Eccl. 3.18. [...]. Graec. adug. THere is to every thing a Season, and a Time to every purpose under the Heaven; a time to be Borne, and a time to Dye; a time to Plant, and a time to pluck up that which is planted; a time to Kill, and a time to Heale; a time to Breake down, and a time to Build up; a time to Weep, and a time to Laugh; a time to Mourne, and a time to Dance. When the Wiseman therefore saies there is a time for every purpose, his meaning is, there is a time for con­trary Actions, for contrary Passions, for contrary Conditions.

1. For contrary Conditions; to goe out of the World, is contrary to our Birth and coming into the World; the [Page 2] one is our Genesis and the other is our Exodus; there is a time for both these,

2. For contrary Actions; Planting and plucking up, build­ing and breaking downe, killing and healing, renting and sowing, speaking and silence.

3. For contrary Passions; so weeping, and laughing, mour­ning and dancing, loving and hating. Whether things be positively contrary, as planting and plucking up, or [...]. &c. Aristot. Metaph. lib. 4. De natura pri­vationis et con­trariorum, et quomodo con­traria sunt pri­vationes con­trariorum con­sule, Julium Scaligerum Ex­ercit. privatively, as Silence and Speech: God hath dealt out seasons for all these opposits; the world being made up of Chequer work, consisting either of the white of position, or the black of privation, either consisting of the lucid part of bearing and planting, and healing, and gathering and get­ting; or the dark part of dying, of killing, of pulling downe, of plucking up, of loosing, of War. The Earth which is the pavement of the world, is inlayd with this Mosaick worke of severall coloures. But then Solomon teaches us another lesson; that these as they have their time in generall, so they have their season in speciall; as they are conjoyned in one common time, so they are dis­joyned in a peculiar season; all under one roofe of a gene­rall allowance, but parted into severall roomes and parti­tions of a special appropriation,Planeta est stella peculiari motu infra octa­vam sphaeram per signiferum vagans. moving like (^b) Planets in one common motion of all the Orbs, and yet having pe­culiar motions of their owne. From both which con­clusions of Solomons, we may derive a third, that the sea­son of one condition, action, or passion, is not the season of the opposite; the day of the one, is not the day of the other; at least the moment of one, not the moment of the other.

Apes pera­gunt opus suum non statis die­bus, sed quoties cali commoditas invitat: ita suo quae (que) tempore capienda est occasio, Plin. lib. 11. cap. 6.10.And therefore it may seem strange that I should joyne both together; that as the Israelites did unseasona­bly to Mourne upon a Festivall, as it is Nehem. 8.10. so we should sing a Triumph, and handle a Text of Triumph upon a day of Mourning.

But much shall not need to be spoken of the fitnesse of [Page 3] this Text. It pleads sufficiently for it selfe. It is sure, it is a Text sounding out the Triumph of the Righteous man over Death and over the Grave; and it is as true, it is a day of Mourning, and (considering the losse we have of the de­ceased) deserves to be a day of mourning: we doe not triumphum canere, or agere, either Triumph, or sing a Triumph, but onely discourse of, or concerning that tri­umphant Victory every righteous man that dies in Christ shall shortly have over Death, and over the Grave. Yet if we did so, if we should flourish our Ensigne, and hang out our Streamers, and make it a kind of Iubile, conside­ring it is Death and the Grave we insult over, now when Death and the Grave seeme to bid battle to us, surely it is very opportune. So that that though the sence of Deaths prevalency over the Righteous, may teach us mourning; yet Faith shewes the future prevalency of the Righteous over the Grave; and that teacheth us to be comfortable; and though Nature may, and doth require a Tribute and Custome of Teares,Cur dolemus quenquam mor­tuum? An ad hoc nati sumus ut maneamus aeterni? Abraham, Moses, Isaias, Petrus, Iohannes, Paulus electionis vas, et super omnia filius Dei moritur, et nos indignamur aliquem exire de corpore? — Lugeatur mortuus, sed ille quem gehenna suscipit, quem tartarus devorat, in cujus panam ignis aeternus aestuat. Nos quorum exitum angelorum turba comitatur, qui­bus obviàm Christus occurrit, gravemur magis si diutius in tabernaculo isto mortis habi­taemus. S. Hieronymus ad Paulum, &c. Grace will not let the Spirituall eye shed one teare, but lifts it up to a comfortable expecta­tion of a future Conquest.

But let me first untie a knot which may hinder our smoother passage. This Text is cited out of Hos. 13.14. The Hebrew is [...]. Rendred thus in our English Translation, O Death, I will be thy plague; O Grave I will be thy destruction. But who knowes not this sounds more like to the Septuagint [...]; O Death, where is thy Cause? O Grave (or Hell) where is thy Sting? I list not at present to raise a Controversie betwixt the Septua­gint Translation, and the Hebrew Vowels, with their first [Page 4] founders: However I doe not finde that the Apostle doth punctually follow the Greek: For first he makes a manifest Metathesis; for the 70 set together [...] & [...] & [...]. Besides they write [...], and the Apostle [...]. Not to stand to shew, that [...] are like in sence, as well as in sound: That the Metathe­sis makes no materiall change: That Ehi the Hebrew word is either a Verb, or an Adverb, and signifies either ero or ubi. Nor yet to trouble you by shewing how the other Hebrew words by other interlineary appurtenances, might be made to speake otherwise then you finde them in your Bibles; for the Hebrew Vowels beneath the letters are like the Keyes to the Organs, which open and stop the sound of the Pipes above at pleasure. I say, not to trouble you with these speculations, this you may conlude, that either the Apostles manner of Citation makes it the Au­thentick Translation of the place, or else, at least, the un­doubted Interpretation; for I cannot thinke that here he onely alludes, and no more.

I might from the Coherence observe to you, that our fu­ture Victory over Death, and the Grant was formerly pro­phesied of. That this Prophesie is to be found in the Prophe­sie of the Old Testament before Christs coming. That this and all other Prophesies of the like kinde shall in their time be fulfilled. That the special time for the impletion of this which is written shall be at the Resurrection of the just. But I rather desire to handle the Text intirely by it self.

The Words afford these Parts, 1. The Enemy, Death or the Grave. 2. The Weapon of this Enemy, a Sting. 3. The whilom prevalency of this Enemy, it had the Victory for a time. 4. The Conquest of this victorious and all vanquish­ing Enemy; Where is thy Sting? Where is thy Victory? 5. The Ioy and Triumph in this Victory, the [...] of glad­ness; O Death, where is thy Sting? &c. The Enemy is powerfull and prevalent, and that is Death; the Weapon is dangerous and mortal, that is a Sting; the Victory is general and universal, Death hath passed over all men. [Page 5] Qui per O­see quondam tibi rigidus minaba­tur, ero mors tua ô mors, ero mor­sus tuus inserne, illius morte tu mortua es, illius morte nos vivi­mus: devorasti et devorata es, dum (que) assumpti c [...]rporis Christi sollicitaris illece­bra, et avidis faucibus praedam putas, interiora tua adjuncto dente confossa sunt. Gratias tibi Christe sal­vator, tua agi­mus creatura, quod tam poten­tem adversarium nostrum dum oc­cideres, occidisti. Hier. in epita­phio Nepot. ad H [...]lidor. The vanquishment of this Enemy, and the regaining of the Victory shall be certain and joyfull; this joy shall be triumphant and permanent. For then shall be brought to passe that saying that is written by the infallible spirit of Prophesie, written for our everlasting comfort, Death is swallowed up in Victory, O Death, where, &c. That Death is an Enemy. Here is a Triumph, and that is still over an Enemy. And we may say of it as David said of his Enemy, Psal. 143.3. The Enemy hath persecuted my soul, he hath smitten my life down to the ground, he hath made me dwell in darkness. Vbi sunt quos ambiebat civium potentatus? Vbi insuperabiles imperatores? ubi qui conventus disponebant, et festa? ubi equorum splend [...]di invectores? ubi exercitu­um duces? ubi Satrapae tyrannici? Nunc omnia pulvis, nunc omnia favilla. August. It persecutes the soul till it drives it out of the body, it smites the life down to the ground and layes our honour in the dust, it makes us dwell in darkness, for what is darker than the Grave? Death and the Grave are the Enemies we shall have dominion over. I put both to­gether, as being both our Vanquishers now, and shall be both vanquished by us hereafter. Here is all the difference, Death fits us for the Grave, the Grave receives us after Death, Death divides the Soul from the Body, the Grave divides the body from the sight and company of the living. Death is the Cause of Corruption, the Grave is the place of Corruption. Death is the Privation in the man dying, and the Grave is an accident in the earth receiving.

^a But the main difference is,Necesse est vel mergi cada­ver in mari, vel obrui terra, vel in aë [...]e putre [...] ­cere, vel consumi vel devorari a seris, vel aliquid simile. Quod spectat ad mer­sionem, antea dixit mare; quod ad sepulchrum nunc dicit infernus: mors complectitur reli­qua omnia. Thomas Brightmanus in locum. that the extent of Death seems larger than the extent of the grave, for though Death seases upon all that the Grave seases upon, yet the Grave doth not sease upon all that that Death seases on; for a man may die and not finde a Grave, the fire may con­sume him, the birds, beasts, or fishes may devour him, the water may enwrap him; but then if you will use a Trope, even these may be called Graves, and then the extent will [Page 6] be the same, and so we may well take it, when our Saviour hath so used it,Porio per eos qui in monu­mentis sunt, in­telliguntur om­nes mortui: ab his enim qui sunt in monumentis et naturaliter se­pulti, etiam eos significavit qui non sunt natu­raliter sepulti. Iansen. Com­ment. in Concord. Evang. cap. 36. Iohn 5.28. All that are in the Graves shall hear his voice. What? shall not those that are folded up so many folds of generation and corruption, in the bowels of Creatures, shall not they thatRev. 20.13. And the Sea gave up the dead which were in it. Con­venienter hoc lo­co quidam mare pro isto seculo po­situm accipiunt, saies Aug. de ci­vit. Dei, lib. 20. cap. 15. But the literal sence seems more ge­nuine. Tenendus tamen videtur prop [...]ius sensus de mortuis in mari. Pareus in loc. lie in the bottom of the Sea also hear his voice? Yes; therefore this shewes that all Receptacles of dead bodies, yea though they be living bo­dies, may be called Graves. Death is an Enemy to our dwel­lings and habitations. Many times the good house-keeper drops down first, and then the house drops down not long after, as if the dweller were the soul of the house: but if this were all, it were no great matter. 2. It is an Enemy to friendship and acquaintance amongst men. This is as Ale­xanders sword, hath cut many a Gordian knot of friendship, that no contingencies, no bickerings could dissolve, such as the sharp teeth of bitter words could never pull open, such as the smoother fingers of close flattery could never un­loose. A man can be a friend but usque ad aras, and no far­ther. It is an Adage, Ama tanquam osuru, oderis tanquam amaturus. So love as if you should shortly hate, so hate as if you should shortly love. But be it love or hatred, it can­not last long. It was Aristotles gnome, [...], A little strangeness destroyes much friend­ship. What greater silence or retiredness than the Grave? If strangeness will break friendship, Who is so strange as he that is in the Grave, who knows no body, and whom no body knows?Septuagint. much differently, [...], &c. accordingly the old Latin, erubescant impij, et deducantur in infernum: muta flant labia dolosa. Iun. et T [...]emell. Ex [...]indan­tur in sepulchrum. Moller. id est, morte coerceatur ipsorum petulantia, ne amplius nocere pos­sint. Silere dicuntur, quae ita auseruntur, ut amplius non appareant, ut cum leges dicun­tur silere inter arma. Et Plinius silentia lunae nominat illud temporis spatium, quo luna con­juncta soli non aspi [...]itur. Psal. 31.17. Let them be silent in the Grave. An Enemy to all natural Relations; this EnemyBut if the Husband be dead, she is loosed from the Law of the Husband. Rom. 7.2. Cum enim nuptiae sint bona mortalium, ut ait Augu­stinus lib. de nuptijs et concupiscentia, non se extendit obligatio nuptiarum post vitam mor­talem. Et propter hoc in resurrectione quando erit vita immortalis, ne (que) nubent, ne (que) nuben­tur, ut dicitur Math. 22. Aquin. in dictum locum. dissolves the firm bond of Marriage. It snatches the Wife from the Husband, the Husband from the Wife. Their tenure is but [Page 7] for term of life, till death them depart. It is an Enemy to all other Relations, it bereaves the Father of the Son, the Son of the Father, the Daughter of the Mother, the Mo­ther of the Daughter. It is an Enemy to Brotherhood, and produces that sad Complaint Alas my Brother It may well be our Subscription, your loving Father, your du­tifull son, your loving Brother till Death, but longer it cannot be.

To our increase; for it layes aside our trading, our pur­chasing, our letting, our setting, our husbandry, we sowe no more, being to be the seed our selves, and to be cast into the earth. It cuts off the coveting part of our Age. It makes a fool of the Miser. Primo stultus est, quia sapiens sibi videtur vir dives.— Secundo quia ea custodit quae cu­stodita perdun­tur, perdita vero custodiuntur.— Tertio, quia eam domum et man­sionem, in qua in perpetuum debet permanere sibi non curat— quarto, quiaquae somniat vera existmat. Stella in Luc. 12. ubi plura pulchrè. Thou fool, this night shall thy soul be ta­ken, &c. To all earthly hopes. It nips them in the bud, and strangles them in the birth. It spoils one mans preferment, a­nother mansQuid enim se­culi potest esse diuturnum, cum ipsa diuturna non sint secula? Ambr. in Lucae quart. cap. enjoyment. One man hopes to be a Judg; death will not let him. Another hopes to be a great Command­er; Death will not suffer him. A third hopes after tedious journies, and long absence, to see his own home, to visit his Family, and Death prevents him arresting him by the way, and claps him into Prison. We must cease to hope, when we cease to be. Our dance is turned into mourning, Lam. 5.15. Septuagint. [...]. To our joy and mirth. When we are merry amongst our Friends, sporting or feasting, often­times in comes newes that such a dear Brother, such a near Friend, such a courteous neighbour is deceased, and this damps all our jollity, and often turnes our dancing into mourning, our laughter into weeping, our feasting into fast­ing, our pastimes into pensiveness. Mors est recessus animae a corpore Aristot. Mors hominis non est nisi separalio animae a corpore, hac enim anima a corpore separata totum compositum moritur: quia de [...]init esse compositum; caro moritur, quia privatur forma quae essentialiter est vita— Vnde impossibile est animam esse et non vivere, sicut impossible est animam esse, et non esse animam. Gabr. di. 21. q. unica, etc. [...], &c. Isid. Pe­lus. lib. 3. epist. 248. To our very subsistence, it divides matter and form, it separates soul and body. An Enemy to Gods Workmanship in the World; a tearing, a [Page 8] devouring Enemy. So that the dying man may well say to Death seasing on him, as Ahab to the Prophet, Hast thou found me, O mine Enemy?

Object. But many men finde it to be a Friend. 1. The extremely miserable man, who had rather Nature should die in him, than Misery should live in him. Job 3.20, 21, 22. Wherefore is light given to him that is in misery, and life to the bitter in soul? wh ch long for Death, but it cometh not, and dig for it more than for hid Treasure, which rejoyce ex­ceedingly, and are glad when they can finde the Grave. So also,The Septuag. much other­wise, [...]. Iob 7.15, 16: So that my soul chooseth strangling and death rather than my life. I loath it, I would not live alway, for my dayes are vanity. Yea Solomon sayes, The day of our death is better than the day of our birth, Eccles. 7.1. 2. It may seem a friend to a true godly man, because at once it seems to do many good offices for him, and to set him free from many incumbrances; being as welcome to him that he may be­gin his felicity, as to the other, that he may end his misery. It is the bridge by which heFinis malorum, janua ad vitam, et c. Cyprian. Mors piorum mors non est sed vita, miseria ho­minis moritur non homo. passes into a better life, it sets him free from mortality, it enters him into a state of im­mortality. It puts an end to his labours, it is the beginning of his reward. It is the end of his tears, it is the beginning of his joy. It is the Goal-delivery of his soul, the enlarge­ment of his better part.

Resol. To the first Branch. Either the miserable man is in the way of righteousnesse or unrighteousnesse, a childe of light, or a childe of wrath, an heir of everlasting promises, or an object of everlasting anger, a vessel of honour, or a vessel of dishonour. If the latter, so Death is an Enemy, as it puts an end to his finite miseries to begin his infinite, it exempts him from temporal wrath to immerse him into eternal wrath, and this is not the part of a friend, but an Enemy.

If the former, we must distinguish; there is a natural enmity and an accidental enmity. Naturally Death destroyes even a righteous man, it at least keeps the body in Prison. The fruit and wages of sin cannot absolutely, naturally, & per se, be a Friend, but an Enemy: if by this a godly [Page 9] man be dispossest of his Troubles, yet is he not possest of his joys. The excutioner of a Martyr sends him out of this world, yet is not said to send a Martyr to heaven. It is his work, and so the work of Death to destroy; it is the work of God to save and glorifie.Mors quando a te (muliere scili­cet) provisa est tunc lamentandi materia fuit: nunc vero facta est virtutis occa­sio; quia tunc ad paenam peccati data est, nunc permissa est resuscitantis ad gloriam: tunc tartarus invenit hominem, nunc amittit. Chry­solog. Serm. 63. Discamus recte judicare de divinâ providentiâ—non ipsa ma­la facit, sed quae fiunt à malis bene administrat. Paraeus in Gen. 45.8. If therefore it be a Friend to any man it is per accidens, per se it is an Enemy to every man, at least to the life and being of man. To that of Eccles. 7.1. Solomon speakes onely of the present vanity of the World,In vitâ nostrâ copia tribulationis inopia consolationis. August. that a man meets with so much evil, and so much vain good in the World, that it is better for a man not to be born. Chap. 4.2, 3. explaines it.

The full Answer therefore is this ^b look upon the vani­ty,Mors transi­t est de laborem ad refrigerium, de expectatione ad praemiuus, de agone ad brabi­um, de fide ad notitiam, de peregrinatione ad patriam, de mundo ad pa­trem Bernard. misery, and iniquity in the World, so Death is a Friend, at least to a good man. But consider life is sweet, and every thing desirous to preserve it self, so it is an Ene­my; in the former sense a Friend by chance; in the latter an Enemy absolutely. Look upon the Troubles incident to the flesh, the frailties, our wearisomnesse, and paines, and griefes, and maladies, so it is a Friend, as being ex duobus malis minus, of two evils the least: but as it keeps down the body, and tyrannizes over the same till the Resurrecti­on, so it is an Enemy, in the former regard it is a Friend for a need, in the latter regaed it is an Enemy for a long conti­nuance.

Ʋse 1. Stand then upon yourƲt dum sem­per ignoratur, semper proxima esse credatur; et tanto quis (que) in operatione sit ferventior quan­to est de voca­tione incertior. Greg. Moral. Watch against Death as against an Enemy. You know not at what time, or how soon it may come; you know not in what place, or how near it may be; you know not whether it will meet you at home in your house, or abroad in the field, whether it will come in the day or in the night, whether it will take you sleeping or waking. You know not whether it will come in the second Watch or in the third Watch. It becomes you to be watchfull, least you prove your selves to be wastfull of [Page 10] your own soules. So look for it as to expect it every day. Die dayly in expectation, that you may die any day in fit preparation.

2. Stand upon your Guard. Be sure you have your Ar­mour of Proof on, your spiritual Armour.

Object. But to what purpose is that? I shall be con­quer'd, let me do my best. Was ever man able to grapple with Death, and so to overcome? Doth it not alwayes get the Victory where ever it comes? Is it not calledAequa leg [...] Necessitas sorti­tur insignes et i­mos. Hor. Necessitas? So Iob 18.14. According to the Seventy, [...] Let necessity lay hold on him. We reade it, The King of terrours. Sol a insuperabile fatum, &c. Ovid. Metamorph. lib. 15. Can any one man overcome that which over­comes all men?

Resol. It is true, there is no man is or can be death-proof by any Armour of proof; the thickest Walls it can pierce, it can scale the highest Walls, it can cut through the strongest Coat of Mail. But yet as it was said ofVt (que) animad­vertit undi (que) se strictis pugioni­bus peti, togâ caput obvolvit: simul sinistrâ manu sinum ad ima crura de­duxit, quo ho­nestius caderet, etiam inseriore corporis parte velata Sueton. Iulius Caesar, when he saw there was no remedy but die he must, the Assassinatours pressing so hard upon him, and adding so many wounds to him, He covered his head with his Gown, and with his left hand drew down the fold of his Garment over his legs, that he might fall modestly, Covering his lower parts that the nakedness of life might not be seen, and covering his face that the Deformities of Death might not be lookt on. So if thou canst not avoid the mortal wound of Death, yet laboul in another sense honestè cadere. Die with a good Name, and a good Report, and a good Consci­ence.

2. This preparation will serve for an after Victory; for as Christ led Captivity captive, and triumphed over Death, which had before triumphed over him; so shall we, if we die in Christ, and live to Christ. We must be content to lose the Victory that we may gain it, and give ground at first that we may gain ground at last of this our Enemy. And mark what pieces of Armour are necessary against [Page 11] Satan or the World, the same are necessary against Death. Yet when we have done all we can, We are but poor Soul­diers, it is our Cheiftaine that gets the Victory for us. The Weapon of this Enemy wherewith he doth all the mis­chief, that is a sting; that Death carries a sting with it. A sting is first telum naturale, Nature gives stings to those Creatures that have stings, it is not any artificial Weapon, as the Sword or Bowe. 2. Poenale, it puts the Creature that is stung (be it Man or Beast) to a great deal of smart and pain for the time, it is very a terrifying pain. 3. Lethale, some especially are so poysonsom, viz. of Ad­ders and Vipers, and other Serpents, that they corrupt and enflame the bloud, and poyson the body, and in short time bring Death. This sting the Apostle sayes is sin, vers. 56. For as the Scorpion by the sting transfuses a deadly poyson into those upon whom it fastens, soAculeum e­nim mortis esse peccatum, ut (que) multò gravius malum ipsa morte utpote in quo suas illa vi­res habeat om­nes jam mani­festum est. Death kils by sin. Were it not for sin, Death would be weaponless, and stingless, a toothless thing.Or rather it would not be at all. For it is Sin only stings men to death. It would be to us but as it is to herbs and plants which die in the Winter, but live a­gain in the Summer. So it would be but as a benumming for a short time; whereas sin by which Death stings leaves such a poyson in the nature of man, that he shall never re­cover himself by any natural power, as the herb or flower, but onely by the mighty power of God in Iesus Christ.

Therefore we can never be sufficiently thankfull to him Sequel. 1 that shall disarm Death for us, and draw out the sting. And who is it that can disarm such an universal Enemy, but he that hath the universal Militia of all the World? the Lord of hosts is his Name; But of this more anon in the fourth part.

If Death carry a sting with it, and that sting be sin, as Sequel. 2 appears by what follows, or which is the Ap [...]stles mean­ing (as Aquinas well notes)Sciendum est autem quod stri­mulus mortis po­test dici vel stimulans ad mortem, vel quo utitur seu quem facit mors. Sed literalis sensus est stimulus mortis, i. e. stimulans ad mortem, quia qomo per peccatum est impu [...]sus et dejectus ad mortem. Aquin. in 1 Cor. 15. if sin sting men to Death, How can we sufficiently wonder at the fool-hardiness of [Page 12] mortal men, who make nothing of it to dally and play with sin, as if it were some toothless, harmless thing, as if it were some harmless play-fellow. To see people play with Dogs or Birds, to see them stroke them, and take them in their arms, is not strange, but to see people play with Snakes and Adders, with Scorpions and Cockatrices, is a most strange sight: and what do men do otherwise in dallying with sin? The Serpent in the Garden left a sting in Adams disobedience. Adam could not be content with the fruit of Paradise, and so was stung to Death by his disobedience. As the Israelites could not be content withNumb. 21.6. These serpents fiery teeth be­ing the just pu­nishment of their fiery tongues. Or the serpents tongue, which is his sting, being the just punishment of their tongues become stings. Manna, and so God sent amongst them fiery Serpents which stung them to death, that they who murmured at mercies might now have something to murmur for.

The greatest of boasters is vanquisht by one of the least of creatures. Orion boasted that the earth could not produce any such Monster which he would not undertake to encounter and kill, and yet this man was after killed by a Scorpion. Thus the proud sinner that dares Heaven and Earth, Angels and Men, nay God himself, and all, is killed with the sting of one sin. ItThat was applied to him to wound, which is ordi­narily used for healing. was a strange death that Marcus Arethusius the Martyr was put to by Julian the Apostate, which was to be annointed all over with honey, and so to be stung to death with Waspes and Bees. But this is the death of eve­ry sinner he annoints himselfe with the sweetness and plea­sure of sin, and so is stung to death for his labour. You that are yet in your sins, that draw iniquity with cords of va­nity and sin as it were with carr-ropes, will no warning serve you? Hath not sin been represented to you in the Book of God, and by the Ministers of God, and through the judgements of God as the most infectious, poyson-some, dangerous, mortal thing that can be imagined? Hath it not been laid open to you the very Monster of Na­ture, the shame of the Creature, theSicut putredo aufert pomo de­corem, colorem, odorem et saporem: sic peccatum aufert animae decorem vitae, odorem fama, valorem gratiae, saporem gloriae. Bonavent. spot of the soul, the [Page 13] darkness of the minde, the obliquity of that which was straight, the infection of that which was sound, the weak­ness of that which was strong, and the death of that which was living? Hath it not been displayed as a sore, a wound, a stench, and now as a sting! and will you still venter up­on it, nay follow after it, delight in it, nay yet defend and patronize it? What then shall we say to draw off your hearts? Expressions will not do it, warning will not ef­fect it. The Lord by the Key of David unlock your hearts, that what hath been spoken to you may prevail with you; That you may shun the evil and choose the good, and though you cannot avoid Death, you may avoid, what you can, the sting of Death which is sin.

There is a supposed Victory or Conquest which the Enemy for a time hath over all men, yea over the Elect themselves. O Grave thy Victory! Therefore death hath do­minion over them that are dead. Rom. 6.9. Death hath no more dominion over Christ, Rom. 5. v. 14. Death reigned from Adam to Moses, this Reign of Death pre­supposes a Victory that Death hath obteined, v. 16. Death reigned by one. Psal. 55.4. The terrours of Death. Why terrours? because every one that conquers is still terrible to them he conquers. Cant. 8.6. Love is as strong as Death. Victorious over our Lives; It as easily dissolving the hands and twists that hold soul and body together as Sampson did the cords and withes with which he was bound.Prima mors animam pellit volentem a cor­pore, secunda mors animam volentem tenet in corpore. Aug. de Civ. Dei. ^b This is that which cuts asunder that golden Link that knits the matter and form, the body and soul into one compound, and so dissolves the composition. This is that Bill of Di­vorce that severs not onely two that were one flesh, but two that were one person, one man. This is that two-edged sword, not that divides between the joynts and the mar­row, the soul and spirit, for that is the Word of God, but that which cuts betwixt the soul and body, the spiritual and fleshy part. This is that sword that cuts the knot at one blow, which perfection of constitution and diligence about Diet together with the Art of the Physician hath seemed to make up indissoluble.

It is victorious over our Bodies being dead, for it keeps [Page 14] them down to corruption. Psal. 16.10. Spoken of Christ, but cannot be said of us. Psal. 49.9. [...]hat should still live and not see corruption. It never leaves stamping and tram­pling upon us till it hath beaten us toAs Moses did the Molten­calf. dust.

It drives us to the very wals of our first matter.It is a most insulting victorious Enemy, it even then treads and insults over us when we are down. It ne­ver leaves us so long as it can finde but one inch left of these mortal Bodies.No such tyrant as death, because no ty­rant can tyran­nize more than by inflicting death. Nay, so it tyrannizes over us, that it makes even the Wormes that rise out of us to devour us. Over our very memories. For it makes us in a short to be forgotten as if we had never been. Psal. 31.12. I am for­gotten as a dead man out of minde, I am like a broken vessell. The Psalmist puts them fitly together, as a dead man, and as a broken Vessell, because the dead man is as a broken Vessell. Eccles. 9.5. The memory of them is forgotten. [...] viz. Of those that are dead. Not onely they are forgotten, but their memory, if they have been memorable, yet they are forgotten. How many millions of men that have lived upon earth, and that to old age, and yet have left no print or footsteps of themselves behind them.Dignum cer­te est ut ipsorum memoria mane­at. Muscul. in Math. 26. Yet this is not universally true of all, some having been so famous in their generations, such especially as are recorded in the Word of God, as no time shall eate them out of remembrance, no age but shall speak of them.

The manner how. 1. By divine permission irresistibly, Eccles. 8.8. There is no man hath power over the spirit to retaine the spirit, neither hath he power in the day of death. It will force the Scholler to lay aside his bookes, because no arguments can confute Death; no Rhetorique per­swade it; nay no Inchantments can take hold of it: It will cause the Souldier to lay down his sword, or take it per force out of his hand; no weapon can kill, nor strength re­pulse it. It will force the Emperour to lay downe his Crowne, and let fall his Scepter; for no power can master it, no authoritie can over-rule it. It is in vaine to lay am­bushments, or to contrive any Stratagems; for this Con­queror cannot be ensnared: It is in vaine to raise any bat­teries, or plant any Ordnance against it; for no violence [Page 15] can over-master it: It is in vaine to dig any mines, to lay any traps; for Death will counter-mine a [...]l undertakings and underworkings against it self.

2. According to the course of Nature irrevocably; so that if we look no higher than that, this all-conquering Enemy shall goe on conquering, and never be conquered: ForSed haec fi­des ut est in pri­mis necessaria, ita difficillima semper habitat fuit, quod hu­manae rationis intelligentia quam maxime videretur esse remota. Estius in sentent. lib. 4. part. 2. dest. 43. Res est creditu dissicilis, ubi putredine consumpta fuerint corpora, tandem suo tempore re­surrectura esse. Ita (que) cum multi ex philosophis asseruerint immortales esse animas, carnis resurrectio à paucis probata fuit, in quo etsi nulla fuit excusatio, inde tamen monemur rem esse magis arduam, quam ut hominum sensus ad se trahat. Calv. Institut. lib. 3. ver. 25. Sect. 3. Nature doth not teach a Resurrection, but rather furnishes us with arguments against it. Acts 17.32. When they heard of the Resurrection, some mocked. Men led onely by principles of Philosophy wil jeere at such a Doctrine.

By experience it conquers universally; Veni, vidi, vici, I have come, seen, and overcome, may well be the devise in Deaths black colours. It hath passed over all men, and reigned over all men:Vnde non importunè ne (que) incongrue arbi­tror accidisse, etsi non humnâ industria judicio for [...]asse divino, ut hoc-verbum quod est moritur in latina lingua, nec grammatici declinare potue­rint ea regula qua caetera talia declinantur, et c. Aug. de civit. Dei, lib. 13. cap. 11. Which made Augustine witti­ly gloss upon the word moritur: I know not, saies he, how it comes to passe that this word is not declined as other words; for mortuus doth not come regulary of mo­ritur, as ortus of oritur; Cenvenienter, ut quemadmodum id quod significat non potest agendo, ita verbum non potest declinari loquendo, very congruously and fitly, that as the thing cannot be declined in action, so neither the word by way of speaking.

Considering the effects, it conquers bloodily, multo sanguine & vulneribus, &c. Death cannot but be a deadly enemy: Sometimes great Victories are obtained by the flight of an enemie out of the feild, sometimes by taking many prisoners without much blood shed; butIn exorahilc fatum. Virgil. death gives no quarter, spares no mans life; but whereas other conquerors save alive, this doth not. It was said of Pompey, [Page 16] he triumphed in Asia, Europe, and Affrick, wonne 1000 Castles, and 800 Cities, and as many Ships; so that Octavius wisht himselfe Pompeii felicitatem. It is writ­ten of Iulius Caesar, that he overcame Europe by severity, Asia by his celerity, and Affrick by his sagacity; and that he never had but three foyles: but the Grave can say the like, it was never deceived of Victory but three times e­specially; viz. at theQui nec dum mortem gustavit ut ae­ternitatis candi­datus jam nobis ostenderet, etc. Tertull. advers. Iud. Quod hodie Enoch et Elias nondum resurrectionis idspuncti, quia nec mortefuncti, quà tamen de orbe t [...]anslati, et hoc ipso jam aeternitatis candidati, ab omni vitio, et ab omni damno, et ab omni injuria et contumelia, immunitatem carnis ediscunt. Id. de resurrect. carn. translation of Enoch, at the ascention of Eliah, and at the resurrection of Christ; else it hath conquered all the world with no less severitie then celeri­tie & vicissim.

1 Ʋse. Is the Grave so victorious? Then doe not I wonder to see so many Trophies of death every where. How is it that so many Churches have their Escucheons and Flags hang upon their walls? Are not these the Co­lours that Death hath wonne? How is it that I see the mourners walke in rankes? Is it not Death leading a man in triumph to the Earth? How is it that I see so many monuments within, and without doors? Are not these as pillars upon Rachels grave? Are not these as theColumnae rostratae. Statues and Columns which among the Romanes were erected to their Conquerors? Surely all these Solemnities shew no less then that Death is the great Victor and Conquerer of the World.

2. Ʋse. Let not us that are poore mortals, set up our crests, speak high, look big, or be like theJer. 2.24. wild Asse used to the wildernesse, that snuffeth up the winde at her plea­sure: we must at last stoope to this irresistible Comman­der. But here is the comfort of every man that is in Christ, though he may be conquered by Death and the Grave for a time, he shall at last be conquerer, and obtaine the victo­ry, when shall be brought to passe that saying that is written (and this most certainly shall be brought to [Page 17] passe) O Death, &c. Part 4. Observ. 4. That Death and the Grave shall one day be conquered: Sub quo? By what Commander? by whose Militia? Resol. By Christ, Heb. 2.10. called the Captaine of our salvation. [...] Quod Eras­mus & alij qui­dam principem vertunt, sed con­stat etiam au­thorem, invento­rem archiete­ctum ea voce sig­nificari. Estius in loc. the Author, or Architect, or the Captaine. They shall be His forces that shall destroy Death. 2. Quando, when? Resol. See verse 54. When corruption, &c. at the Resurrection of the dead, when the Trumpet shall sound to bid battle to Death: when that [...] mentioned 2 Pet. 3.10. shall be as the beating of the Drum, and the Elements shall melt with fervent heate, and all the world shall be in a flame, as a beacon kindled, to let Death know that the Conquerour of death is landed, and Christs word shall be Mors moriatur, let Death die.

3. Ʋbi? All the Earth, the whole Globe, Sea and Land shall be all one field in which this battle shall be fought: He shall pursue his deadly enemy Death into all Countries and Nations, and do continuall execution in the pursuite: where ever Death hath vanquisht, it shall be vanquisht.

4. Quomodo, how? Death shall be disarmed, the sting shall be taken out. To take poyson out of a serpent, or to draw out the sting we clap a red cloath into their jaws, a peece of that garment that was red from Bozrah, will draw out the sting. Object. The sting was taken out at the time of death; for a man ceases ro sin. Resol. But the power of sin continues whilst we are held under Death. Death shall be destroyed by Death, as David killed Goliah with his own sword. Heb. 2.14. He tooke upon him flesh and blood, that by death he might destroy him that had the power of death (g) which is the devill. Diabolus habet imperium mortis, sicut carnifex habet imperium rotae patibuli, non uti (que) absolute sed ex nutu superioris et c. Pareus in Heb. c. 2. v. 14.

5. For whom is this great Victory? It is for man. 1. Not for Angels, they are not dead but live; they weare no corruptible dying bodies, and so they do not die. 2. For righteous men, not for evil men; for though they [Page 18] shall live the second time, yet they shall live the second time, that they may die the second death, not by separation of the soul from the body, but by separation both of soul and body from God, who is the fountaine of life, nay who is the life of our lives; who as he is natura naturans, na­ture that gives nature, so he is vita vivificans, l fe giving life; who, as the soule is actus corporis organici, is actus orbis universi, who [...] Aristot. Metaph. lib. 3. [...]. Aristot. de mundo cap. 6. moves all things, himselfe im­moveable.

This great and last Victory will be for their sakes, who have fought and conquered for his sake: This great fight shall be in their behalf, who have fought the good fight; for their sakes who have overcome the world by praier, the flesh by fasting, and the devil by watching and reststiing: for their sakes who have overcome their sins by mortification, their trials by patience, their lets by perseverance, their fears by hope, their sence by faith, and their enemies by Christ the Captaine of their salvation. So that we shall be able to say as it is said of Babylon, Ier. 50.22, 23. A sound of battle is in the land, how is the Hoc est Ba­bylon, quae quasi malleus ada­mantinus per­cussit et contu­dit totam ter­ram: ita ut ni­hil quantumvis durum vel aene­umei resistere, aut ejus ictum sustinere possit, quin confringere­turet dissil [...]ret. A Lapid. in loc. Haec ipsa de morte dici possunt quae omnia confringit, a Christo tandem confrigenda. hammer of the whole earth cut asunder? that like Iael's hammer doth not onely kill, but nailes us to the earth for a certaine time. Rom. 16.20. The God of peace shall bruise Satan under your feet shortly: So Death under your feet shortly, to shew that we are to enjoy the benefit of this Victory. But God shall bruise, to shew that he must have the glory of the Victory; and therefore Christ triumphed over his own death when he was carried up into heaven in a cloud as in a chariot, for so Elias his vehiculum was called; my Father, the Chariots of Israel, and the Horsemen thereof. And one will have it, that when Christ ascended up to [Page 19] Heaven, the Angels went before and proclaimed, Lift up your heads ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in.

6. Why is this great Victory obtained?

1. That no enemie may be left, and this is the last enemie. Object. But is not the hell of wicked men an enemie? No: To them it is an enemy, but not to Christ, and his Members, because it is the very execution of his enemies; This Ark will not leave one Dagon standing.

2. That man may be made up again, that Death hath ta­ken and kept asunder.

3. That his wonderfull Power may be manifest. Victory declares Power. Psal. 49.15. We reade of the power of the Grave, but Christ will have all the World to see that which now onely some of the World believes, that his power is greater than the power of the Grave. Psal. 106.8. He saved Israel at the Red Sea to make his power to be known.

4. That his glory may appear in his power, as his power in Victory. And ha­ving spoyled principalities and powers, he made a shew of them openly, triumphing over them in it. Vt autem praeclaram hanc Christi victoriam mentis nostrae oculis visendam praebeat, utitur illustribus metaohoris desumptis a consuetudine triumphantum imperatorum. Nam illud verbum [...] alludit ad illam consuetudinem, qua victores solebant victos armis spoliare, eadem que pro trophaeo illîc figere, ubi in fugam hostes versi sunt. Quod autem addit [...], spectat illam triumphantium pompam in qua solebant ignominiae causâ ducis captivos inter se junctos agere, ante curium suum triumphalem, toto populo inspectante & acclamante. Cicero in Pisonem, hunc morem triumphantium hisce verbis depingit: quid tandem habet iste currus? quid vincti ante currum duces? quid simulacra oppidorum? quid aurum? quid argentum? et c. Daven. in Coloss. Coloss. 2.15. He will raise himself glory out of the confusion of his Enemies, and honour out of the destru­ction of his Adversaries.

Shall Death be disarmed, and the Grave conquered?Corol 1 and shall we sit still and do nothing? Shall Christ over­come for us hereafter, and shall not we overcome for him now? Are we such perfect men, and such compleat Saints, that we have no lusts to mortifie, no temptations to van­quish? Poor men! Lusts (God knowes) too many, and [Page 20] temptations too frequent, but we neither feel the burden of the one, nor know the danger of the other. When King Francis the first of that name was resolved to go into Italy to recover the Dukedom of Milan, he advised with his Pri­vy Councel which way to get into Italy, his Fool met him as he came from the Councel-board, and told him his Councel had dealt unwisely with him, for they had told him how to get into Italy, but not how he should get out again. It is so with us, our carnal Friends can shew us the way into dangerous temptations, intoNoli conscentire concuiscentiae tuae. Non est un­de concipiat nisi de te. Aug. ho­mil. 42. cap. 8. consuming lusts, that consume our Estates by prodigality, our bodies by lu­xury, our repute by infamy, but they cannot shew us the way out again, but leave us in the lurch. Thou feeble, faint-hearted Christian, whom every slight temptation proves a Coward, who knowest not how to deny the inticements of a sinner either to commit a sin, or to do that which probably will lead thee to commission of sin, remember what is written. Rev. 2.7. To him that Insidiae re­punt in hoc secu­lo, et in cautos repente occu­pant. Repentes autem tentatio­nes quis nume­rat? Repunt, sed cave ne sur­ripiant, vigile­tur in ligno, et c. Aug. in Psal. 103. enarratio conci. quart. overcomes will I give to eat of the tree of life; not to him that is overcome. 1 Pet. 1.13. Gird up the loins of thy minde, be sober and hope to the end. Ephes. 6.14. Stand therefore having your loins girt with truth, and having on the breast-plate of Righteousnesse. It is better to conquer with pains than to yield with sor­row. To him that is regenerate sin is worse than Death, and grace is better than life. Let him never look to have a share in the Conquest of the Death of the body that hath not before a share in the Conquest of the body of Death.

Corol 2 If Death shall be disarmed, and the Grave overcome, let us make up our [...] with the Apostles Doxology. Thankes be to God who hath given us the victory through our Lord Jesus Christ. Glory be to God on high, the mighty God that gives Victories, the mercifull God that gives us this Victory through Jesus Christ our Lord. What praises can we use to set out this benefit, or what words can we use to set out his praise? who when he searches into things hidden is above all most wise. When he rewards every man is most just. When he bestows his Gifts is most libe­ral. And when he conquers his Enemies is most valiant. [Page 21] And who is it for? for us. Hath given us the Victory. Ʋs? Why should the great God bestow so much honour on us? What are we, or what is our fathers house that wee should have such Victory given us?Nonne fragi­liores sumus, quā si vitrei essemus? vitrum enim etsi fragile tamen servatum diu durat, et invenis calices ab avis et proavis in qui­bus bibunt nepo­tes et pronepotes. Aug. hom. 28. c. 7. We whose original is dust, whose excellency is vanity, and whose life is sin. We that have received so many Benefits, returned so little thanks, and deserved so much anger. Whom before our Conversion no Benefits could perswade to come to God; whom since our Conversion no mercies can engage to walk close with God.

3. When is this? The Apostle saith, he hath done it, to shew that it is as certain as if it were done already. But it is then when in all outward appearance we are both hope­lesse and helplesse. When Death and the Grave have gone on conquering, and to conquer to the last Generation of men. ButGratias mise­ricordiae ipsius. Quid dicam a­liud quam gra­tias gratiae ipsi­us? Nos enim gratias agimus: non damus, nec reddimus, nec referimus, nec rependimus gra­tiam, si tantum verbis agimus, retribuimus. Aug. in Psal. 88. Enarrat. what shall we content our selves to be onely thankfull in Word, shall we not adde Action to it also? We read of an Hunter in Italy, that at first when he ever took any thing in the Forrest or Field by hunting, he used to offer up the head and the feet to Diana, but happening once to catch a Boar of a vast bigness, he resolved to leave off that Custom in part, and said Diana should be content with the head onely, which he hung upon a Tree, but fal­ling a sleep the head fell down and gave him a bruise of which he died. The Moral of this historical Fable may teach us to take heed how we content our selves to give God onely our head in praising him, so as to invent and utter praises, but even our hands and our feet, to act to his praise, and to walk to his glory. For whilest we professe, we honour God in our lips, and dishonour him in our lives, the very head will fall upon us, our very Words will condemn us.

I am sorry I have not Time to urge this Duty, all that I now desire is that you may overcome my over bold prolixi­ty with your patience, and that I may overcome the rest of my work with such truth and sobriety that whilest I speak somewhat of our deceased. Brother, I may neither weary you, nor flatter him, but may onely lay before you the [Page 22] hopes I have that for his sake also, and to his comfort the saying shall come to pass which is written, O Death where is thy sting? O Grave, where is thy victory?

One of the Kings of Athens made a Law, that when any one died, at the Funeral there should be a speech made to them that were nearest of kin. Some People are so saty­rical they cannot endure to hear any thing spoken in ho­nour of the Dead, but when we go about by the sweet un­guent of their good name to anoint them to their Burial, they are ready to say, Why was all this waste? This waste time, and these waste words? If there be any such here (as perhaps among so many there may be many) I hope they will give me leave to speak of him amongst his Kindred, of which here is a considerable number: Sure a man may without any offenceNothing sooner stirs up children to ver­tue then the example of parents, as con­trariwise no­thing sooner corrupt them then their ill example. Si natura jubet velocius & citius nos corrumpunt vitiormm exempla domestica, magnis cum subeant animos authoribus. Iuven. Satyr. 14. ubi quam plurima de hoc argumento. propound the example of a Father to his Sons. Syri non cremabant, sed condiebant, cadavera myrrha, aloe, ced [...]o, melle, sale, bitumine et resina, odoribus et unguentis delibuta. Alexand. ab Alexandr. lib. 3. They use in many places to stick the Corpse or Coffin with sweet smelling herbs and flow­ers; I know not why I may not also stick a flower or two in the Coffin of this well-deserving person lately deceased Master Henry English. Something therefore would be spo­ken, but yet at present but little.

It is true indeed, at present Death seems to triumph over him, and to lead him here in Triumph to the Grave: But, O Grave, is this thy Victory, to insult over a man full of years, and full of pains, and full of weakness? Well, I doubt not but the day is coming apace, when in his behalfe it shall be sayd, as in the behalfe of all other dead in Christ, O Death where is thy sting? &c. I make no doubt of it, but as it was said of Christ, He lead Captivity captive: so he and all others dead in the Lord shall through the power of Christ, for the me­rits of Christ, and to the praise of Christ, trample on Death being disarmed, triumph over the Grave being [Page 23] overcome: nay, I expect that he and all others shall not onely be Conquerers, but more than Conquerers. Rom. 8.37. [...]. 1. More than Conquerers. Because Con­querers in the World gain the Victory by power, but we in weaknesse, they by resisting, but we by persisting, they by kill ng, but we by being killed, it may be said of all that die for Christ, that they are more than Conquerers, because they cannot conquer but by being conquered. 2. More than Conquerers, because the Victory is so easily attained, Christ fights and we get the Victory, &c. 3. More than Conquerers, that is, triumphant Conquerers, such as reap the fruit of their Conquest.

The Apostle saith, Cor. 9.2. He that gets the Mastery is tempera [...]e in all things. He must be a well tempered man that must be a victorious man. 1. Well tempered in his speeches, not rash, not censorious, not quarrelsome, not contentions then when he hath meanes and opportunity so to be. 2. Well tempered too for his desires, either to pleasures or profits, to be free from luxury on one hand, or avarice on the other hand. When Riches increase, not to set the heart on them, and when they are multiplied not prodigal­ly to waste them: such a tempered man was the deceased. There is also a very good temper which is temperamentum ad justitiam, not in the Philosophers sense. How ever he had many men to deal withall, and that in many things, know not the man alive that can tax him with any fraudu­lency or injustice.Agnos [...]unt omnes sani justi­tiam esse omni­um moximum communissi­mum (que) bonum— et postea—apud philosophos to­tum chorum vir­tutum significat juxta versum. [...]. Illyr. Clav. Iu­stitia est reddere unicui (que) quod suum est. Tribue ergo tribus qua sua sunt: superi­ori, aequali, inse­riori, &c. Bern. And this truly is so excellent a vir­tue that all virtues towards men are often called Righte­ousnesse, yea all graces are frequently termed by this name: and therefore as Anselm sayes well, Justice gives to every one according to their worth, according to their condition: to our Betters reverence, to our Equals cor­respondence, to our Inferiours favour, to God obedience, to our selves sobriety, to our Enemies patience, to the needy mercy. And to such large promises are made in Scripture. Prov. 2.21. The upright shall dwell in the Land. But what dwelling shall he have? Prov. 3.33. He blesseth the habita­tion of the just. But with what manner of Blessing? Prov. [Page 24] 14.11. The tabernacle of the upright shall flourish. And in­deed however he is pleased to suspend the performance of this from many of his precious servants for their Triall: yet all this was made good to him, though not for his righteousness: for God did bless his increase by a special providence, putting such undertakings at such times and seasons into his hands, when they might be most advanta­geous to him. 3. To be well tempered in matter of Reli­gion. For I observe there are four Constitutions in Religion as well as in bodily Compositions.Angeli sine zelo nihil sunt, et substantiae suae amittunt praer [...]gativam nisi eam zeli ar­dore sustentent. Ambr. in Ps. 118. 1. There are some in whom a flegmatick temper is too predominant that are too cold and too slow to any profession, you cannot get them forward to any Duties, sluggish, and drowsie Christians. Matth. 24.12. The love of many w [...]xes cold: so the zeal, the prayers, the discourse of many waxes cold, they want heat. 2. Some like these of a melancholy temper, discontent­ed with every way, pleased with no way. 3. Some again, are over sanguine and credulous, in love with any Do­ctrine, constant to none, giving entertainment to any, but keeping true correspondency with none at all. 4. Others again are over cholerick and furious in their way, will hear no reason, admit of no argumentation. But in this our worthy deceased Brother there was such a temper as might well recommend him for an excellent Example of Religion: he was no lukewarm Laodicean, contenting himself with a form of goliness, but denying the power thereof. None of those that think enough that God have service, but care not what service it be, either how sluttish­ly performed in one extreme, or how apishly in another, how irreverently performed on one hand, or how super­stitiously on the other. He professed himself an Enemy as well to all suspicious adorations as to all odious confusions in Gods service. I must confess, I never came into his compa­ny but I came away heated with his godly zeal, what earnest Expressions have I heard from him, to see the Church of God in all places settled in peace, to see Religion here at home settled in the true power and purity, to see a just and powerfull Magistracy in the Nation, to see a pi­ous [Page 25] and learned Ministery in the Church, to see an orderly spiritual heavenly service in Gods house, to see a spiritual charitable concord amongst all Christians worshipping the same God, believing in the same Christ, sanctified by the same Spirit, professing the same faith, rinsed by the same Baptism, joyned in the same Body, redeemed by the same Bloud, and joynt-heirs of the same Glory. This was true heat, the true zeal of Gods house, no feaverish distemper­ed heat, proceeding from the predominancy of Choler, or from a malignant humour, but a zeal sweetened with cha­rity, and enlightened with knowledge. And whilest I mention knowledge, I have often wondered, that consi­dering his manifold Imployments in his middle and elder part of his life, how he should attain to so great a measure of knowledge as he had in so many godly Books, but above all in the Book of God. But it was not such know­ledge as is spoken of 1 Cor. 8.1. Which puffeth up. There is too much of this swelling knowledge in these Times, gun­powder knowledge which puffes men up to undertakings too high for them, when people commence per saltum, from catechumeni to becom prebyteri. It was not so with this reli­gious personage, who although rich inwardly, in abun­dance of knowledg, yet was one of the most humble, lowly minded men that I have met withall. O Humility, the Pe­destal of all Graces! the Copy of Christ, Learn of me! the glory of Saints! I am but dust and ashes, sayes Abra­ham. I am but a worm and no man, sayes David. I am not worthy thou shouldst come under my roof, sayes the Centurion. I am not worthy to be called an Apostle, sayes the most pain­full and skilfull Apostle.In Musick the higher any note stands up­on the range, the smaller it is in sound. The higher we are in excellency, the less should we seem at least to our selves. The more Endowments Gods servants have, the lesse they see. Laodicea contrariwise was never so poor as when she thought her self so rich: Be­cause thou sayest I am rich and increased in goods, and have need of nothing, and knowest not, that thou art wretched, and miserable, and poor, and blinde, and naked. Rev. 3.17.

Never was a fitter Time to preach Humility to you, and to set such an Example of Humility before you than in these proud Times, wherein men make themselves what [Page 26] they should not be, think themselves what they are not, and are not what to others they seem to be. Never a fitter Time to learn this Lesson than in such Times, when so many that teach others, teach any Lesson besides thi [...] ▪ It is with Religion as with all other things, there is a medium and two extremes, and therefore it is called the narrow way: as Pythagoras said, [...], In diet let a man eat too little he sterves himself, let him eat too much he surfets himselfe. Let a man build a house too high and it will stand over him, let him build too low and he cannot stand in his house; lay too little ballast in the ship and it oversets, lay too much into it and so it may sink; let a scholar neglect his study he proves a Dunce, let him be unreasonably intent and he may break his brains; use too little Physick and the body not being acquainted with it may be overthrown, use too much and the body being over-used it findes no benefit. Nilus if it flow less than twelve Cubits makes a Famine, and if it flow more than eighteen cubits, it also makes a Famine. There are a kinde of Birds that either lie flat on their breasts on the earth or else are continually flying in the air, for they have no feet: it is so in Religion, under­stand me aright, I mean, Quoad specificationem actus, not Quoad exercitum: the way or kinde of Religion, not the exercise. When you have found the right way, make what haste in it you wil, presse forward towards the mark of the high Calling, &c. In my judgement he is a wise Christian whom no errours can make erroneous, he a strong Christi­an whom no scandals can make to fall, who because he findes the frigid Zone too cold runs not presently into the torrid, or because he findes the torrid too hot runs not straight into the frigid, but avoiding both Excesses keeps himself within the temperate Climate of sound Religion: of this temper was the deceased, and one that sailed wari­ly betwixt Scylla and Charybdis, being as unwilling to be swallowed up of one as to be split upon the other. A good firm Protestant proportionably careful of the Truths puri­ty, and of the Churches unity. And now in this his last sickness wherein he verily apprehended that Death wait­ed [Page 27] for him, his Discourse was (as I am informed) wholly of things spiritual and heavenly, not suffering any earthly thing so much as to be interlined, or come within a paren­thesis, shewing to all about him a wearinesse of the world, a desire of a change, and a thirst after Heaven; and in his earnest Prayers bewailing the calamities of Christs Church, and the sad condition of Gods true and faithfull People, recommended the Church of God to the Mercies of God. And O that the mercifull God would hear the Prayer of humble minded men, and that his faithfull ones would give him no rest till he establish, and till he make Jerusalem a praise in the earth. That our drosse may be taken away from our silver, and our wine may no longer be mixt with water. When, when will the indignation be over-past? O that it might be but a little moment: till then we will hide our selves under his wings, that we may be safe under his fea­thers. Ye that are the Neighbours and Allies of the De­ceased, I have set before you the Patern of a good and vir­tuous man, but especially ye that are the Issue and Off­spring of him, I have proposed to ye the Example of a good Father, he hath intituled ye to his name, least to ye his earthly Mansions, bequeathed to ye his earthly Pos­sessions, be ye also Inheritours of his exemplary virtues: God Almighty grant ye the former blessing of your Fa­ther here, and the present hoped blessedness of your Father hereafter, that ye may live plentifully, and walk piously here, and die happily hereafter, conquering all sin at the time of Death, and conquering Death at the Resurrecti­on, for then in the behalf of all those that are Christs shall be made good the saying that is written, O Death, where is thy sting? O Grave, where is thy victory?