CUratio funeris Vivorum solatium, the funerals of the dead are then best performed,St. August. civit. dei. l. 1 Cap. 12. when the living are most comforted; and what greater comfort at a funeral, then to treat of a Resurrection, without the hope of which, Christians of all men were the most miserable; for this is it which doth recompence our wet seeds-time with a serene and joyful Harvest. Should I therefore study to chear your drooping spirits, and wash away those briny tears from your blubbered Cheeks for the losse of our dear friend, or to comfort and fortifie your hearts against the sad approaches of impartial death, which way could I better compasse my design, then by tel­ling [Page 4]you, though we must dye, yet we shall rise again▪ that this mortal must put on immortality, and that those that sleep in Jesus, God will bring again with him to glory; When the Ship wherein our blessed Apostle St. Paul floated upon the raging billows of the foaming Ocean, was driven by a tempestuous Euroclydon, insomuch that not only the Soldiers, but Mariners despaired of safety; how comfor­table think you (if credited) was that saying of the Apo­stle? there shall not be the losse of any mans life, save on­ly of the Ship; and shall it be lesse to us, that though for a time,Acts 26.22. out body, the Ship of the Soul, which carries her about in the raging Sea of affliction, be at length swallowed up of the grave, yet our souls shall safely arrive at the haven of happiness, and at the last day, the Sepulchre that devou­ring Leviathan must disgorge her self of her prey, that so the happiness both of Soul and body may be consummate and compleat, and both together partake of that inheritance, which is laid up for those that love his appearance: With what cheerfulnesse doth the laborious husbandman under­goe his Winters employment, out of an expectation of a Summers return? would the Soldier think ye undergoe the Battail with so much courage and resolution, were it not to gain the Victory and wear the Crown? an Heir, though in present want to day, yet receives comfort from the expectation of a next dayes Inheritance; we though by nature we are the children of wrath, yet by grace and adoption we are the Sons of God, and Heirs to heaven, and death doth but convey us to the possession: well therefore might St. Peter tearm the hope of life after death Spes viva a lively hope; for the hope of life immortal is the very life of this life mortal, and that joy and gladnesse with which it doth affect the heart, is vitae eternae initium, the very be­ginning of eternal life: That answer (doubtlesse) of the Angel at the Sepulchre to those early, but superfluously pious women, who came to reimbalme the body of our Saviour, resurrexit non est hîc, he is risen, he is not here, [Page 5]was received by them, not onely [...] but joy, and may still sound much of comfort to us, his being the very pledge and assurance of ours, who by the Apostle Saint Paul is termed primitiae dormientium, the first-fruits of them that sleep;Sen. Nat. Quest. lib. 6. cap. 1. the Stoick therefore erred when he said, non majus mortalitatis solatium quam ipsamertalitas, that there is no greater comfort against mortality, than morta­lity it self, for the consideration of our immortality is a greater; it is indeed a strong encouragement against mor­tality, to think that we must dye yet it is a far greater, that we shall live again; that may cause us to neglect the stroke of death, but this to embrace it: for the best way to make death seem easie, is to look through death at glory, not to think so much that we shall dye, as to believe that we shall rise again; the former may take away the fear of death, this mitigates our sorrow: I would not have you ignorant brethren, concerning those that are asleep, that ye sorrow not as others that have no hope, for if we beleeve that Iesus dyed and rose again, even so them also that sleep in Iesus will God bring with him.

The sum of my Text is a reason pressing Moderation of Sorrow, taken from the certainty of Resurrection to life: of it he layeth two grounds; First, The Resurrection of Christ, If you beleeve that Christ dyed, &c. Secondly, The power of God, will God bring with him, and withal li­mits out the persons to whom this blessing belongs, those that sleep in Jesus. Having now shewed you the sum of my Text, and drift of the Apostle, give me leave to explain the meaning of some of the words, as they lye in order, and then I shall lay down a proposition or two, to enlarge my selfe upon.

Si enim, if ye beleeve, and your mindes are not infatua­ted; but Lyra would have si, to be taken here for quia be­cause, because ye beleeve; for saith he, it belongs unto the Articles of Faith, to beleeve that Christ dyed and rose againe, even so those that sleep or depart out of this world, for so the word [...] in the Original, to sleep, signi­fies [Page 6]likewise to dye, to depart out of this world; and it is a word which is proper to expresse the death of the righ­teous, whose death is but a repose of their Bodies in their Graves, and a rest of their Souls in Gods hands.

But why doth the Apostle expresse the death of Christ and the faithfull, by two several names? he sayes of Christ who rose and shall never dye, mortuum fuisse, that he dyed, if ye believe that Jesus dyed? but the faithful he only calls dormientes, sleeping: Haino gives this reason, Christum ap­pellat mortuum, saith he, he calls Christ dead, because whilst we hear and know that he was dead and rose again, we al­so may hope that we shall rise againe by vertue of his Divi­nity: but he calls the Elect dormientes, sleeping, because no man can so easily stir up his friend from sleep, as they shall be raised from the sleep of death.

In Jesus, some would have [...], in Jesus, for [...] for Jesus, because when men dye for Jesus, by occasion of him, or for Christianity sake, God will bring them with Christ to a glorious Resurrection. But others take the preposition [...] to signify the same with [...] in Jesus, that is, in the faith of Jesus; sub spe fidei hujus, saith Saint Ambrose.

Adducet cum eo, shall bring with him into Heaven, to enjoy that blessed immortality; not that the Resurrection shall be partial, that the wicked shall not rise, for all shall rise, but all shall not be brought with him; for [adduci] significat raptum & inductionem undique in nubibus cum honore ad judi­cem, saith Oecumenius upon this place: for true beleevers shall be snatcht up in the Clouds to meet Christ with ho­nour, but unbeleevers shall exspect him coming down, as unworthy to meet him: for all which I shall observe these three things;

First, The Resurrection of Christ is not onely the pledge and assurance, but the effective principle, and the procuring cause of our Resurrection.

Secondly, Those, and onely those, who by a true and living Faith have an interest in Christ, shall God bring with him to glory.

Thirdly, The death of the faithful is but a sleep, a re­pose of their Bodies in their Graves, and a rest of their Souls in the hand of God.

I shall first of all and chiefly insist on the first of these, treating of my second in the close of my first, and refer the last to a particular Application, and first of the first of these.

The Resurrection of Christ is not onely the pledge and assurance, but the effective principle, and the procuring cause of our Resurrection.

If ye beleeve that Christ dyed and rose again, even so those that sleep in Jesus will God bring with him.

But stay, here seems to be a rub at the entrance, and that on which all is to be built is questionable, for all depends upon a for, and an if; for if ye beleeve, the Family of Love beleeve it not, accounting the Histories of Christs death and Resurrection a meer allegory. Cerinthus the Heretick, acknowledged that Christ should rise, but not that he was risen; so thought, and so think the Jewes at this day, grounding their belief upon the false relation of those sub­orned Soldiers, his Disciples came by night and stole him away. O infelix astutia, saith S. Augustine; O unhappy craft! O insana stultitia, saith Rhemigius, fond dream of sleeping Watchmen; O sleepy and sottish spirits that can beleeve such drowsie witnesses, and give no credit to them that were waking: Si milites dormicbant, saith Chrysostome, if the Soldiers slept, how could they perceive the theft? if not perceive it, how could they witnesse it? how came the Grave cloaths to be laid in such order? if they had taken away the body, linteamina non reliquissent, they would not have left the Linnen cloaths; if stoln, sudarium involvere non curassent, they would not have taken such a care to have laid them in order: and therefore the same Father con­cludes, non enim adeo stultus fuisset fur, ut in re superflua tan­tùm laborasset, if the world had a thief so honest, yet not so foolish to have taken such care in a matter so superfluous; yet if both, quam oportunitatem habuisset? what time could [Page 8]he have to strip off those cleaving Cere-cloths; so many Soldiers, so many Watchmen being present; and therefore not taken away, nor yet stoln, but is risen; not [...] is raised, but [...], is risen, and as it is in my Text [...] who rose again; and this shews us the difference between his and the Resurrections of others; others, before were rai­sed, but he rose againe; we need the help and power of a­nother, but Christ by his own power; for saith he, Have not I power to lay down my life, and to take it up again? they rose, iterum morituri, to dye again, and therefore saith A­quinas, that was but an imperfect Resurrection; but Christ rose to dye no more, Death hath no more dominion over him, saith the Apostle; it was impossible, saith the Psalmist, that he should be holden of it, or that his holy one should see corruption: It is for a sinner to say to Corruption, thou art my Father, and to the Worm thou art my Mother, but for our Saviour he took no Corruption with his Flesh, the Flesh therefore that he took, felt no Corruption; he had not lived among us, had it not been to dye for us; he had not dyed, but to rise againe; a necessity there was for both, ought not Christ first to Suffer, and then to enter into his glory? a Grave could not engrosse him, whom a Throne did expect; the jaws and belly of Hell could not alter, much lesse con­sume his substance, for this mortal must put on immortali­ty; not that the Humane nature was changed into the Di­vine, but the substance being the same, the qualities were altered; resurrectio domini non finis fuit carnis, sed commutatio, saith Leo, the resurrection of the Lord was not the annihi­lation, but the change of the Flesh: The Body was ador­ned with refined qualities, but not divested of its former nature; that body which before could be wounded, is now incorruptible; that Body which before could be slain, is now immortal, therefore saith Chrysologus, gloria resurre­ctionis, sepelivit morientis injuriam, the glory of the Resurre­ction, hath buried the disgrace of the Grave. To Mary Magdalen he said, noli me tangere, touch me not; to signifie, he had cloathed his body with immortality: to his Dis­ciples, [Page 9] videte & palpate, see me and handle me; to give se­curity he had not changed the substance but the quality; in the one saith Aquinas, he shewed gloriam resurgen is, the rare endowments he had adorn'd it with upon his ri­sing;Aq. 3. p. q. 55. art. 3. in corp. in the other he declared veritatem resurrectionis, the evident truth of his resurrection.

But suppose that Christ dyed, and rose again, and we be­leive it; Quid nobis? What benefit is all this to us? Yes, very much, because we by Faith have an interest in both for saith Calvin, Non sibi Christus, sed nobis mortuus est, & resurrexit; Christ dyed and rose again, not for himself, but us; for all the hope of ours depends upon that of his, so saith the Apostle, 1 Pet. 1.3. We are begotten again to a lively hope, by the resurrection of Jesus Christ from the dead; and the Prophet Isaiah tells us, there goes an influ­ence from this resurrection, which shall have an operation like that of the dew of the Spring; which when he will let fall, the earth shall yield her dead: on the Crosse we may see him suffering for sin; in his Resurrection trium­phing over Death; although by his death he merited, and by his suffering the curse was taken away, yet by his resur­rection, the hope of life is begotten again in us; Calvin gives this reason, Quia ut ille resurgendo, &c. because as he by rising became deaths Conquerour; so the victory of our Faith doth consist in the resurrection; agreeable to that of the Apostle, who dyed for our sins, but rose again for our justification. 'Tis true, the death of Christ is the fun­dament, but his resurrection is the complement of our sal­vation, and therefore Aquinas, amongst other reasons why he gives that it was necessary that Christ should rise again, makes this the last, but not the least; ad complementum sa­lutis nostrae, for the perfecting of our Salvation; for saith he, Christ by rising himself, bequeathed unto us an ever­lasting one, he is therefore tearmed the resurrection and the life, because to us he is the Author of both. Hence St. Paul, Col. 3.4. When Christ who is our life shall appear, then ye also shall appear with him in glory; and as it is further ex­pressed, [Page 11] Heb. 5.9. He being made perfect, became the Au­thor of eternal salvation, to all them that obey him, for as in Adam all dyed, so in Christ shall all be made alive, there­fore Col. 3.18. he is called head of the Church, and first-born from the dead; not only because he raised himself from death to immortal glory, but because he is principium effectivum &c. the effective principle, and cause of the ri­sing of all his Members, not only the meritorious cause, who by his passion and victory over death, merited a glo­rious resurrection for us; as it is Rom. 8. Not only the exem­plary cause, for the glorious resurrection of Christ, doth shew unto us an example of our future Resurrection unto glo­ry, is it is Phil. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body; but the efficient cause, hence by the Apostle he is called primitiae dormientium, the first fruits of them that slept, 1. Cor. 15.20. But now is Christ risen from the dead, and become the first fruits of them that slept. now he is called the first fruits of them that sleep, because as under the Law, the offering of the first fruits was the cause of blessing and consecrating all the rest of the fruits; primitiae enim frugum non consecrabantur Deo ut solae es­sent sanctae, sed ut reliquus anni proventus sanctificaretur. Zanchie; the first fruits were not consecrated unto God, that they alone might be holy, but that all the encrease of the year might be blessed, for thus were they made sacred; one sheaf is taken out from the rest, which sheaf was cal­led the first fruits, that in the name of the rest in lift up alost and shaken to and fro before the Lord; that done, not only the Sheaf so lifted up was holy, but all the Sheaves in the Field were holy no lesse than it; and the rule is, Rom. 11.16. If the first fruits be holy, all the lump is so too & thus fareth it in the resurrection, We are all dead (saith the Apostle) dead sheaves, all, one, and that is Christ, was in the manner of a sheafe taken out of the number of the dead, and in the name of the rest, lift up from the grave, by virtue whereof, the first fruits being re­stored to life, all the rest of the dead are entitled to [Page 10]the same hope in that he was not lift up for himself alone; for Christ rose not as a private person to himself alone, but as a publick example representing and effecting it to us all: the same nature and property shall be derived from the roots to the branches, from the head to the Members; the rising were untoward and preposterous, should not the head rise first; it were imperfect and fruitlesse, should not the Members follow after; decet quemadmodum praecessit caput, saith St. Bernard, it is but natural proportion that as the head is gon before, the Members should follow after, which are quickned by the same spirit, First to the life of grace, then of glory; But if the Spirit of him that raised up Jesus from the dead dwell in your mortal bodies, he that raised up Jesus from the dead, shall also quicken your mor­tal bodies; Rom. 8.11. Whereas Oecumenius observes, he says not [...], but [...], to put a difference be­tween raising the just and the unjust; all shall have [...], their rising again, but all shall not be quickned; [...] is of a larger extent then [...], it is not to life alone, but [...], to life and glory; and they are those that sleep in Jesus, saith the Apostle, that adducet cum eo, God will bring with him, such who have an interest in him by faith; which is the limitation of the persons, to whom this blessing belongs, my next part, which I promised to handle, and now offers it self to our Consideration, which I reduced to this proposition.

2. Only those who have an interest in Christ by faith, will God bring with Christ to glory.

The wicked shall awake out of the dust, and rise again, but to endlesse torments; it were well with these wretches if the Sea and Grave might still retain them; better still to say to the wormes you are my brethren and Sisters, and to corruption, thou art my mother, then having broke al­liance with them, to be in a far worse family of the damned Spirits, when God shall dismisse them with a goe ye cursed into Hell fire, prepared for the divel and his Angels; it is [Page 12]remarkably set down, Matt. 27.52. That when Christ rose many dead bodies of the Sts. arose, not one wicked man, to premonish us, that none shall rise with him to glory, but such who are incorporated into him by faith. Therefore saith he, whosoever beleiveth in me, shall never dye, Joh. 26. That is the second death; for he that hath part in the first resurrection, over him the second death hath no powen; it was to the faithful Servant that Christ said, enter into the joy of the Lord, but cast the unprofitable Servant into utter darkness, where shall be weeping and gnashing of Teeth, Matt. 25. It was the Interest of St. Paul, had in Christ by faith, that enabled him to his cupio dissolvi, I desire to be dissolved; and therefore was he assured of the Crown, be­cause he had kept the faith; I have fought a good fight, I have finished my course, I have kept the faith, henceforth, there is layed up a crown of glory for me; nothing can unty this knot, or break this union which a true faith makes be­tween Christ and a Christian, nor life, nor death, nor powers, nor principalities, saith the Apostle; this enabled Moses to contemn the pleasures of Pharaohs Court, because he knew that in heaven he had a better and a more enduring substance. True, St. Paul tells us, that he is the Saviour of all, but especially of them that beleive for he is the Saviour of all, in that he offered up a full price for an universal re­demption, but the wicked have lost their interest, by rea­son of unbeleif; all shall rise to judgement, the wicked to the judgement of condemnation, but the faithful to the judgement of approbation, or absolution; which in Scripture is tearmed the judgement of life, Joh. 5.28. for the hour shall come, in the which all that are in the graves, shall hear his voyce and come forth, the good to the resurrection of life, and the evil to the resurrection of condemnation; he knows how to distinguish between the rares and the wheat, between the Sheep and the Goats, as he hath a burn for the one, so he will burn up the other with inextinguishable fire; as hehath a venite for those on his right hand, so he hath an ite maledicti, goe ye cursed for those on his left hand, for he is judge of all, and shall raise all; [Page 13]he is head of his own Body, and shall quicken them; as Judge he shall draw all to his Tribunal seat, and in flaming fire shall render vengeance to them that have not known God; as it is 2 Thes. 1. as head he knows his own Mem­bers, and the Clouds shall catch them up, and they shall for ever remain with the Lord, for the very Spirit of our Regeneration, is the very earnest of our Resurrection to Glory, giving unto us a beginning of Spiritual life, and a right unto the Resurrection of life eternal. Therefore saith Tertullian, per regenerationem corpora nostra inaugurari huic resurrections, by Regeneration our Bodies are consecrated to this Resurrection, and Death conveies us to the possessi­on of that place which is prepared for those that beleeve on him; therefore saith our Saviour, I go to prepare a place for you, that where I am, there you may be also; which in Scri­pture is called an Inheritance, to shew the right and title we have unto it, not by Purchase, but of Grace; not ac­cording to our merits, but the abundance of his mercy; a Kingdome, yea [...], the Kingdome of Heaven, to which the faithfull only have a right and title, and that by deed of gift. Fear not little flocks (saith our Saviour) for it is your Fathers good pleasure, to give you the Kingdome; which the Apostle calls [...], which cannot be shaken; such whose joyes Eyes hath not seen, nor Ears heard, neither hath it entred into the heart of Man. Indeed we read Hea­ven sumptuously set forth unto us, Rev. 21.18. the gates and foundation thereof of Pearl and Precious Stones, not that there is any such thing in Heaven, or that Heaven is any such thing; but God is pleased to condescend so far to our weaknesse, yea to sense it selfe, as to pencil and limn it forth unto us, by such things as seem most precious unto us; for God need not be beholding to Stones, though pre­cious, to make Heaven glorious, for God himselfe sills Heaven with glory, and makes it infinitely glorious; God in glory, is the glory of Heaven; to conclude, it is the fru­ition of God the Father, it is the fruition of Christ, that Pearl of price; it is the fruition of the holy Ghost, the Spirit of Comfort, it is the perfection and fulnesse of [Page 14]Grace; it is an eternal Sabbath, a Rest, a Rest in the Lord, in whom there is all Rest; it is a Rest after all motions; all pantings after him here, are but Rests in him there. But I shall not spin out the small scantling of my time, in­to those thin and aery discourses with the Schoolmen, by describing the rare qualities that our Bodies shall then be adorned with; let that of the Apostle suffice, 1 Cor. 15.42, 43. It is sown in Corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory, it is sown in weaknesse, it is raised in power. Nor with others, positively and pre­sumptuously, by defining the Time and Place of our Resur­rection, since my Text mentions neither, onely it sayes it will be, but when, God onely knows; for non vobis datum, saith our Saviour Christ to his Disciples, to you it is not gi­ven to know the times and the seasons, which the Father hath put into his own hands; Acts 1.7. The Angels are ignorant of it, yea the Son of God knows it not as Man (say some) or, ut nobis aperiat, that he may declare it unto us (say o­thers;) novit sibi, nescit mihi saith Saint Ambrose, he knows it for himselfe, but not for me, and by it checks our curi­osities, that we might not endevour to fathome that, which the Angels are content to be ignorant of. The omnisci­ent wisdome of God keeps us ignorant of the time, that we might not alwaies be sleeping in the bed of security, but by an holy preparation to make our selves worthy of Christs invitation, whensoever he shall be pleased to call us; for we are apt to defer things to the last period of time, and like those foolish Virgins, whose sloth and security de­barred their entrance: ideo nescis, ut semper sis paratus, saith Saint Augustine, thou art therefore ignorant, that thou maist alwaies be prepared? and this was our Saviours meaning in the 13 of Marke, Take heed, watch and pray, for ye know not when the time is; that so whensoever it shall be, we may be found in him by Faith, and then we may be sure that God will bring us with him to glory.

Use 1 And as the uncertainty checks our curiosity, so the cer­tainty of it serves to confute the error of the Sadduces, [Page 15]who held that there was no Resurrection, nor Angels, nor Spirits, Act. 23. some such there were in Saint Pauls time, how say some among you, that there is no Resurrection? 1. Cor. 15. and I fear me too many in this our age, and so take away all hope of happinesse, all encouragement unto goodnesse. Qui enim arat, arat ut metat, qui pngnat, puguat, ut vincat, Chrysost, in every action the vertue of working is from a thing to come; he that ploughs, ploughs to reap, he that fights, to overcome; take away the hope of the Resurrection, and farewell all care of godlinesse; dispos­sesse men of this hope, then farewell Faith and Honesty, and welcome that Epicurean Song, Let us eat and drinke, what though to morrow we dye. Calvin therefore tells us, that whosoever denyes the Resurrection, Ecclesiae jugulum recte petit, cuts the very throat of Religion. Saint Paul therefore tells us the many inconveniences that follow this absurdity once granted; 1 Cor. 15. if the dead rise not, Christ is not risen, then our Preaching and your Faith is in vain, then those that are asleep in Christ are parished, Christians then of all men are most miserable: why then that custome of being baptized for the dead? to what end are these Funeral solemnities, if the dead rise not at all? for so Beza, taking the word in the middle voice, under­stands this place, eur ablutione utuntur? why do you wash the dead? do men give respect where there is no hope? if the Corps shall for ever perish, to what end do you wash them? either down with these Funeral solemnities, or else confesse a Resurrrection. Nay, saith he, why doe we every day stand in jeopardy? why have I endured so many affli­ctions, if the dead rise not? Sola spe pius in hac vita differt ab impio; qui futuram spem tollit, tollit pii, impii differentiam; in this life the godly and the wicked only differ in hope, he that takes away this hope, takes away the difference, pares crunt, then they that doe, and they that suffer injury are alike, then had Jacob been more foolish then Esau-Noah more brutish then the old world, Moses sottish to leave the Court, and the Disciples senselesse to leave all to [Page 16]follow a Crucified Christ: But Saint Paul to make all sure, and to stop the mouth of Cavil it self, tells us that this mortal must put on immortality, upon which saith Testullian, he could not have spoken more plain, nisi cutem suam in manibus teneret, unlesse he had taken his flesh, and held it in his hand. And Saint Cyprian writing upon the Apostles Creed, tells us, that it was a custome in the Eastern Church to sing, credo resurrectionem hujus carnis, I beleeve the Re­surrection of this flesh; for truly, if the same body arise not, it should not be called a Resurrection, but a transformati­on, uisi anima idem corpus numero resumeret, saith Aquinas; for Resurrection of resurgere, is denuo surgere, quia surget, quod cadet; for why should not the flesh which hath been co-worker, and joynt-martyr with the Soul, participate a proportionable guerdon with the Soul? or how can it stand with the justice of God, that one body shall victori­ously fight his battails, and another which never appeared in the quarrell be honoured with the crown? for the Body and the Soul have here together been common actors either of vice or vertue, and therefore it is but justice and reason, that they should communicate together the reward of their good deeds, or the punishment of their evil.

But yet there is no truth so positive, but hath found con­tradictions, this the Atheist nor the Heretick can be per­swaded to beleeve: let Paul preach it at Athens, they ac­count him a babbler, for they had learnt it from their old Master Aristotle, that a privatione ad habitum non datur regres­sus, that from a privation to an habit, from death to life, there can be no return. Heathen Doctors could not be perswaded, that a thing once perished and gone, could in the same nature be restored again unto it selfe: those that dreamed of a transformation of Body, and a transmigrati­on of Souls, could never thinke of the Resurrection both of Soul and Body; when we see that Flowers fade and live again, Seeds are not quickned unlesse they dye, dies in no­ctem moritur, saith Tertullian, each night is the last dayes Funeral, and then what is the morning but a Resurrection? [Page 17] Sol quotidie nascetur, quotia [...]e moritur. Chryso [...]. Serm. [...]13. the Sun is every day born, and every day dies, and daily riseth again; the times whilst they passe away perish, when they return they revive. This Seneca the Philosopher found out, mors intromittit vitam, non eripit, venit iterum qui nos in lucem reponet, die [...]; death is an intermission, not a losse of life, there shall come a day of restauration, and these eyes shall enjoy their former light. Tertullian therefore ende­vours to demonstrate it from the Phaenix springing up new-lived out of her own ashes; from Flies lying dead all the Winter, and reviving with the heat of the Sun in the Summer, and so concludes, omnia pereundo servantur, omnia interitu reformantur, all things are preserved by pe­rishing, and perfected by dying: this Saint Paul thought so apparent, that he accounts him little lesse then a Fool that perceives it not: Thou fool, that which thou sowest is not quickned unlesse it dye, 1 Cor. 15. Why should we think that God to whom nothing is impossible, cannot as well renew as create us? for who sees not minus est reparare quod erat, quam fecisse quod non erat, it is a work of much lesse power to restore that which sometimes was, then to create that which never had been; he that once made it of nothing, can easily raise it to it self again: therefore saith Chryso­stome, Quid enim est, dic quaeso facilius, an ex nihilo ad hoc, ut sint deducere, aut dissoluta excitare, & restituere? I prethee tell me which is easiest, either from nothing to bring them to this that they be, or being resolved to restore them a­gain? God can fetch our Members wheresoever they are, that could make them when as yet they were not: what then though thy body be overwhelmed of the Sea, and the Fishes devour it, entombed in the Earth, and the Worms consume it? since they must one day justly restore what they have robb'd thee of? insomuch that a true Christian, even then, when he is expiring, may say with Job, I know my Redeemer liveth, and though after my Skin, Wormes con­sume my Body, yet in my Flesh I shall see God: Thus Martha beleeved her brother should rise again. Paul confessed be­fore [Page 18] Foelix, that he had hope of the resurrection; and for­bids the Thessalonians to mourn as men without hope, be­cause the dead should rise again; yea Christ dyed and rose again, and therefore likewise shall we rise again.

Secondly, since we beleive that Christ is risen, and that we shall one day rise with him to glory, this should teach us to set our affections on those things that are above, that where our treasure is, there our hearts may be also, and not to dore on these things below, which moth can corrupt, and Theives break thorew and steal; for saith the wise man, riches are no: for ever, Prov. 23.5. Wilt thou set thine eyes upon that which is not, for riches certainly make themselves wings, and fly away as an Eagle towards Heaven. Habent (saith St. Augustin) si non finem tuum, finem suum, si non finem suum, finem suum; they have either thy end, or their own end, if not their own end, thy end; that is, ei­ther they will be taken from thee, or thou must one day be taken from them; and as Parisiensis hath it, nec plenitu­dinem conferre possunt continenti, &c. They can neither satisfie those that have them, nor defend those that trust in them, nor being fruit to those that labour for them; what there­fore shall it profit a man to gain the whole world, and loose his own soul.

Thou voluptuous wretch, and prodigal Spend-thrift, who dost spend all thy time in hunting after the vanities of this world, whose God is thy belly, and glory thy shame, what felicity, what contentment canst thou find in it? perhaps son: a time thou mayest please thy pallace with some delightful vast, delight thine eye with some exqui­site Beauty; and hug thy self with that Eplcure an Lull [...]bie; ed [...], bibe, lude, soul ear, drink, and take thy rest, thou hast much good laye drup for thee for many years, but what follows? thou sool, this night shall thy soul be taken from thee; Thou covetous wretch and griping miser, thou that are alwayes gaping after the much of this world, and knowes no other God but thy wea [...], who do's not use but serve the world, what foelicity canst thou find in that [Page 19]wherein there is no fulnesse; why dost thou [...] after that with so much eagernesse, which is to be preserved with so much care and trouble? why dost thou become thus cruel to thy self, that thou mayest be beneficial to thou knowest not whom? and heapest up riches, and knowest not who shall enjoy them? therefore our Saviour Christ to take away this carking and caring out of the minds of Christians, having first sent them to School to the fowls of the Air, and the Lillies of the field, who could read unto them a lecture of Gods providence; makes this inference, there­fore take no thought, what ye eat, or what ye shall drink, or wherewith ye shall be cloathed; but seek yee first the Kingdome of heaven, and the righteousnesse thereof; ma­jora quaeritis ad majora nati; ye are born for greater things, and therfore seek them upon which, saith Chrysologus, miserumcui cum detur regnum suspirat panem; miserable is that man on whom a Kingdom is bestowed, who is still carking and caring for bread: that saying of Alexander the great when but a Prince, was a notable one, and may serve for our instruction, who when he was invited by some to run in a race with certain Plebejans, replyed, regis filio non con­venire, ut in stadio curreret nisi cum regibus; it became not the Son of a King to run with any but such who were like himself, Princes: Is it for one who is running a race for some rich prize, to catch at every fly, or to stoop to take up every pebble? or for an heir apparent to the Crown, to play with toyes, or to delight with rattles? no, the child of God moves in a higher Sphear, and fixeth his contem­plations on better objects; they account heaven their home, this life a pilgrimage, and themselves but strangers, there­fore saith our Saviour Christ to his Disciples, ye are not of this world, the wicked are of this world, as well in mind as body; the children of God, although they live in this world, yet they are not of this world; for saith St. August. Qui non diligunt mundum, non habitant in [...]o qu [...]d non diligunt; they that do not love the world, may not properly be said to dwell in that which they do not affect; for our conversa­tion [Page 20]is in heaven, saith St. Paul, whence we look for the coming of our Lord Jesus: who shall change our vile bodyes, that it may be made like unto his glorious body. Phillippians 3.20.21.

Thirdly, Use. 3 Since the death of the faithful is but a sleep, a repose of their bodies in the grave, and a rest of their souls in the hands of God, why should we thus immode­rately grieve and sorrow for the death of our friends? for their eternal Good? for their Welfare and Happiness; Lord, if he sleep he shall do well, (said the Disciple of Christ, concerning Lazarus) upon which saith St. Aug. Solet enim somnus aegrotantium, salutis indicium, The sick mans sleep is a fore-runner of his health; and Death is no more to Gods Children, for it not only mitigates, but wholly takes away our griefs; Ut remedium videatur non paena; St. Amb. de Cain. et Abel lib. 2. cap. 10. that it might seeme a remedy, and not a punishment. Chrysologus tells us that death is there­fore called a sleep, because no one can so easily raise his friend from sleep, as God can us from the grave; for saith the Text, it is in a moment, in the twinckling of an eye: But Aquinas on my Text, tels us that death is called a sleep because it resembles it in these two things, first, because he that layes down to sleep, doth it spe resurgendi, out of an hope to rise again, and Death is but asleep somewhat long­er then ordinary; Man, saith Job, if he dye shall not be a­wakened again, until the heavens be no more, Job. 14.12.2. Men usually rise from sleep refreshed with it, in a better plight then they were before, so saith the Apostle, this mor­tal when it awakes, shall put on immortality; when I awake up after thy likeness, I shall be satisfied with it, Psal. 17.15. Why then these blubbered cheeks, this immoderate Sor­row for the death of our friends, since they are but asleep in the Lord, and shall be brought with him to glory? plan­gere non est eorum qui spem habent, tu autem qui expectas re­surrectionem, cur luges & lamentaris, let wretched and hope­lesse infidels lament, why dost thou grieve, that expects a resurrection, yea, it is the very reason why the Apostle calls [Page 21]death here but a sleep in the Lord, because from the hope of the resurrection we might moderate our Sorrow. I would not have you ignorant brethren, concerning them that are asleep, that you sorrow not as men without hope, for the godly deceased are not lost for ever, but left for a time; not gone away from us, but sent to heaven before, and there secure of their own immortality, and sollicitous of our safety, desire our society. For if that be true, that life without Christ is death, then this is as true, that death in Christ is life, for blessed are the dead that dye in the Lord: Hast thou then lost a Son or a father, a wife or a hus­band? why shouldst thou grieve at their advancement, for they have but changed a cross for a crown, a vale of mise­ry, for eternity of happinesse; who could they now speak with us, they would advise us with our Saviour, weep not for me, but weep for your selves, I have lost a Clod of earth, and inheritance of a Span, but I have found an everlasting Crown of Glory. Mourn indeed we may, so saith St. August. Contristemur in nostrorum mortibus, we may mourn for the death of our friends, because we have lost them, but comfort our selves, because we shall one day enjoy them. Mourn indeed we may for them, but moderately, so sayes the son of Sirach; thus did Abraham for Sarah, the Children of Israel for Moses, and 'twas a custome a­mong the Jews, no lesse venerable then ancient, man go­eth to his long home, and the Mourners walk about the Streets, Ecclesiast. 12.15. 'twas accounted no lesse then an act of love in our Saviour when Lazarus was dead, be­cause he wept, see how he loved him? Pietas plorare jubet, for love indeed commands a tear, but faith forbids a deluge. That Counsel which Seneca gave his friend Polybius, may serve for a Christians imitation; reason hath done enough if she restrain the Excesse of Sorrow, but to have it wholy rooted out, no man ought either to hope or desire it; let our hearts flow, let them be stayed, let our sighs be drawn from the bottome of our hearts, but let them have an end; for though we may enbalme our dead friend with a charita­ble [Page 22]tear; yet we [...] take heed that we deluge not our faith in the Gulph of despair: Sorrow we may so far as it is agreeable with the rules of humanity and true piety, but if it exceed the bounds of Christian moderation, we shew our selves rather hopelesse Infidels, then believing Christi­ans; That advice of the Son of Sirach is good and remark­able, Ecclesiasticus 38.16.17. My Son pour forth tears over the dead and begin to mourn as if thou hadst suffered great harm thy self, and then cover his body according to his appointment, and neglect not his burial; Make a grievous lamentation and be earnest in mourning, and use lamentation as he is worthy, and that a day or two, least thou be evil spoken of, and then comfort thy self for thy heaviness, and as it is verse 23. seeing the dead is at rest, let his remembrance rest, and comfort thy self again for him, when his Spirit is departed from him; where he shews that there are three things that are due to the dead, Sepul­ture, mourning, and moderation in mourning; the two former you have and are still performing; 'tis my part, though interessed in the losse, to moderate the last; not to perswade you to become senselesse Stoicks, unconcerned in the losse of a friend; but true Christians, Nam non luge­re inhumanum est, nimium lugere muliebre; illud rigidi est pectoris, istud mollis & abjecti, not to be sensible of the loss of a friend is little lesse then inhumanity, to grieve a­bove measure, womanish, the one argues a flinty, the o­ther a faithless heart.

But perhaps thou wilt say I have lost a dear friend, a most loving husband, one in whose breast dwelt nothing but goodnesse and piety; shall thy passion still make thee senselesse? wilt thou make that an argument to encrease thy grief, which should be the chiefest motive to augment thy comfort, for thus dying they are happy, for the death of such are precious in the sight of God; who therefore takes them out of this miserable world, that he might take them to himself; could you love them and yet greive that they are happy, could they be thus happy and not dye? in truth, nature knows not what she would have, we can nei­ther [Page 23]abide our friends miserable in their stay, nor happy in their departure; True, if they were perished or utterly lost, I could not blame you, if you then took up Rachels complaint; but since Death is their preferment, such love which moves you still to lament, is injurious. Saint Chry­sostome puts this question, why Children and Patents, Wife and Husband, enjoy not one the other so long now, as in the dayes of the Patriarchs? and gives this reason, spea­king of Sarahs behaviour towards Abraham: Quoniam e [...] vivente deum praetulit, because whilst he lived, she prefer­red God before him. And again, speaking of Abraham towards Sarah, Quoniam câ etiam vivâ deo magis audivit quà ipsam; because whilst she lived, he hearkned more, to God then her: Neither for the love of Husband nor of Wife, nor for the care of Childe, did any one provoke God to anger; and concludes, ne diligas maritum plusquam deum, & nunquam senties viduitatem; love not thy Hus­band more then God, and thou shalt never feel Wid­dowhood, for thou shalt either enjoy him, or God who will be better to thee then ten Husbands; for God ma­ny times robs us of those friends which we, nay which God himselfe loves best, and that both for their, and our sakes: for their sakes he takes them from the evill to come, for our sakes weaning us from the love of the World, by depriving us of those Jewells, which did seem most precious unto us, and therefore let God have them with cheerfulnesse, and we shall one day enjoy God with them in glory. Thus David comfor­ted himself for the death of his Son, I shall go to him, but he shall not return to me.

Lastly, Is Death but a Sleep? Use 2 why then should the sad tole of Mortality dishearten us? or the approaches of death terrifie us? do men fear to sleep, especially when they be­leeve they shall wake again? true, were Life so pleasant, the long sleep of Death might seem somewhat dreadfull? doe but ask the Patriarch Jacob. and he will rell that life is not onely short but soure: For and evil are the dayes of my [Page 24]Pilgrimage; here how prettily St. Augustine emblemes it in his tender Infant, nondum loquitur, & tamen prophetat, Tears are the first Rhetorick that he useth, by which, before he can speak he Prophesies, and by a dumb kind of Divina­tion, wailes out the story of Mans sorrow here. Well there­fore might the Graecian call the first day of our life [...], the beginning of conflicts, and therefore the Thracians did celebrate the day of their Death with Mirth, and the day of their Birth with Mourning; yea, saith the wise Son of Sirach, better is the day of our Death, then the day of our Birth: Saint Augustine gives this reason for it, quia per vitam transitus ad mortem, because by Life we passe to Death, and by Death we return unto Life; some there­fore derive the Greek word [...], Death, from [...], because it brings us unto God that made us; for death doth not only free us from miseries, but conveighs us to happiness, here we have but arrham spiritus, the earnest of the Spirit, there we have pretium, the full price; here we dwelt but in Cottages, whose foundation is in the Dust, but Death brings us to an habitation made without hands; now we have conversed with Men, there we shall have the com­munion with Saints, and fellowship with the Angels; enjoy visionem illam beatificam, the immediate fruition of God and Christ; let them spruce Agags cry out, amara mors, Death is bitter; faint-hearted Adrians expostulate with their trembling Souls, Quaenum abibis in loca? whether art thou going O my doubtful and trembling Soul? whilst confi­dent and faithful Hilarions cheerfully resigne their Souls into the hands of him that gave them, with an egredere ani­ma mea, quid times, egredere, quid dubitas? get thee gone O my Soul, what dost fear? get thee gone, what dost thou doubt? hast thou served Christ almost these seventy years, and now dost thou fear to dye? Christians should be of that courage, that they should fear nothing but fin; for why should a man fear Death, which doth but restore him to him that made him? time at mortem, qui deum non timet; sed si sperare desideras, desine timere: Let him fear Death that fears not God, for nothing makes Death so terrible, as a bad [Page 25]Life. Let then the fear of God inlarge thy heart, and then thou needst not fear the day of Death: for here is the dif­ference, the good Mans hope is ever in Death, but the worldling ends his hope and happinesse when he dyes: As Ahab said to Elias, so saith he to Death, hast thou found me O mine enemy? whereas the other saith as David said to A­ [...]imaaz, let come and welcome, for he is a good Man and cometh with good things. Aristotle indeed was wont to call Death, [...] the most terrible of all terrible for so it is to the Faithlesse and wicked Man, to whom it is but the beginning of endlesse torments; but not to the childe of God, to whom it is but a change, a passage to a better life: it cannot be terrible unto them, for sin, the sting is pulled out, and though it may kisse, yet it cannot hurt them, therefore Christ bids them, be of good cheer, for I have overcome death mors morte redempta, O Death, I will be thy Death: so that now to Gods children it is an advan­tage. That which was the wages of Sin, is now made the re­ward of Righteousnesse so saith Nazianzen, ita paena ipsa in m [...]ser cordi [...]m [...]essit: These were therefore the comfortable words of a Mother to her dying Son, peto nate suspice coelum &c. I prethee my Son look up into Heaven, for thy Life is not taken away, but changed or a better: for saith Chryso­logus, transfertur vita morte, non aufertur, Life is but chan­ged, not taken away by Death; when the Sun Sets, he Ri­seth he Sets in our Hemisphere, and Riseth in another: so the faithful, though he Sets here, yet he Riseth in Heaven. O then, the more then thrice happy condition of Belee­vers who can look Death in the face with a smiling coun­tenance, whilst they look through it at Glory: who can behold God as their Father? the offended, their surety? the Judge their Saviour? who can therefore resigne their Soules with that Swan-like Simeon, into the hands of their Redeemer? Now lettest thou thy Servant depart in peace, for mine eyes have seen thy Salvation. Consider this and trem­ble thou prophane Atheist, whose destruction draweth nigh, for whom is reserved the blacknesse of darknesse; scoff not [Page 26]too fast, Christ shall have his [...], his appearing, desuper ac superne, saith Chrysostome, above and below; the appea­ring of his Glory, the brightnesse of his coming, rendring vengeance to such who know not God, but mock at his coming. Consider this thou carelesse and secure Christi­an, and do no longer dally with thy Repentance, for after Death there is no place left for it; think not to be of the Church Triumphant, unlesse by Faith thou art a Member of the Militant; think to dye the Death, unlesse thou dost strive to live the life of the Righteous, for he that will dye comfortably, must live piously; a lively Faith in this, pro­vides Salvation, which after is not to be obtained. Death is a summoner to Judgement, this Life is the way, whilst we are in the way let us make our attonement, and defer not saith the Son of Sirach, til Death, to be justified. O con­sider this, all you that hear me this day, and neglect no op­portunity to have an interest in Christ by Faith, that when Death shall come to summon us, it may prove but a sleep, the Grave a Down Bed, and the Resurrection a tri­umph, at which time we shall be caught up in the Hea­vens to meet the Lord, and ever remain with him in ever­lasting blisse and happinesse.

I have now done with my Text, and come to speak something concerning the present occasion.

The Papists tell us, that Images are laicorum libri, Lay­mens Books; I am sure that dead Bodies are vivorum libri, living mens books, wherein every every one may read a true lesson of his inevitable mortality; sero aut citius, soo­ner or later to the same place, for Death is impartial, and spares neither Peasant nor Prince.

When I look upon your habit and countenances, I can­not but read in them the Emblemes of true grief and sor­row: but when I behold this pious Ceremony, it doubt­lesse bespeaks not onely your Charity, but likewise your hope and expectation of a Resurrection to life, else why this Funeral pomp and solemnity? indeed Tears and La­mentations are opposite to hope, but a ceremonious re­spect [Page 27]doth both manifest and bespeak it; for if the dead rise not, why are ye then Baptized for the dead? why do you wash them? Calvin on the 9. of the Acts intimates the rea­son, ut in morte ipsa visibilis aliqua resurrectionis imago piorum animos in bonam spem erigeret, That in Death it self some visible representation of the Resurrection might erect the mindes of the faithful unto a good hope, undoubtedly be­leeving, that that very Body should hereafter appear as un­blameable before the Tribunal of Jesus Christ, as after wash­ing, it seemed clean and spotlesse before the eyes of men. Tell me saith Saint Augustine, De Civ. Dei, 1. Why was To­byt registred for burying the Dead? why the Women for anoynting? Joseph for embalming the body of our Saviour? Non quod ullus cadaveribus sensus, not that the Bodies were sensible of this courtesie, but to shew that our Bodies though dead, belong unto the Lord, and to confirm our Faith in the Resurrection: Thus whilst our Faith adorns a Funeral, a Funeral may encrease our Faith. Those dispositions therefore are little below Barbarous, which snarle at a decent interment of the dead, for whom not­withstanding. I have not so much charity to pray, that it may not be their fate to be buried like an Asse, having nei­ther Sepulcher nor Sexton; as it was said of Jehoiakim, they shall not lament for him saying, Ah my Brother, or Ah my Sister! they shall not lament for him, saying, Ah Lord, or All his glory! but shall be Buried with the Burial of an Asse, drawn and cast forth beyond the gates of Je­rusalm.

I doubt not but it is expected, that I should speak some­thing concerning this our deceased brother; but I wish there had been choice made of one, whom custome had better vers'd in these funeral Panegyricks, and parts enab­ling, to have lim [...]'d forth his worth in a more lively Chara­racter, But since 'tis my task, give me leave to strow some flowers upon his Herse, and be your remembrancer of his vertues; whose name shall not rot like the wicked, but like a jewel shall remain unto posterity, for the righteous [Page 28]shall be had in everlasting remembrance: So that to men­tion, yea to commend the dead, we have warrant not on­ly from the custome of the Greeks, the Romans, but Gods ancient people the Jews, and the Primitive Christians, whose funeral Orations are still extant; nay that little good we find in bad men deserves a register; David himself pen­n'd Saul an Epicaedium, Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided, ye Daughters of Israel weep over Saul, who cloathed you in Scarlet with other delights, a Sam. 1.23.

To begin therefore from whence he had his beginning, he was descended from an antient and Worshipful Family, which hath been alwaies accounted no small blessing, as a strong obligation, and spur to Worthy and Noble actions, which were such in him, that his personall Vertues, did adde a lustre to his naturall Honour. After the care of his Parents and Master had fitted him for Oxford, he spent some time there under the care and tuition of Dr. Prideaux. Thence travailing in the company of Sir Arthur Hopton, the Kings Agent, through France into Spain, and returned by Geneva, having his soul untainted either with the pom­pous superstition of the one, or the Phanatick no­velty of the other; neither affecting the supercilious gra­vity of Spaniard, nor the fantastick levity of the French, the usual disease of travail; but returning with so much of either, as might serve to make him an accomplish'd Gentleman & serviceable to his Country, had he not lived in an age wherein honesty and loyalty hath been accoun­ted a crime, and a bar to honourable Employments. Af­terwards marrying with a virtuous and pious Lady, des­cending from an ancient and worshipful family in Devon­shire, living together all their time in true Love and Amity, having not only their hands in marriage, but as it is said of Jonathan and David their souls knit together in true af­fection; and though God blessed them not with any off­spring, yet his love was such to her, that he might well [Page 29]have said as Elkannah did to to Hannah, am not I better to thee then ten Sons, and though he had none of his own, yet some Orphans might say of him, that they found in him a father, witness his care and expence towards his Ne­phews and Neeces, whose Charity was not only confined to his own relations, but that it overflowed to others; breeding up the child of a neighbour deceased minister at School, and not leaving him there, but maintaining him at Oxford, whose necessity I doubt not, will still be supplyed by his charitable Lady.

Yea such was his charity in general unto all, not only those of his own and neighbouring parishes, but whom­soever else necessity doth comprize under that title, that I beleive none ever went away unsatisfied, or not having ample occasion to blesse God for him; so that I may say of him as Nazianzen said of himself; ne mihi accidat, ut dum pauperes egeant, ego ditescam & illorum inopiae non succurram; the necessity of whom he charitably supplyed, so far from ostentation or pharisaical pride, that I may say of him, that his left hand knew not what his right hand did, stea­ling opportunity to supply the necessity of those, who for­merly had lived in a condition to supply the wants of others.

For his Hospitalitie towards all, rich and poor, that which St. Paul so much commends, and Abraham so loved; yea so loveth still saith Chrysologus, Serm. 121. ut parum se beatum eredidit, &c. that he would scarce think himself happy in heaven, if he were deprived of the use and exer­cise thereof, it was such, that by it together with his pru­dence and affability, he won so much upon the affections of all, that he became the love and darling of his Country; who doubtless would have testified it in an ample manner, by their free and voluntary choice of him, to have served as a Member in this succeeding Parliament; on which the eyes of most (next under God I hope) are fixed for the settlement of this distracted and almost distructed nation; had not God thought it fitter, by a writ of remove, to take [Page 30]him from this Lower to that Upper house, and to make him a Member of his own heavenly Court.

For his Piety towards God, he was a constant frequen­ter of his Ordinances, making his house a little model of a Church, where (besides his own private Devotions) Mor­ning and Evening Sacrifices were daily offered unto God, and I doubt not, acceptably, they being presented unto him in the same language and form, which the Church pre­scribed, greatly admiring at the Piety and Prudence of the Church in her choice composure, from the which none of his Servants could presume to be absent, without a severe check, resolving with Joshuah, I and my houshold will serve the Lord.

But when his Sicknesse, which began with a Cold, and continued with a violent Cough, had confined him to his Chamber, and his Friends became more fearfull of his re­covery; I began a serious discourse with him concerning Death and Mortality, and a due preparation thereunto: he replyed, that if God thought it fittest to take him out of this world, he could patiently submit to his Will; but if God would be pleased to spare him, he should be thankful, and was resolved by Gods grace to spend that time which he should add to his dayes, more to Gods glory; much like that of the Prophet David, O let my Soul live, and it shall praise thee; returning me hearty thanks for my spiritu­al advice and Counsel; telling me withall, that the oftner my discourse was to this purpose, the welcomer I should be into his presence; which encouraged me unto the per­formance of my duty, with the greater cheerfulnesse and alacrity; ever finding his discourse so full of Piety and true contrition, enough to have confirmed a Christian, and con­verted an Atheist.

But growing weaker in Body, but increasing in Spiritu­al strength, he desired to receive the Sacrament of the Lords Supper, which he did with Humility, Devotion and Cheerfulnesse, spending the remainder of his time, which was some two dayes and nights, almost wholly in Prayer, [Page 31]which was performed by my selfe and a neighbour-Mini­ster: he in the interim preaching unto us, such Sermons of Piety and Contrition, expressing so much grief and sorrow for his sins, such a true and and lively Faith in the Mercy of God, for the merits of his Saviour, for the pardon and remission of them, that it were little lesse then uncharita­blenesse it selfe to doubt his Salvation.

And when his loving and careful Consort, who would never leave nor forsake him, untill Death writ the Bill of Divorce; lay by him, bemoaning her losse, and bathing his Pillow with her Tears: he prayed her to be more cheerfull, and not endeavour to keep Death from him, which would soon bring him to Christ: the like he said to his Servants standing about his Bed, lamenting their losse in him.

But when his Tongue, which had been an instrument to blesse and praise God, could no longer perform its office, his eyes and hands became his Orators to Heaven for mer­cy, with which emploring the assistance of those that stood by in prayer, which being ended, he turned aside, and not long after fell asleep, resigning his Soul into the hands of his Redeemer.

In fine, he was, I had almost said what was he not? he was a good Christian, a loyall Subject, preferring his duty and a good Conscience, (of the which too many have made Shipwrack) before his F [...]are; [...] Son of the Church, a lover of the Orthodox Clergy, a releiver of the wants of those that suffered for the testimony of a good Conscience, a most indulgent Husband, a loving Brother, a fast Friend, a good Landlord, a just man, a charitable benefactor to the Poor, loving and liberal to his Servants, and now doubt­lesse is entred into his Masters joy.

But perhaps thou wilt reply, what, no drosse among all this gold? yes doubtlesse, otherwise he had been more then Man; he had no question his failings, his sins and infirmi­ties, so had, and so have the best of Saints, which he did ac­knowledge with humility and sorrow: what they were, is not my businesse to proclaim, if thou knowest any, let me [Page 32]advise thee to learn by him to amend them in thy selfe; and since he had so much grace to repent of them, God so much mercy to forgive them, do thou have so much Cha­rity to forget them; burying them in his grave, where we are going to lay his body, that chamber of rest, untill Christ [...] to awake him, and us altogether with him, to the [...] blisse both of Body and Soul. Amen.

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