Christ and his kingdom: these would engage your moarniDg for the death of one who bore so much of God's image, and did so much good service to the interests of the Redeemer's kingdom among men in his day.
The notice God took of the death of Moses, Moses my servant is dead. Josh. i. 2. might probably have been my subject; and the rather, because, like Moses, in his advanced years, his eyes scarce 'vraxed dim ; and at length, like him, he died at the mouth of the Lord, Deut xxxiv. 5. Or, Elisha's lamentation for Elijah's departure, which, for my own part, I have reason to take up. My father, my father, the chariot of Israel, and the horsemen thereof. Or Ch rist's character of John Baptist might well have suited the occasion. He was a burning and a shining iighl. Nay, age being a crown of glory; the old age of such a one, who continued in his usefulness to the last, being a diadem of beauty to all his friends, one whose days spoke so well, and the multitude of whose years taught so much wisdom; it bad been no solecism, to have applied to ourselves the lamenting prophet's words. The crown is fallen from our heads; woe unto us, for we have sinned.
But our reverend father, seeking your edification, and not his own honour, has appointed the text now read to you to be the subject of my thoughts and yours at this time. He mentioned it to me a year or two ago, as that which he desired might be preached upon at his funeral, laying the emphasis opoa the word mercy: Looking for the mercy of our Lord Jesus Christ unto eternal life. For (said he) all my hopes of eternal life are built purely upon the mercy of my Lord Jesus Christ. I have nothing else to trust to. So that by this text, he being dead, yet speaketb. Hear, and your soul shall live.
Many and many a good word he has spoken io you in God's name, as feelingly and affectionately,
A SERMON, &c.
1033 as mach from Ihe. heart, and disoovering as much of a nataral care for yoar estate, as most men I ever heard ; now take this as his dying word ; and dying words should make Hying and lasting impressions: take it aa his last farewell; his legacy (I may call it) to this congregation, and a valuable legacy it is. After he had been 56 or 67 years labonring among yon in the word and doctrine, as opportunity favoured, with this word he breathes his last; this text he lives and dies by, it is his Cansummatum eit, and finishing his course, with it he finishes his testimony. Would you have the conclusion of the whole matter, and whatever you forget, will yon be sore to remember that it is this. Looking far tk mercy of our Lord Jesus to eternal life. O that you and 1 might hear attentively the instructions of it, might hear them from the grave, though it be a land of silence; might hear them from, heaven, not as the word of dying men, but of the living God, who has directed us not only what we must do, but what we may expect. Let the mercy of our Lord Jesus Christ be always before our eyes, and let the believing expectation of it fill our souls, be inlaid there: let these words be written on the tables of our hearts, as with a pen of iron, and with a point of a diamond. Looking/or the mercy of our LordJestis Christ unto eternal life,
I took it for granted that our deceased father, in the choice of this text, designed these two things;
I. To express the workings of his own heart, his own sentiments and devout ai Tcctions, and to let you know that he for his part was a believing expectant of eternal life, and a believing dependant on Christ and his mercy for it, and continued so to the last, and had not changed his mind.
II. To impress the like on your hearts, and to engage and encourage you with the same things with which he found himself encouraged and engaged: he would have you also stirred up to seek for eternal life in Christ's mercy, and to seek till you find. He seemed desirous with the last blaze of his expiring lamp, if it might be, by the grace of God, (that blessed heavenly fire,) to kindle the same pious affections in you that his own heart was inflamed witli. O that I had more of his spirit! then I could the better lay before you his thoughts that took rise from these words. I have looked upon it as none of the least of the blessings of my life, that ever since I was capable of it, I have been more or less at times made happy with his conversation, and many an hour have spent, abundantly to my satisfaction, in fellowship with him ; and as it was his condescension, 80 it was my advantage, that he was very com-monicative of his observations and experiences, in &U his discourses full of Christ, and another world; so that I never parted frOm him, but I might have l>een the wiser and better for my being with him, and as much from him as perhaps from any friend
I ever had, might have learned both discretion and devotion, that is, how to converse both with God and. man. But if the countenance has for a while been sharpened by such a friend, as iron is with iron, alas, it grows dull again, and we want that liveliness when we have occasion for it. O that the blessed Spirit of God would bring this word home to my heart and yours, would open our understandings, and make our hearts to burn within us, so that from this precious line of sacred writ we may gather now, and lay up for a time of need, that honey which I believe this blessed'servant of God did in his own meditations suck from it, and may experience the same relish and power of it which we have reason to think he had the pleasure of. The Scripture is a full fountain, out of which we may draw as much water, and with as much joy, as others who have gone before us, who have recommended it to us to he our guide and stay, as it has been theirs. Streams from this rock followed them through this wilderness to Canaan, where the water will be turned into wine ; and they will not fail us, nor be to us as the brooks in summer, if we be not wanting to ourselves.
I. then. Let us consider this text, as recommended to us with the design, to express this good man's believing hope and expectation of eternal life, through the mercy of our Lord Jesus Christ, Having lived in faith, thus he died in faith, seeing the promised land afi'ar off, but embracing the promise of it as faithful, and worthy of all acceptation, very sure, and very precious; dying with the promise in his arms, and the life promised in his eye. This reason, this account he gives of the hope that was in him, with meekness and fear; that he hoped/or eternal life, and hoped in the mercy of our Lord Jesus Christ to bring him to it; and that this hope was to him as an anchor of the soul, sure and sted-fast, entering before into that within the vail, whither he himself is now entered.
It is the privilege and happiness of dying Christians, that they can look with ease and satisfaction on the other side death and the grave ; can see firm land, and a good land, beyond that rough and stormy sea, and this enables them to look death in the face, and to look down into the chambers of darkness, without change of countenance. They know not only whence death's commission comes, from their Father's hand, but whither it will bring them, to their Father's house, where they long to be. Dying is not to them as it is to atheists and infidels, " a great leap in the dark." No marvel, if from one who knows not, or receives not, divine revelation, we hear sad complaints of uncertainty, and how much the departing soul is at a loss: Dubius vixi anxiusniorior, quo vadam nesdo^^I have lived in doubts I die in anxietyy whither I am going I know not said one ; Animula vaguU hlandula qua nunc abibis in loca
A SERMON ON THE DEATH OF
— O my poor toul whither art thou now going, said another. And we have been lately told, that Mr. Hobbes, (that, Leviathan, that crooked serpent,) when, notwithstanding the vain hopes he had flattered himself with, that thoagh old he should yet live a while, he was told, that he coald not continue long, wished, ** O that I conld now find a hole at which to creep oat of this world! "* Bat they who by faith baild on the foundation of the apostles and prophets, and are united to Christ, the chief comer-stone, have a holy humble confidence towards God in a dying hour, and having put themselves under a divine conduct, can easily leave the land of their nativity, in prospect of the better country, that is, the heavenly; and though, like their father Abraham, they go out not knowing whither they go, yet, like him, they go out with cheerfulness, knowing whom they follow, and being assured that he will show them the path of life. And though they cannot particularly describe the future bliss, which is a glory to be revealed, yet they are sure that it is enough to make them perfectly and eternally happy. And knowing whom they have trusted with all the concerns of their felicity, even the same whom tho Father has trusted with all the concerns of his glory, they know very well he is able to keep what they have committed to him unto that day, when it shall be called for; and be ready to receive that spirit, which they then resign to him, and trust him with. In the assurance of this, they can walk with a holy security through the valley of the shadow of death, fearing DO evil after death, and therefore fearing none in death.
Let this be observed to the honour of the Christian religion, and the everlasting gospel, on which it is founded, that thence are fetched such substantial powerful antidotes against the fear of death, as the best of the heathen moralists could never offer. The Platonists sometimes called their philosophy Medi-tatio mortis — Meditation on death, and taught their disciples to think of death ; but they could not teach them to triumph over it, as our religion teaches us, O death, where is thy sting ? Let it also be observed for our encouragement to diligence and constancy in the work of God, that so we shall have not only an entrance, but an abundant entrance, into the eterlast-ing kingdom. What is there in death to be dreaded, when it is only our passage to that eternal life, which through the mercy of our Lord Jesus Christ wc are looking and longing for.
And as it is the happiness of dying Christians, that they have the hope of eternal life to stay themselves upon in that darksome valley, so it will be for the glory of God, and the edification of others, if they tell what God has done for their souls, and leave behind them a testimony to the sufficiency of
• Dr. Kennet's account of the D. ofDcTon's fiimily.
the divine promise and grace from their own experience. Some, perhaps, may be invited into the wai« of religion, many, however, will be encouraged therein, when they see and hear with what ease and cheerfulness those who have been long walking in these good ways leave the world in expectation of the blessed hope. Some have thought it no less than a debt which at least the old disciples of Christ owe to those about them, to communicate to them the comforts wherewith they are comforted of God, in the believing prospects of the glory to be revealed. / believed, therefore have I spohen. Our deceased father has thus encouraged us to go on in the way pf God, by intimating to us, that he found abundant comfort and support under the apprehcsnsions of death approaching, in depending upon the mercy of Christ, and looking for eternal life through him.
When he intimated his mind that I should preach his funeral sermon, he added, that he would not have me to praise him; but,
I hope it will be no violation of that part of his charge, to take notice even of that prohibition to hii honour, his great honour; theverymentionof it (and I am obliged to mention it, because otherwise it might | justly be expected, that I should have spoken largely ' concerning his character) turns to his praise ; and my silence so restrained speaks aloud, that he was one of those humble in spirit whom honour will uphold ; one who sought not his own glory, nor cared to have a trumpet sounded after him, any more than before him, Digito monstrari, et dicier hie est — pointing him out with the finger, and saying. This is the mmm ; bat would rather do what was praiseworthy than be praised for it By this it appeared, that he endeavoured to approve himself to God, and was therefore dead to, and looked with contempt apon, the applause and commendation of men; and that be lived a life of sincere repentance and self-judging, as the best Christians do; and was far from being like Saul, who, even when he owned his guilt to Samuel, saying, / have sinned, added in the next breathy yet honour me now before the elders of my people, 1 Sam. xv. 90. And that he was one of those Christians inwardly, whose praise is not of men, not courted or desired of men, but of God, and who make sure a witness in heaven, and a record on high, and then reckons it a very small thing to be judged of man*s judgment. Herein let us be followers of him, as he was of Christ: let us not search our own glory, for it is vain glory, nay, it is not glor^', it is glory that will be turned into shame; bat let us with a single eye aim at God's glory, and then that will reflect true glory upon us, and everlasting.
He who does but act a part in religion, may conclude as that heathen emperor did, with Valetr tt plandite — Prosper and applaud, the language of the
THE REY. MR. FRANCIS TALLENTS.
1035 stae ; but be whose heart is upright with God, though he reckons a good name better than precious ointment, especially that at the day of one's death, yet he is so intent upon his acceptance with God, that the other is as nothing to him; well knowing, that tme honour after death arises not from men's eulogiums, but from Christ's Euffe-^eommen-fUtian: if our Master say, Well done, the matter is not great what oar fellow-servants say.
Kor will it (I hope) be any Tiolation of his charge to leave it to his own works to praise him in the gates; they do it, they will do it, further and longer than any thing I can say will. Generations to come will mention him with honour, for his View of Univer-* sal History, that copious comprehensive work, which takes in all the generals, and in a manner touches most of the particulars, that have swelled the numerous volumes of historians; sure never was so much learning, so much reading, crowded into so little a compass; never was one page in two columns so well filled: it is a work confessedly exact and elaborate, and of general and of lasting use. Let that fast performance praise him for his knowledge, jadgment, and great industry.
Let his Sure and Large Foundations, bis History of Schism, and the Defence of it, praise him for his catholic charity and moderation, and that healing temper which, as far as it prevails and has the ascendency, will extinguish heats, accommodate differences among Christians, and bring and keep ^ood people together in love; conformable to the design of oar blessed Redeemer, who died that he might gather together in one the children of God, who under several denominations were scattered abroad.
Bat besides these works of his, I hope the good success of his ministry in this place will praise him, and the remaining fruit of it will be his honour, as well as your comfort and advantage. Recollect what you have heard from him, and live It over. Yoa have fully known his doctrine, manner of life, faith, charity, patience; continue therefore in those things which you have learned, and have been assured of, knowing that you have learned them of ODe who well understood them himself, and with a very tender concern for your souls pressed them upon jou. Abound therefore in the fruits of righteousness, and so commend your keeping; make it appear yoo have been well fed with the bread of life, and nourished up with the words of faith and good doctrine, by your holy heavenly conversations, your sobriety, justice, charity, meekness, humility, and <ixeroplary walking in every thing, which will be an ornament to your profession, and the st&nding praise of yoor ministers who are gone; whose good preach-in;^ will best survive them, and be best attested, in your good living. If at any time you are tempted to do an ill thing, remember you have not so learned
Christ, but have been better taught the truth as it is in Jesus. If I may not praise him who is gone, thus you may, and others, who thus see your light shine before men, will glorify your Father which is in heaven.
Though I may not praise him, yet I hope I may put you upon praising God for him. Men, the greatest and best of men, are but what the grace of God makes them; all their light they borrow from the Father of lights, all their oil from the good olive. They are ready to own it themselves, By the grace of Gody I am what I am; I live, yet not J; I laboured, yet not I: now, if we give the glory of that grace to him from whom it is derived, and to whom the praise of it belongs, whatever honour that re Oects at second-hand on the chosen instruments of that grace, we do but our duty. St Paul never flattered his friends, yet we often find him thanking God for their faith and hope, their love and patience, nor did ho court their applauses of him, he was far from it; yet he desired that thanks might be ipven by many in his behalf, for what God enabled him to do and snfler in his cause. That just praise of men turns to a good account, which makes God its centre, and runs up all the streams to the fountain. Not unto uif O Lord, not unto ui, hut unto thy name give glory.
You of this congregation have reason to bless God for your ministers, for their gifts, and gces, and serviceableness to yop. Glorify the God of Israel, who has given such power unto men, and gave men of such power to you. When you reflect with a melancholy thought, upon those dark providences which have of late removed from vour head two faithful ministers in the midst of their days, and great usefulness, take occasion thence to bless God for that kind and gracious providence which continued one among you to a good old age, and continued him in his usefulness to the last. Thus God has tried you with a variety of instruments; yon have at the same time been blessed with the gravity and authority of a Paul, the aged, and with the vigour and liveliness of a Timothy, who, as a son with the father, served with him in the gospel. Each age has its advantage; if both have been advantageous to you, you have a great deal to be thankful for; if neither, yon have a great deal to answer for. But whether they who piped unto you, or they who mourned, have gained their point, or no, Wisdom will be justified of her children.
The sons of the prophets have reason to bless God, that ever they had such a father, such a guide, such a counsellor, such an example: I am sure I have, who am less than the least of them. May the mantle of this Elijah clothe those who are left behind, that we may walk in the same spirit, walk in the same steps; and that we may show forth the thankfulness of our hearts by the conformity of our
A SERMON ON THE DEATH OF
li Tes to that holy religion, wherein we have been instnicted by those who were the gaides of our yoath, and by oar steady and constant adherence to the gospel of the grace, the free grace, of God, which they lived and died by.
I am sure, it is no transgression of his charge, (for it most be what he chiefly intended in the choice of this text,) to observe the testimony which, I think, he bore to some of the most precious and peculiar principles of our holy religion, in making these words his own ; for this will be for your edifying, if it be not your own fault.
Christ and heaven are the peculiarities of the gospel; there, and there only, do we find the doctrine of a Mediator between God and man, and of eternal life ; it is by that light only, that these great things are discovered, which were hid from ages and generations ; it is on the truth of that word, that our belief of these does entirely depend. Much of God, and his glorious attributes and perfections, may be learned by the light of nature; and many excellent truths concerning him may easily be spelled out of the book of the creatures; many who learnt no higher than that book, said great things concerning the Creator. Much, likewise, of the present pleasure and advantages of virtue, may be learned from the dictates of natural conscience, and the universal experience of mankind: but it is only by the glorious gospel of the blessed God, that crown and centre of all divine revelation, that life and immortality are brought to light; by it only we come to be acquainted with Christ and heaven, heaven as our end, and Christ as our way. The knowledge of these is that true wisdom, of which the depth rat'M, It is not in me; the tea taith It is not in me; and which the topaz of Ethiopia shall not equal. These are the things of the Spirit of God which the mere animal man receiveth not It is only by the New Testament, that blessed character of divine grace, that we come to be interested in Christ, and entitled through him to eternal life, which makes the Christian merchandise better than the merchandise of silver.
These are the two things which the faith of a Christian in a special manner fastens upon, the great Saviour, and the great salvation wrought out by him; these the eye of faith looks upon ,* these the hand of faith lays hold on. What is the faith we live by, but the faith of the Son of God, and that faith is the substance of things hoped for, and the evidence of things not seen. What else is true Christianity but a believing dependence upon the mediation of Christ, with a devotedness to his conduct and government in every thing; and a believing expectation of the glory to be revealed, with a careful and diligent preparation of ourselves for that glory.
O what a holy fire of love to Christ and desire toward heaven, was kindled by tliis faith in tbe breast of this good man; how did be himself feel it glow; how did those who oonver Bed with him see it flame; how did he breathe Christ, and breathe toward heaven, cTcn to the last breath. Let us submit to the power of the same faith, and we shall experience the fruits of it. There was another Scripture which his heart was much upon, when he saw the day approaching; and that included Christ and heaven too, it was that close of the apostle s triumph over death and the grave, Thentha be to God who giveth ns the victory (that is, brings os to hea> yen, for till we come thither, we have not qaile overcome) through our Lord Jesus Christ: bat in this he chose to express to you the faith in which he died, loohing for the mercy of our Lord Jesus Christ unto eternal life.
Give me leave to improve the dying testimony of this great scholar and Christian, for the honour of pure Christianity, and the first principles of it. Id many causes one aged witness is worth twenty young ones. We have here an aged witness to produce on religion's side, who has affinned it upon his death, that the mercy of our Lord Jesus CArisi unto eternal life is what may be looked for with the greatest assurance and desire by all the faithfal ser* vants of Jesus Christ. Ash thy father then, and he will show thee, thine elders, and they will tell ikeCf that they have found, and so wilt thou, no righteousness and strength to be depended upon but in Christ; no happiness and life, but in heaven. Those who plead religion's cause have antiquity on their side, and the wisdom and experience of the ancients, and may boast as Elipfaaz does. With us are the grey headed, and very aged men. The longer men live in the world, the more experience they have of its vanity, and insufficiency to make them happy, and that drives them to set their hearts more on heaven; and the more experience they have of their own weakness and inability to help themselves, and that drives them to rest more upon Jesus Christ, and bis mercy and grace. Let this recommend religion to us, that those speak well of it who have had a long acquaintance with it. Polycarp, that blessed martyr, who in the first ages of the church sealed the trath with his blood at Smyrna, being vehemently urged by the proconsul to renounce his religion, and as an evidence of it to speak ill of Christ, replied to this purpose: " Fourscore and six years I have served Christ, and have always found him a good Master, how then can I speak ill of him now V Here was one who somewhat longer, even to his 89th year, had been drawing in Christ's yoke, and witnessed from his own experience that it was an easy yoke; and that in the service of Christ he was borne up and comforted. Hiring and dying with the expectation of bis mercy, even to eternal life.
There are six great truths contained in this text, at least by implication, which he did in eflect bear his testimony to in the choice of it, and they are not
THE REV. MR. FRANCIS TALLENTS.
1037 matters of nice and eariotts specolation, which exercise the wits of the learned, nor matters of doabtfal disputation, or strifes of words, which too often en-g^^e the passions of the litigions; no, he was none of those who troubled the minds of the disciples with SQch things, bnt was himself filled, and desired to fill otbers, with the great things of God, the weighty matters of the law and gospel, which are all oar salvation, and therefore should be all our desire; nor did he spend his seal upon any thing but what all ^ood Christians are agreed in, whatever different sentiments they may have, andgOTcrn themselves by, in lesser things. Call therefore, if there he any that tDiii annoer you, and to which of the saints will you turn ? Tarn to which you will, of whatever denomination, (for, far be it, far be it from us to think, that those of our own are the only ones,) and you will And they all agree in these principles of the oracles of God, which I gather from this text, which he who is ^one bore his dying testimony to, and which, if mre that survive were but more governed by, we should be every way better both in heart and life, and more loving and charitable to those we differ from in lesser matters, since the things wherein we differ are so few and small in comparison with the many and great things wherein wo are agreed.
I. That there is another life after this. This is plainly implied in the mention which the text makes ef eternal life. For we are sure that this present life is not eternal; it is short, and transient, and hasieu' ing away; and they who say, they look for eternal life, declare plainly that they believe there is another country to which they must remove, and in which they must reside, besides this through which they are now passing. And I the rather lay this down first, because our deceased father particularly appointed, that the motto engraven in the rings to be given at his funeral, should be this, ** There is a life after this." God by his Spirit engrave it in all our hearts. With this word-he comforted himself while he lived, and designed to instruct and admonish us, who for a little while are left behind. The plainest truths are the most precious, and carrying with them the most convincing evidence, should be the most powerful, and have the most commanding influence upon us; such a one as this, worthy indeed to be written in gold, and to be to us as the signet on our right hand, ever with us, and continually before us. And do we indeed believe, that there is a future state, a life after this? that besides this world of sense we are conversant with, there is a world of spirits we are allied to, and must have our everlasting abode in ? that when we have passed through this world of work and probation, we must certainly go to another world of reoompence and retribution, and must receive according to the things done in the body? We say, we believe the life of the world to come; but we think of it so seldom, so slightly, though sure, though near, though just at the door, we consider it so little, and are so little influenced by it in the management of ourselves, that it may well be asked, do we indeed believe it? Show me thy faith by thy worhs.
Do we believe there is another world, that we must all be shortly lodged in for eternity? What! and yet so fond of this world, as if we were to be here always? and so mindless of that, as if we had nothing to do in preparation for it? What! and yet do so much every day to unfit us for that life, and so little to acquaint ourselves with the employments and enjoyments of it ? What! and yet think so little of death, which will very certainly, and may very suddenly, remove us to that world? O that we were all more confirmed in our belief of another world! and were so wise as to consider our latter end; or, as it may be read, onx future state. Then should we pass more safely and comfortably through this world, and at length out of it
It is sad to see many, even when they are under the sensible symptoms of their approaching change, and already taken in the custody of death's messengers, still full of this life, solicitous about it, in love with it, and very loth to think of parting with it, or to hear talk of another. Our deceased father has set us a better example, and by his weaned ness from this life, showed how much his eye and heart were upon another. Often has he charged his friends, those at a distance by letter, and those about him by woid of month, not to pray for the continuance of his life; though it was as far as any man's of his age, from being made either uneasy to himself or unprofitable to others: by which it appears he was satur dierum-^full of days; according to that promise made to them, who set their love on God, with long life was he satisfied. And what was the language of Job's corruptions concerning his present state, was the language of his graces; / loathe it, I would not live always in this world, having a desire to depart and to be with Christ, which is far better,
2. That in the other life, there is a state of perfect and perpetual bliss, prepared for and secured to all good Christians, who live and die in the fear of God, and in the faith of Christ. The eternal life the text speaks of, is not only an immortal being; the damned in hell shall have that for the perpetuating of their misery, their worm dies not, therefore they die not; but an immortal blessedness, adequate to the enlarged capacities, and commensurate to the never-failing duration, of that immortal being.
We may firmly believe, upon the credit of eternal truth, which all the saints in all ages have set their seals to, and ventured their souls upon, that all those who, by a patient continuance m well-doing, seeh for glory, honour, and immortality, shall obtain eternal Hfe, There is an everlasting perfection of joy and satisfaction, which all those that are duly
A SERMON ON THE DEATH OF
prepared for it in this world, shall certainly be pot in the possession of in the other world; consisting in the immediate irision, and complete fruition, of God« as their God; a crown of immortal glory that will never wither; a kingdom that cannot be moved; an inheritance soch as never was on earth, no, not in Canaan, no, not in Eden itself; inewrruptihle imi2«-fi Udy and that fadeth not away, reserved in heaven for all obedient believers; the prospect of which is now a sufficient balance, and the enjoyment of which will then be an abundant recompence, of all their services, sufferings, and self-denials; all their toils, all their griefs, all their losses, heaven will make amends for all.
And do we indeed believe this ? Why then are we so careless to make sure our title to this happiness ? Why do we take so little pains to work out our salvation ? Why do we so eagerly pursue the good things of this world, as if they were the best things, and rest in them as if they were our portion and our heritage for ever ? Have we any good hope, through gce, of his happiness, why then do we go mourning from day to day under the burthen of worldly crosses, as if the glory to be revealed had not enough in it to countervail the sufferings of this present time? Let the experiences of the saints, who have not only been kept from fainting, by believing that they shall see the goodness of the Lord in the land of the living, but in the prospect of it, have been enabled to rejoice in tribulation, direct and encourage us to build our hope on the same foundation, and draw our joy from the same fountain.
3. That our present state is a state of expectation; even the greatest and best saints in this world are still looking for something yet to come, which will make them greater and better. It is certainly true, we are not yet entered into rest, we are not at home. How well soever it is with us in this world, and how easy soever, and well pleased, we are in our present state, there is still something we are to look for, and wait for; something above this world, something beyond it: the best are not so holy as they would be, nor reckon themselves to have attained, or to be already perfect; but they are still pressing forward toward the mark: the most comforted are not so happy as they would be, and expect to be, when that which is perfect is come. They who deal with God, del upon trust, for something out of sight and in reversion, after one life; and must wait till the harvest for the return of their seed, and till the evening for the reward of their work, not of debt but of free grace. ^
With what a generous contempt should we look down upon the body and the world, if this truth were duly considered? What have we here, and whom have we here, that we should call this our rest? Though the human soul is conscious to itself of an innate inclination to its body, yet the sanctified soul, being touched with the loadstone of divine love, is conscious to itself of a predominant ioclina-tion to its God, and its kindred in the upper world; and therefore, even in the body, when it acts like itself, and agreeable to the principles of its new nature, it complains it is not in its centre, in its ele-ment; it is not what it would be, nor where it woald be. Instead of reposing itself and bein pleased, it gans, being bnrthened, longing to be absent fnmi the body, as well as it loves it, that it may be present with the Lord. The delights of sense, and all the amusements and entertainments this earth can afford, are die despised crowds through which the soul, thus big with expectation, presses forward in pursuit of everlasting joys. Even holy ordinances, though a day in them is better than a thousand elsewhere on earth, yet they are but the highvraya through which we pass along to this eternal life, and go from strength to strength, till we appear before God in the heavenly Jerusalem: they are but means in order to a further end, in the use of wfaicb we an still looking, still waiting for the consolation oi Israel.
This faithful servant of God was much in this expecting frame. That text on which he preached at my father's funeral almost twelve years ago, he seemed to have much upon his heart, and often repeated it. We which have the firtt fruits of the Spirit ^ evcii we oureelvee groom within oureelvee, waiting for the adoption. And the last sermon he preached, the day before he sickened, and not twenty days before his death, was to the same purpose, on those words of the lamenting prophet. It is good that a nutn skouid both hope and quietly Moait for the salvaiian of the Lord. I perceive by the notes of it, it was newly meditated. He intimates towards the close, that he had been upheld many years by that hoping, and quiet waiting for divine salvation, and had found peace and holy security in that way; and his notes conclude with Hab. ii. 3,4. The vision is for an appointed time, and at the end it shall speah, mnd shall not lie; though it tarry, wait for it ; because it will surely come, it will not tarry. Thus did he encourage his own faith and patience to hold out yet a little while; and his last breath here concurred with that of the dying patriarch, when he was blessing his sons, / have waited for thy salvation, O Lord, Gen. xlix. 18.
4. That we have all need of divine mercy, are for ever undone without it, and must depend upon that for all the good we hope for, here or hereafter. W> must never expect life, much less eternal life, but through meray, infinite meroy. We all lie at €k>d's merey; he has all the advantages both of law and strength against ns; our destruction would be no wrong or injustice to us, no difllculty or loss to him. We are sinners, miserable sinners ; are charged with guilty and cannot deny the charge, cannot confess and
THE REV. MR. FRANCIS TALLENTS.
1039 astify, caonot gve security to answer the law; nor lave we any arts to evade either its cognizance or ts sentence; we have no pica to pat in that will land as in any stead. Tboah we thoaght oarselves ightcous, yet darst we not answer; for God knows hat ill by as which we know not by oarselves, and herefore we must make sapplication to oar Judge,* md cast oarselves entirely apon his mercy; which ve need not be afraid to do, for he has proclaimed lis name €hracioH9 and Merciful and is particularly }leased with those who hope in his mercy,^ and in )bedience to his will humbly refer themselves to it All oar comfort and happiness we mast look for rrom the mercy of God, that mercy which is so often said to endure for ever, because the fruits of it are Dverlasting. The chosen vessels are said to be ves-fels of mercy ,*« and the people who are taken into covenant with God, are said to obtain merey.^ It is accordmp to his merey that he hath saved as,* and bath begotten us again to a livtly kopeJ Blessed Paul himself attributes both his fidelity and his constancy to divine mercy; / ehtainedmereyoftke Lord to he faithful fi and a$ we have received mercy we faint not.^ Thus even the New Testament, which brings in the everlasting righteousness, yet teaches us still to have an eye to everlasting mercy, for pardon and peace, for grace and glory. The poor publican's prayer, God be merciful to me a sinner,i is what the best saints have set their heartiest Amen to, and have blessed God, that we find it upon record in the gospels as an answered prayer; and that he who prayed it with a humble, broken, penitent, and obedient heart, went to his house justified.
Thus this good man finished his coarse, under a deep sense of his need of the mercy of God. I shall not forget with what solemnity he said to me, when I was with him a few days before he died, and he vas so weak, that he conld say but little; " Here I lie, endeavouring to renew my repentance for all my sins, from my beginning to this day, and I would not think, that my weakness and illness should excuse me from the exercise of repentance." And «ben I was praying by him, that God would support and strengthen him, he softly put me in mind to pray, that his sins might be forgiven him. It is related both of St. Austin and of Archbishop Usher, those two great men in their day, that on their death-beds they lamented their sins of omission. Those who thus hnmble themselves shall be exalted.
5. That it is only from Christ, and through Christ, &od in Christ, that we poor sinners can hope to find mercy. The mercy we must be saved by, if we be Kved, is the mercy of our Lord Jesus Christ; it is tbat we most have an eye to, it is that we must depend upon for eternal life : mercy put into the hand of a Mediator, procured by him for us, conferred by
him upon as; he received the gifts of mercy for men, he gave the gifts of mercy to men,^ even the rebellious. The Father has set him at his right hand; for by him he reaches forth his mercy to the children of men, and he is so entirely intrusted with the disposal, that it is called his mercy.
The mercy of Christ appears very illustrious in his whole undertaking, from first to last; it was in his love, and in Bis pity, that he redeemed us, that he took this ruin under his hand. He assumed our nature, that he might be toached with a compassionate feeling of oor infirmities. All his miracles were acts of mercy as well as acts of power, and instances of his kindness and good-will toward men. All the invitations he gave to poor sinners to come to him, and the promises he has made for their encouragement, are the breathings oi his mercy. In all his offices his mercy shines. Is he a prophet ? He can have compassion on the ignorant;' and they wha loarn of him, will find him meek and lowly. Is he a priest ? He is a merciful as well as faithful High Priesf Is he a king ? He comes to us meek, and having salvation." It is the mercy of the Redeemer that runs through the whole work of redemption, and is the support and joy of the redeemed. The apostle speaks of the meekness and gentleness of ChristyO* as one of the most precious and powerful considerations vrith all good Christians, by which they ought, to be influenced as much as by any thing.
The great design of the gospel is to exalt Christ, by showing, that all the favours we are now to expect from God pass through his hands, and we are beholden to him for them. It is through his blood that we receive forgiveness of sins; he is our peace, and from his fulness we receive grace for gace. The Father has committed not only all judgment, but alt mercy, to the Son, that all men might honour the Son, by applying themselves to him, and resting on him; to whom the Father has given power over all flesh, on purpose that he might give eternal life, and all the preparatives for it, and earnests of it, to as many as were gpiven him. Would we receive mercy, we must go to Christ for it; for he is all in alL All our springs are in him, and we most acknowledge our obligations, not only to his merit, but to his mercy, and that gpreat love wherewith he loved us; for it is owing to his rich mercy that we have interest in his merit, and benefit by it; and this we ought to be made more and more sensible of, that we may find oarselves for ever engaged to love him, and live to him, and to cast all our crowns at his feet. Thus is boasting effectually excluded, and all flesh forbidden to glory in his presence. It is of the Lord*s mercies, the Lord Christ's mercies, that we are not consumed, that we are not fire brands in hell; and it is because his compassions fail not, and are h 2 Cor. Iv. 1. { Luke xviii. 13. k Ps. Ixviii. 18. i Heb. v. 8. m Heb. ii. 17. n Zech. ix. 9. 03 Cor. x. l.
A SERMON ON THE DEATH OF
nekf every mommg, that we co Dtinae hitherto, that we are supported under oar burthens, comforted in our sorrows, have our daily infirmities pardoned, and the willingness of the spirit accepted, notwithstanding the weakness of the flesh: and if ever we get to heaven, that must be called the mercy of our Lord Jesus Christ, which will eternally remind the glorified saints how miserable they had been if Christ had not stood their friend. The heft man in the world, when he comes to have his everlasting state determined, will certainly be undone if Christ be not merciful to him. And therefore St. Paul prays for Onesiphorus, who by his charity had lent to the Lord, not that he might have justice done him, but that he might find mercy of the Lord in that day.' If the merciful be blessed, it is not because they are men of merit, but because they obtain mercy i with the Lord Jesus. Son of David, have mercy on us; Jesus, Master have mercy on us; must be tlie breathings of our souls, even to the last; living, dying, and in the judgment
This was it that our deceased father was full of. To him to live was Christ; the mercy of Christ, and the merit of Christ. It was but a few weeks before he died, that he gave this thesis to a candidate for the ministry, to be maintained at his trial for his ordination, Justiiia qua coram Deo sistimus est justiHa Christi Mediatoris — That we cannot appear before God in any righteousness of our own, but Christ's merit is our only righteousness, and for that we are ever indebted to his mercy. '* None but Christ, none but Christ''
6. That the mercy of our Lord Jesus Christ is as necessary to the finishing of the work of our salvation, as it was to the beginning of it We not only receive the mercy of Christ in our justification, sanctification, and present comforts, but we look for it still, even unto eternal life; we depend upon that to bring us to heaven, to preserve us to that kingdom, and to present us faultless before the presence of his glory with exceeding joy.
Christ's mercy may be looked for even to eternal life; for whom he loves, he loves to the end, loves them into heaven, that world of everlasting love; for his gifts and callings are without repentance. The vessels of mercy shall be vessels of honour; and though they commit iniquity, they shall be brought to repentance, so that mercy shall not depart from them. Grace in the soul is the work of God's own hands, which he will not forsake, because his mercy endures forever, and he will perfect that which concerns us. As for God his work is perfect; it began in mere mercy, rescuing a malefactor from death ; but that mercy will proceed till it crowns a friend and favourite vrith endless glory. TAit day thou shalt be with me in paradise.
p2Tim.l.ia
Let this mercy, therefore, be depended npon to thJ last, and let us have our eye ever towards it; let doC the strongest and most experienced Christians thinkj their own hands sui Bcient for them, or imagine ikad if Christ's mercy will but help them so far they, can then shift for themselves; no, if that mercy be! not drawn out to eternal life, we are nndoDC. If the same who is the author be not the finisher of oar' faith and hope, they will never be perfected in vision and fruition. If goodness and mercy do not follow us all our days, even to the last, we shall never reach to dwell in the house of the Lord. To it, therefore. let us commit the great trust against that day, and depend upon the same kind and mighty hand that laid the foundation of this great work, and fastened the comer-stone of it, at length to bring forth the top-stone with shoutings, and eternity itself will be short enough to be spent in crying, Grace, grace io it
And thus I have briefly touched upon those great truths, to which it should seem this faithfol witness designed to bear his dying testimony in choosing this text; andwe know that his witness is trae, and I hope we believe, not for his saying only, but that we have heard them ourselves, tasted the sweetness, and felt the power of them in our own hearts; which is the most convincing evidence to us of the tmth of them. But if indeed we receive these truths in the light and love of them,
(I.) Let us bless God that they are so clearly revealed to us in the Scripture. Blessed are onr eyes, for they see the joyful light, our ears, for they hear the joyful sound, of Christ and heaven; things not only hid from the wise and prudent, who despised them, but from prophets and kings, that desired to see them, and might not Bless God that we see eternal life set before us, and not set out of onr reach, while we see Christ undertaking for us, able to save to the uttermost, and as willing as he is able.
Let us, therefore, give diligence to get the knowledge of these great things, and grow in oar acquaintance with them; let us more firmly believe the gospel doctrines concerning Christ and heaven, forther are faithful sayings, and more familiarly converse with them, for they are worthy of all acceptation. Let men of learning learn Christ; let men of business understand this business; for without this, the most learned men at their end vrili be fools, and the richest men at their end will be beggars—beggars in vain. The gospel of Christ is the same to the wise and the unwise, to the Greek and the barbarian. The greatest wits and statesmen are not above the knowledge of Christ and heaven, and that knowledge is not above the capacity of the meanest who seek it faithfully. Set your hearts therefore unto all the words which are testified among you this day, Deot xxxii. 46. for believe it, they are matters of life and death.
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TliE REV. MR FRANCIS TALLENTS.
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(2.) Let us bless Ood that they are so well attested by the experiences of wise and good men. Though our faith stands not upon any human testimony, yet it is an encouragement to us to venture our souls upon the same foundation that so many have, to their unspeakable satisfaction, ventured theirs.—Some who have traversed the vast region of human learning, have owned with Solomon, that the increase of it has been but the increase of sorrow, and they have foand no true joy but in the doctrine of Christ. Mr. Selden was confessedly one of the greatest scholars of his age, and on his death-bed expressed himself to this purpose to archbishop Usher—^That he had in his time taken a great deal of pains in searching after knowledge, had surveyed most parts of the learning of the sons of men; but in all the books and manuscripts he was master of, he found nothing wherein he could rest his soul, save the Holy Scripture, and that passage was especially comfortable to him. The grace of God which bring -eth salvation, hath appeared to all men, teaching us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world, looking ,for the blessed hope. Tit. ii. 11—13. We have now parted with one who was as well acquainted with books and men, and had improved as much by that acquaintance) as perhaps any man I ever knew; yet he counts all but loss, that he may know Christ, and win Christ, and be found in him; and that which yon see gave him the greatest satisfaction in his dying moments, was an expectation of the mercy of oar Lord Jesus Christ unto eternal life.
Look upon it as the testimony of a minister, who has often in Christ's name called npon you to lay hold on eternal life, and to make that sure. Now you see he urged you to nothing else but what he did himself; he directed you io Christ and his mercy, and there he reposed himself. Therefore the ministry is committed to men like ourselves, because they having souls to save as well as we, we may hope they will deal for our souls as for their own, and direct us to build upon no other foundation than vhat they themselves build upon, and will speak what they themselves have seen, and testify what they have themselves known. Your ministers who are gone, embarked for another world in the same vessel which they have often persuaded you to embark in, and have thereby showed they were in earnest with you.
But if we receive the witness of men, the witness of God is greater; men may be deceived, but God cao Dot: by faith receive his testimony, and so set to yonr seal that he is true: and this is the record, it is the sum total which all I have said amounts to, that God kaih given ns eternal life, and this life is in his Son,
II. I come now to consider this text as recommended to us, with design not only to express the
3 X workings of his heart towards Christ and heaven, but to impress the like workings on our hearts. And so the words come in here as an exhortation to this duty of looking for the mercy of our Lord Jesus Christ. The former is in order to this. They who have themselves tasted of the mercy and grace of Christ, cannot but desire that others also may taste of it. True grace hates monopolies, and desires not to eat its morsels alone. Sinners entice you to cast in your lot among them, and tell you, you shall find all precious substance, and fill your houses with spoil; but they lay wait for their own blood, and their end will certainly be bitter as wormwood ; hearken to the invitations of the sons and heirs of heaven, and |>e persuaded to cast in your lot among them, for yet there is room; in Christ and eternal life, there is enough for all, enough for each, enough for you, and you will all be welcome. Your deceased pastor was himself so fully convinced of the reality and certainty of unseen things, that he earnestly desired you also might be convinced of them, and that none of yon might perish in ignorance and unbelief concerning them. He had such pleasure in looking for this eternal life, and such satisfaction in relying on Christ for it, that he wished you the same pleasure, the same satisfaction. It yielded him solid substantial comfort on his death-bed, which renewed the inward man, even then when the outward man was decaying. Then he said with thankfulness, that through the grace of God, he had abundance of peace; and that his heart was as full of joy as it could hold. Let this encourage you to follow him and others, who are now through faith and patience inheriting the promises. He had hope in his death, and you have reason to think he is now happy; be you holy, and you shall be happy too. Heaven is not intended only for good ministers, but for all good Christians who now have their conversation in heaven. The crown of righteousness shall be given, not only to such grtat men as St. Paul was, but to all those who love Christ's appearing; who love his first appearing, and are thankful for it; his second appearing, and long for it. Christ has opened the kingdom of heaven to all believers, and excluded none who do not exclude themselves; put in for it therefore, and resolve not to take up short of it. Would you die the death of the righteous ? live their life. Would you have your last end like theirs? let your present way be like theirs. Follow their faith, who made Christ the end of their conversation, who, what he was to them yesterday, will be the same to us to-day, and to them and us for ever. Whatever you heard or saw in your aged minister that was instructive and exemplary, transcribe it into your own hearts and lives, and thus let him still live among you; and then death, which has parted him from you a while, to make yon amends, will shortly fetch you to him.
A SERMON ON TH£ DEATH OF
When he ordered that this text should be preached upon at his funeral, he withal gave direction, that I should take some notice of the foregoing words, and observe something from them for your instruction. And, I think, this will be the most proper place to do it, in order to your attaining a well-grounded hope of eternal life. The context is this, (v. 20, 21.) But ye, beloved, huilding up younehei an your most holy faith, praying in the Holy Ghoit, keep yourselves in tlie love of God; and then continue looking for the mercy of our Lord Jesus Christ unto eternal life. From all which I shall now in the close, give you some directions, and I beseech you, suffer the word of exhortation, and submit to it. Now though Providence has prepared the ground, (and those hearts are hard indeed, that will not be softened by. the death of two such ministers so near together,) I would hope, the seed of the word might take root, and bring forth fruit.
1. Lay a good foundation in holy faith, and the love of God. This is supposed in those exhortations to build up ourselves on our most holy faith, and to keep ourselves in the love of God, See that you be well principled, that the root of the matter be found in you, else you cannot be fruitful in the fruits of righteousness. Let our holy faith in Christ lead us to the love of God, as reconciled to us through him.
Firmly believe the doctrine of Christ, embrace it, rely upon it, be delivered into it as into a mould, receive the impressions of it, and submit to the commanding constraining power of it Let your faith particularly receive Christ, and rest upon him, as your Prophet, Priest, and King, and resign yourselves to him to be ruled, and taught, and saved by him. Let it be a faith unfeigned, and not a bare profession, a faith that purifies the hert, then it is a holy faith. The doctrine we believe is holy, let us be sanctified by it. It is faith that overcomes the world, quenches the fiery darts of Satan, realizes unseen things, establishes the heart, and keeps us from fainting; neither circumcision avails any thing, nor uncircumcision, but this holy faith is all in all. We have no benefit by divine revelation, that great blessing of the world, without faith, no more than we have by the light of the sun without eyes. The word preached will not profit, if it be not mixed with faith.
Let this faith work by love, such a reigning love of God in your hearts, as will eat out all sinful self-love, and the love of the world, and will kindle in you a holy fire of devotion to God, and zeal for his honour in every thing; such a love as will make the keeping of all his commandments easy to you, and particularly that of brotherly love; get this love shed abroad in your hearts by the Holy Ghost, and do all you do in religion from that principle. f 2. Build upon this foundation, else in vain was ^ the foundation laid. Ye beloved, who have escaped the snares of the scomers, he is speaking of in the verses before, and are contending for the faith cunce delivered to the saints, Jude 3. think it not enough that you have and hold the true religion, bat be still building up yourselves on your most holy faith.
Proceed upon the good principles that through grace are laid, and act in oonformitj to them, as those who in all you say and do are governed by conscience, and the fear and love of God. Proceed in the good practices you have begun, and never grow weary of well doing. You have still need of helps for your souls, bless God there are such to be had, who will build, and will help you to build up yourselves, upon the good foundations of faith and love, which your ministers who are gone have laid among you.