and sleep imports awaking IV. That when the time is come wherein the Heavens shall be no more then Man shall be again he shall be raised out of his sleep I. Then Death is a sleep For Death Job apprehends by lying down But Death is fourfold 1. There 's a Death to Sin and that 's the Death of Grace When Men being dead to Sin live no longer therein (c) Rom. 6.2 But mortifie the deeds of the flesh (d) Rom. 8.13 Hence the Philosopher tells us it is one way of dying by our contempt of pleasure restraint of passion (e) Morietiam dicitur cum anima adhuc in corpore constituta corporeas illecebras Philosophiâ docente contemnit cupiditatum dulces insidias reliquasque omnes exuit passiones Macrob lib. 1. in Somn. Scip. cap. 13. 2. There 's a Death to Grace and that 's the death of sin or rather in sin Hence some are said to be dead in trespasses and sins some to have a name that they live and yet they are dead for to be carnally minded is Death (f) Rom. 8.6 3. There 's a Death to the Actions of the Body 'T is the dissolution of the Compositum and that 's the Death of Nature So first God said to Adam In the day thou eatest thereof thou shalt surely dye (g) Gen 2.17 i.e. be liable to Death And secondly because he eat himself into Mortality 't is said of all his Successors (h) Psal 89.48 What Man is he that liveth and shall not see Death The second sort of Death and this are join'd together Mat. 8.22 Let the dead bury their dead i. e. sayes St Austin (i) De Civit. Dei lib. 10. cap. 6. Let the dead in sin bury the dead in nature 4. There 's a Death to Vnhappiness and that 's the Death in Hell a Death of Soul and Body being their separation from felicity and this is call'd the second Death Rev. 20.14 The first Death is the separation of the Soul from sin But this is far from sleep 't is a continual watching The second is the separation of the Soul from Grace This is a sleep we must avoid from this we must not only wake before the Heavens cease to be the Heavens that they are but also before we return to the earth that we were or else we must be dead in this sin for ever for the Damn'd protract their sinning with their suffering The fourth is the separation of both Soul and Body from glory rest and hope so far is this from being rest or sleep therefore The third the Death of Nature or rather Death according to Nature viz. the separation of the Body and Soul must be this sleep But yet because the Body not the Soul in that disjunction desists to live and act the sleep we speak of appertains to that nor in propriety of speech can that or lying down be attributed to any other thing This is that sleep which he must be asleep who does not frequently perceive express'd in Sacred Writ She is not dead but sleepeth (k) Matth. 9.24 We shall not prevent them which are asleep (l) 1 Thes 4.15 Many of them that sleep in the dust of the earth shall awake some to everlasting life (m) Dan. 12.2 c. Our friend Lazarus sleepeth (n) Joh. 11.11 When Stephen had said this he fell asleep (o) Acts 7.6 Thus generally departed Kings in Scripture are said to have slept with their fathers And thus the Poet Sleeps are the little Mysteries of Death (p) p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand Now it resembles or rather is a sleep in that it corresponds with the definition and properties of sleep 1. Sleep binds the Senses up (q) Arist de Vigil Som. so the Philosopher It is the Ligament of Sense and such is Death Where 's then the eye which dotes on specious objects and is it self esteem'd one which never is well satisfi'd with seeing nor ever satisfies with being seen Upon the sleeping and the dead the Sun or whatsoever glories of the Skies layes out his light in vain Midnight and Noon are equal shades to them Where 's then the Ear through which Trumpets convey life to the hands and Tabrets to the feet whil'st holy David at the sound of the one fights for the Ark and at the noise of the other dances before it To Sleep and Death these are no more than Silence Midnight and the Grave are two Exceptions against Noise Awake you may ye Lute and Harp but to what purpose when 't is not I my self awake right early Where 's then the Scent And where 's the difference betwixt the Dormant and the Dead The one perceives no sweetness in a Bed of Roses nor yet the other in his Apartment strow'd with Flowers Corruption shall make this last as the Sister concluded of Lazarus yield an ill savour but neither last nor first discern a good one nor yet disdain a bad one Where 's then the sense of Tasting Then sweet and sowr fall into indistinction Then nought is palatable nor disgustful No rarity contended for in meats nor property in sawces no relish vaunted of in fruits nor gusto in the wines No no there is no other Epicure in sleep than Fleas nor in the Grave than Worms Where 's then the sense of Feeling To those that soundly sleep and to the dead Good English Broad-cloth may contend with Sattin And were not Men alive as reasonless as Men asleep and dead are sensless an Act for Funerals in home-made Woollen might be embrac'd with less reluctancy What feels the living sleeper what the dead The one perceiving not the Thief which robs his Purse nor the other the Sexton which strips his Carkass Then what is Sleep but Death (r) Quid est somâ—m gelidae nâ—s i mortis imago abbreviated Or Death but Sleep protracted 2. As to Anxiety and Care their Natures much accord In Sleep they dye in Death they fall asleep Farewell in both to doubts and jealousies to fear and grief When weary'd with distraction how welcome does Man entertain repose in Bed or in the Grave Man goeth forth unto his labour until the Evening and then the sleep of a labouring Man is sweet (s) s Eccles 5.12 so much for Sleep In the world ye shall have tribulation (t) John 16.33 yet proceed to work out your salvation (u) Phil. 2.12 That when the night of Death approaches and none can work you may be happy with those that dye in the Lord for they rest from their labours (w) Rev. 14.13 So much for Death in both conditions Trouble finds a Grave What though the world be lost in horrid fears like to benighted Men And in that night what although Groans like Screams of Owls grow loud and Joyes like dying Swans have sung their last Yet what 's all this to those that are at rest 'T is to the waking
anothers sufferings What Man in pain deems not his own distemper most insupportable How many does misfortune urge to wish that to themselves which Hezekiah deplores in others That when they being Children came to the Birth there had not been strength to bring forth (z) 2 Kings 19.3 even with Job unwishing their Nativities When we contemplate humane misery and add to that the infirmity of our constitutions Birth seems to render us as capable of wishing Death as secure of meeting it Nor seems Death only the design of Birth but its near Kinsman too for Death is Sleeps Brother sayes the Philosopher and Life 's a Dream sayes the Preacher (a) Eccles 6. A Dream like Pharaohs wherein Men like Beasts devour each other and the worse the better for bad Men prosper by defrauding good Men yet stile they this detestable success by the beloved name of good fortune yet ev'n in this good fortune besides the guilt what great unhappiness lies hid what tortures and what agonies of thought what nips of conscience and what keen reflections The splendid condition of evil Men holy David (b) Psal 37. resembles to a flourishing green Tree and in another Psalm he stiles Man Grass Now rich Men grow like Grass under that Tree much higher and much greener than the rest and sowrer too by much considering their sins and cares and oft too shorter-liv'd by much their too large growth inviting as it were Deaths fatal Sythe Nor does Job mend the character of Life when he compares it to a Poast soon ends the Stage after a restless journey full of haste and dirt But what a pleasant place the Journey ends in Why dread ye Death the Begetter of Ease sayes Menander (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men. What is Death the laying down a heavy Burden sayes St Austin (d) Quid est Mors Depositio Sarcinâ—… gravis Aug. Blessed are the Dead which dye in the Lord from henceforth they rest from their labours sayes the Spirit (e) Rev. 14.13 This great advantage of Death prompted Isidorus Pelusiota to conceive that our Saviour wept not for the decease of Lazarus but because for the belief of the Jews he was to reduce him to that Life that vexatious Life from which Death had absolv'd him The Grave at once shuts up Mans Corps and Cares Hid in the dark there no misfortune finds him The Drum shall beat and yet his pulse not strike a stroke the faster The earth shall blush in her own childrens blood for her own childrens spilling it and yet his visage suffer the complexion neither of shame nor fear Sickness shall come and mingle Fevers with warm Sun-shine till each Neighbor dyes at once his Neighbors wonder and example till weary Graves implore the aid of more capacious Pits yet the Dead shall ne're molest himself with seeking Sanctuary in some distant dwelling where he may live a Coward to each strangers face or dye the business of Deaths further travel Poverty shall come and Want as an armed Man and Friends astonish'd at the sight withdraw like fearful Women yet still shall he lie void of want and care amidst the quiet company of his old Relations in the embraces of corruption to which he may say Thou art my Mother and of the Worms to whom Thou art my Sister and Brother (f) Job 17.4 And this perhaps might be some reason why the Muscovites if we believe (g) Observantur Dies obitus quem anniversariis cele brant epulis Sabel Enn. 10. lib. 3. Sabellicus do annually solemnize the Funerals of Friends with no less pomp than some of us our Nuptials And now so kind is Death so cruel Life that he who covets this deserves not that especially if we consider with Olympiodorus that 3. By Birth we enter into a capacity of actual sin which in the good Death puts an end to And could it but oblige the wicked so the Learn'd suppose that even to the Damn'd Death would be better than Life For penal Evil viz. Suffering is a less Evil than the moral viz. Sinning by how much less it opposes the Supreme Good Sin in the act has no colours but what desie God but Suff'ring wears the Livery of his Justice So that were but the Damn'd exempt from Sinning their posture were much better than this Life which still involves us in it in spight of all their Suffering But even as the Damn'd now are or ever shall be their Birth has nought to boast of over Death for to whom e're it is not good to dye it had been better he had ne're been born But however with the good the case is indisputable His Death outdoes his Birth by undoing Sin Sin Lifes Concubine for it ne're lies from it and Deaths Mother for the Apostle sayes it brings it forth This Mother dyes in bringing forth the Daughter The Viper makes her own Nativity her Dams Funeral revenging on her the harm she did the world in the production of so dire an off-spring Just so does Death destroy the cause of dying The good by suffering it desist to merit it for they desist to sin Hitherto we have consider'd the Obligations of Death in those ills it determines and Birth is swallow'd up in Victory now we must view II. That great Good which it introduces Like night it blots out one day to begin another For Dying makes a Man immortal and that great Argument which proves him but a Man promotes him to society of Angels But then still Death must be what Balaam wish'd O that I might dye the Death of the Righteous Man by his Birth assumes a Life by which he lives in daily likelihood of no longer living but he dyes into an incapacity of Dying We know that we have a House not made with hands eternal in the Heavens WE KNOW sayes the Apostle (h) 2 Cor. 5.1 But why then is it said WHO KNOWS c Eccles 3.21 Quaer Our Translation is somewhat more favourable than either the Greek or Latin or indeed our ancient English Translations for that which we read Who knows the Spirit of Man that ascendeth upwards They render Who knows the Spirit of Man if it ascendeth upwards (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Septuag Si Spiritus c. vul lat Does then the learned Apostle contradict the wise King Or was his knowledge improv'd beyond the reach of Solomons One demands and demanding denies Who knows The other seems to reply We know To reconcile these places the Scotists distinguish betwixt Knowledge by Divine Revelation viz. Faith and Knowledge by Natural Deduction viz. Reason And then they reply that Ecclesiastes only demands this Who knows BY REASON whether the Soul be immortal And the Apostle tells us That although we may not attain the assurance of our Souls Everlastingness by Reason yet We know it by FAITH But this Reply falls short of satisfaction nor can these Texts refer to the Souls Immortality
Imprimatur Aug. 18. 1676. G. Jane R.P.D. Hen. Episc Lond. à Sacr. Dom. Two Sermons Preach'd at the FUNERALS Of the Right Honourable ROBERT LORD LEXINGTON AND THE LADY MARY his WIFE By Samuel Holden A.M. late of Lincoln Colledge in Oxford and Chaplain to his Lordship Deceased LONDON Printed for J. Edwyn at the Three Roses in Ludgate-street 1676. A FUNERAL SERMON Upon the Right Honourable ROBERT Lord LEXINGTON Who dyed Octob. 11. 1668. The SERMON being defer'd till Decemb. 21. Being the Day of his Birth ECCLES Chap. VII Ver. 1. A good Name is better than precious Oyntment And the day of Death than the day of ones Birth THese words of Consolation call for the perusal of Mourners of Eyes from which Tears must be wip'd away e'r they can read them Solomon designs the confutation of sighs especially when inordinate for good Men deceas'd and to unlearn Survivors that obstinate Grief which Nature or the Fashion may either feel or imitate This Spectacle of Death seems to bid Mourn and in the words of David to enquire Know you not that there is a Great Man dead in Israel But then the recellection of his life past and the apprehension of his life present counsel to refrain and in the words of David's Lord advise Weep not for me but weep for your selves Which counsel I designing to enforce selected this Position of David's Son A good Name is better than precious Oyntment c. Still still methinks the words do whisper me that there 's no reason we should be perplex'd with long deploring of the Good But then methinks the Audience whispers me that there 's no reason I should perplex my self with long insisting upon that Advice for shortness of Concern to some and length of time to others have already Preach'd my Introduction I shall therefore address my self to the words A good Name is better than Oyntment c. A Bad Name there is none so Bad to covet though many design the Actions that deserve it A great Name most Men wish though few attain success so great as may atchieve it The first of these the wicked have Wisd 2.4 and the foolish deserve whil'st they by oppression add field to field and call their Lands after their own names Psal 49.11 The second viz. A Great Name the Babel-builders desir'd Gen. 11.4 Let us get us a Name the Jews were promis'd Zeph. 3.19 I will get them praise and 〈◊〉 in every Land and the Gyants enjoy'd being 〈…〉 Men of Renown Gen. 6.4 Hero 〈…〉 who burnt Diana's Temple design'd this 〈…〉 esses the first being the proud Câ—nt 〈…〉 ed memory And 〈…〉 ny more still hunt for what thousands strive to fill the World with noise and studiously expose their breath to dangers to live in the surviving breath of others This Name when once grown guilty of decay how boldly do Men struggle to regain making too oft a balsam of their own hearts blood to cure a bleeding estimation This Name how many Heathens have acquir'd for Curtius that his Name might find no Funeral leap'd living into one and (a) Hippobotus quoted by Diog. Laert. in vita Empedoc is Empedocles became a voluntary Loser in his Person to be a Gainer in his Memory casting himself alive into the flames of Aetna to be talk'd on after Death and dying the prey of fire that he might live a life of smoke But alas what imports such a Name to the Dead which besides their want of fruition is vary'd at the discretion of the living How many Men have made their lives give light to others seeking Virtue in the dark and left when dead bright beams of Fame to guide them In which beams some Men admire much lustre others find strange alloyes of darkness and of shade Thus Life is succeeded by dubious reputation as Daylights room 's inherited by Moon-shine in which some kind Spectators see a Man some idle heads a Bush and some a Dog The breath which often makes up Mans repute obtains the fate of common Air returning what wholsome or infected lungs shall make it Concerning the Apostles even alive some in amazement cry (b) Acts. 1.12 What meaneth this But others in derision They are fall of new Wine But could the world be so little the world as to be uniform and constant in its opinions yet what 's a Name that 's only Great It is a Monument built like stupendious Pyramids more for Mens wonder than their approbation Fame is a noise resembling that of Thunder which rattles in our ears and makes no Musick 'T is Goodness gives the relish A Good Name Now ev'ry Name that 's Great is not still Good nay a Great Name is very often Bad whil'st a Mans sense of his own power and glory enclines him to act by presumption conceiving himself secure from controul As Heathens in Lawrels defi'd Thunder Herod had a Name as great as he had Virtue little The Chimney is the highest part of the House and 't is the foulest too Good Names are the acquisitions of Goodness not of Power of Triumphs over Vices not over Kingdoms 'T is Moderation not Titles must be known unto all men (c) Phil. 4.5 Those make Menlive the Slaves of Epithites and dye perhaps the Martyrs of Orations and slattering Inscriptions 'T is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text only imports a Name and the Hebrew omits this Attribute of Good it being the addition of the Septuagint or vulgar Latin or else as Lorinus sayes of the Chaldee But though the word 's not in the Original the Sense is there It is the Good Ecclesiastes means for Names no more than Great are not so useful as to outvalue precious Oyntment they seldom live before the Owners dye and then each enjoyes them but the Men that should But a Good Name though it survive the Man and though himself be sensless of the rumor yet he possesses the result of all those Actions that acquir'd it being happy by them and what though other Men alone discern the clinking if I enjoy the treasure Besides Solomon must needs mean a Good Name because none but of Power and Eminence gain Great Ones But even the mean and poor may reach to that repute which is to them better than Oyntment and which way may that be but by being good That 's not the atchievement of the brawny arm alone the feeble knees may have it 'T is not a thing so proud as ever to inclose it self in Cedar but is oft the Tenant to low Roofs and Cottages whil'st Lazarus is a Name better than Julius Caesar A Great Name so differs from a Good Name as a Great Man does from a Good Man and whatsoever Virtue Man may discern in Man proportionably entitles him to that Appellative of Good Now that stile that title should be all Mens Avarice (d) Negligere quid de se quisque sentiat non solummodo arrogantis est sed omnino dissoluti Cic. though it
proves few Mens Riches 't is all Mens love though it be few Mens study 't is Warmth in the Winter Sunshine in the Grave the Emulation of the Wise and the Envy of Fools A Good Name is Better than Oyntment Now by Oyntment some with Olympiodorus understand I. To flow in Riches and Delights reflecting upon that of David Thou hast put gladness in my heart more than when their Wine and Oyl increased as 't is in our Service-Translation of Psal 4.8 This the Psalmist elsewhere expresses by Rivers of Oyl the same word being there render'd Oyl which is here Oyntment Nay the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in this very place Translated by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good Oyl which we with Symmachus teach to speak as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious oyntment or rather indeed oyntment of a good savour which some as I said expound Riches c. These indeed are oyls or oyntments but like that of the (e) Eccl. 10.1 Apothecary full of drown'd Flies Infatuated men the sons of Ease and Sunshine perish here Here indeed according to holy David's language Rivers of oyl may be and such as flow like Pactolus upon golden Sands Here you may survey the prosperous rich man's state upon those Rivers Banks we have a Landtschape of Elms tall and fair and without fruit of Tantalus his Apples glorious to the eye to raise a distant expectation and deceive approach our Saviour's Fig-tree of a tempting shew and curs'd Job's Vine which shakes its Grapes off yet unripe his Olive too miscarrying in its flowers (f) Job 15.33 and Jonah's Gourd for shade without duration And here sleeps wealthy man and here he dies and oft unfortunately dies amidst delights like an unweildy body which sinks deep where the ground 's soft The Greeks perhaps might have their wealth more literally term'd oyntment who by expensive unction of their heads at once betray'd their riches and laid them out which practice was derided by Diogenes anointing his own feet and crying out That (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Laert. in vita Diog. oyntment on the head lost all its virtue in the Air but from the feet sent up its sweets into the Nostrils But alas this made them sweet beneath the sex of men wasting their reputation with their unguents whil'st grown effeminate they often left their names the sacrifices to perfumes and sweet consistencies Besides what kindness could this do them in the Land of Moles and Pismires where all their odors found a Grave with them But a good Name perfumes the breath of Children and Childrens Children The wealthy may awhile blaze in the world with much shew and some heat and in a while like dying Coals cover themselves with Ashes when Death their universal Night approaches But a good Name survives in gleams of light and glows to long posterity A good Name is better than riches Prov. 22.1 That 's one sort of oyl or oyntment but a good Name is better than that and better also Than Oyntment which II. Is us'd in the anointing Kings for in this place the Chalde Paraphrase understands by Oyntment Superiority and Rule Saul was thus anointed (h) 1 Sam. 10. And his Successors had it in a manner as the Sacrament of their Authority Superiority and Rule This this is Ambition's gay encouragement when (i) Plutarch in vitâ Marii Marius thinks that GREATEST is a style much better than BEST when men fill splendid outsides with black and horrid insides not much unlike those odd Intruders into Mysteries that place Hell in the Body of the Sun when men regard not how much Devils they prove so that each man may stand on a high Mountain and cry All this is mine But though even harmlesly acquir'd what 's Dignity It makes men wonder and it makes men envy whil'st they look up to wish the Owner lower By this men swell into a Power publick enough to have whole Kingdoms curse them Men in mean garments may perhaps be slain but 't is like Ahab (k) 1 Kings 22. ver 34. with a Bow drawn at adventure But men in Robes are shot at with design and all like Syrians level all their darts at gay Jehoshaphat (l) 1 Kings 22. ver 32. O Dignity if rightly weigh'd an odious Priviledge By this men have a right to ride before like Postillions of the world for all the Beasts that follow to bespatter So that it well may be unwish'd in life but 't will at Death be surely unenjoy'd Man shall carry nothing with him when he dyeth neither shall his pomp follow him (m) Psal 49.17 I have said ye are gods but ye shall dye like men c (n) Psal 82. ver 6,7 Or else perhaps dye like the god in the Fable which every Frog dares trample and disdain when he perceives him to lie still But a good Name the poor man's sole felicity makes even the poor a Prince and so much more a Prince by how much more belov'd than fear'd and even interr'd he is obey'd by good men if not in particular commands yet in his publick example for imitation may be one sort of obedience And so lying still Gloriosa satis requiescit urna A good Name is better Than Oyntment which III. Is us'd in Funerals (o) Mos antiquitùs suit ut Nobilium Corpora sepelienda ungerentur cum aromatibus sepelirentur Eucherius Lugdunensis tells us 'T was an ancient custom to anoint Bodies to be buried and to interr them with perfumes And this the Jews as Casaubon (p) Casaub Exerc. in Bar. Annal. observes deriv'd from the Egyptians Some think this Solemnity attended with exenteration or embowelling for keeping But although this was customary in Egyptian Pollinctures yet have we not ground to conclude the Jews their Scholars in the practice the Septuagint skill'd in the Jewish customs using for anointing not so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which meerly does import an unction so that amongst the Jews the unguents seem not so much intended for the conservation of the dead as to intimate the kind regards of the living to which in all probability our Saviour refers in saying She has beforehand anointed my body to the burial (q) Mark 14.8 But what 's this to a good Name What was this practice but a fond employment to deck the Body up in gaudy garments when 't was to take a journy in the dark to go hence and be no more seen They seem'd to take great care lest they should prove annoyance to the Worms or bring a savor which might be offensive to the curiousness of some Neighbor carkass But which abates the value of this oyntment Fools might buy it and Knaves sell it Survivers frequently bestow'd it upon those in Death whose Lives of all the world they would the least desire should be repeated The Ignorant might dye supply'd of this
and when they lay down in the Bed of dust might sleep as sweet as Socrates But it is one good quality of a good Name that 't is the wise man's purchase and vouchsafed in his death only to those whose lives men lov'd This is an Oyntment which when the waters are come in almost unto our Souls still floats above and makes the wise esteem himself out of the reach of drowning like Oyl it heals the wounds bad times inflict like Oyl 't will keep us safe although perhaps repute may be attempted to be venom'd with the poyson of Asps which lies under some lips A good Name is better than precious Oyntment and The day of Death better than the day of one's Birth Zeno thought Life and Death in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things indifferent because whatever in it self is bad can by no circumstance be render'd good and whatsoever in it self is good (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Laert. in vita Zen. he thought it was not in our power to use either ill or well at pleasure But be they things indifferent in themselves or be they not this is most certain that there is no such felicity in Life as may justifie our customary fondness in it or horror in Death I mean abstracted from sin and its consequences as may countenance our general aversion from it (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand Nay when compar'd with Life Death may look temptingly surely a great and aged Judge of Beauty informs us that it has the better features Death is better than Birth better therefore than Life 'T is of more friendship too or if in Death be ought of enmity since 't is said the last Enemy that shall be destroyed is (t) 1 Cor. 15. Death we may defeat it by dying ere it comes though living in Christ by Faith yet dying to Sin by Repentance which may be much improv'd even by contemplation upon Death thus conquering Death by minding Death killing it self with it self like the Athenians who before defenceless made themselves walls of Tombs and Gravestones Now Deaths Priviledges lie I. In what it ends II. In what it begins I. In what it ends St Jerom instances in the imprisonment in the Body from which Death delivers the Soul Although perhaps the posture of the Soul in state of separation may not so properly be reputed freedom since 't is a property fix'd to its essence to be in such a state desirous of reunion Insomuch that some in that place of St Peter (u) 1 Pet. 3.19 concerning Christ's Preaching to the Spirits in Prison have render'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expectation making the separated state of humane Spirits a Prison because they are debar'd the satisfaction of their so natural inclinations But however with St Jerom 1. Death puts a period to uncertainty and doubt to which our Birth entitles us making the wise unsure what we may prove and Fools misread the Alphabet of Heaven to find what Letters make our future Fortunes By Birth we enter into Life so dubious that Pyrrho and the Scepticks doubted not to doubt of every thing and to resolve all knowledge into scruple and conjecture Through all the parts of time with Solomon we live uncertain of our time and know not what a day may bring forth We all are strong Idolaters of to morrow neglecting well to manage present time by our too great anxiety for the future for hours which we presume shall come but which for ought we know the Sun shall never live to make For who can tell but ev'ry Night may close his eye and hang the world in mourning for his death Vncertain are we in our Friends like Amasa (w) 2 Sam. 20.9 or Julius Caesar we well may perish the deluded Sacrifices of pretended Brothers or adopted Sons For Natures do not ever answer Names nor is it alwayes Truth which tempts our eye-sight with the fairest Print Vncertain are we in Enjoyments Riches make themselves wings wings like the Butterfly's gilded and flutt'ring and unresolv'd how to bestow themselves They from the good oft travel to the bad oft do they quit a Rose hover awhile then light upon a Thistle Vncertain is our Health the slave of weather vary'd with Heat and Cold it shakes at a Frost and sickens at a Sun-beam whil'st poor Physicians mortal as our selves the real Sons of our Infirmities though the pretended Fathers of our Healths offer at Reasons to protract Man's life and then themselves dye to confute them Vncertain are our Joyes which like Belshazer's appear upon our faces soon to be dash'd with some surprize some hand upon a wall nay Joy is so uncertain that it is uncertain if such a thing exist on this side Heaven Nay more Vncertain are even our selves when we cannot confide no not in our own dispositions but teach to morrow to repel those Acts which yesterday allow'd and make this hour correct what seem'd discretion in the last and that with some new wisdom to be controll'd the next All these and more Vncertainties our Birth begins But then comes certain Death for what man is he that lives and shall not see (x) Psal 89.48 Death and shuts out all Contingencies Man then enjoyes a blessed security But then it must be one who by a second Birth has gain'd exemption from a second Death for else his Certainty is dismaller than Doubt Man being dead no more consults the variable Moon nor studies Heaven to mistake his Fortunes upon Earth no more regards the wind for him it still may blow and where it lists may blow no more by doubting Friends shall he deserve to find them what he suspects them he then no more shall fear the wings of riches nor clog them with his cares to stay their flight no Mene Tekel then shall startle him nor shall he abate his pleasures whil'st he has them with dread lest he too soon should be without them no more shall he distrust his constitution nor ask his trembling pulses how he does nor shall he any more have reason to diffide in his own resolves 2. Birth begins temporal misery Death ends that Although the good are never truly wretched yet few there are that make themselves such Monsters as in the common crowd not to complain 'T is not alone at others Funerals that we contend to be in mourning but each Man in his own losses pursues the fashion and what he wants in woe makes out in noise he puts his Fortunes into black to court his Neighbors pity so that whil'st he cloaths his complaint with sables much above the quality and true estate of his exigence he makes his misery as it were his boast and it appears more like the daughter of his pride than his misfortune as if Jerusalem's sad exclamation became his mouth Is there any sorrow like unto my sorrow (y) Lam. 1.12 Each mans particular unhappiness is to his own eyes magnifi'd beyond the proportion of
alone for of that even Socrates and Plato were sufficiently secure even by rational Collections Nay 't was the general persuasion of Heathens for who amongst them apprehended not something of bliss or pain on the other side the Grave And 't is indeed very demonstrable were it at present so convenient that Humane Spirits are all Deathless So that Lorinus conceives it only an Article of Faith to shallower Intellects whose weakness craves the assistance of Divine Discoveries to make them apprehend it But nevertheless Dependance on Gods Word for the firm credence of the Truth is a practice more secure and commendable even in the most acute capacities But in Answer to this doubt Solomon here by ascending upward means but the same with that in his 12th Chapter of Ecclesiastes Ver. 7. And the Spirit ascendeth unto God who gave it which imports not only the humane Spirits eternity but also if of the pious its felicity not only its perpetuity but also its place of abode in that perpetuity And here indeed REASON falls short and FAITH flies home The Heathens knew that their Souls should not die but how or where they should live how ignorant were they how unsatisfi'd We may well ask with Solomon Who knows by REASON the place and posture of our Souls surviving But yet we may answer with the Apostle By FAITH we know that when this earthly Tabernacle shall be dissolv'd we have a House not made with hands eternal in the Heavens This with the rest are Deaths Priviledges So that although it be the rich and bad Mans Fury yet 't is the poor and good Mans Mistriss The good Man courts her to advance his Fortune I desire to be dissolv'd and to be with Christ which is far better The other for his Sanctuary and in his own defence To both the Grave is advantageous and to dye is gain Better is their Death than any natural thing that attended their Lives and better than Birth that began them But though the Text be full of Consolation to the dying Man or his surviving Friends though Death exceeds either our Birth or Life Yet we must wear this Caution in our Bosomes not wilfully and violently to exchange our Life for Death We all must study to provide for Death not to procure it The encouragement will never justifie some bold Pretenders who furiously lay hands upon themselves and court not Death but ravish her 'T was once indeed a Learned Mans (k) Dr Donn persuasion though alter'd afterwards That Self-murther did not any thing intrench on the Divine Authority nor violate that great Command Thou shalt not kill presuming that Injunction only related to the Lives of others But if to theirs then also to our own though not in Precept yet in Presupposal Thou shalt love thy Neighbour as thy self is our Saviours Summary of the last Six Commandments So that in our own Bosomes we bear directions for our deportment towards others Our Nature then being presum'd averse from wishing that we might be rob'd our selves we are commanded therefore Not to Steal So likewise in False Witness and Defamation and as in other Precepts so in this it being presuppos'd that none would willingly anticipate his End by engaging himself in his own Death it follows therefore Thou shalt not kill thy Neighbour And how can that Command which presupposes the Negative permit the Positive But what if murdering our selves we murder others too Examples oft contract a guilt by others imitation And who can pronounce Brutus innocent of Portia's blood when she learnt death of him and dy'd enamor'd on the fatal President (l) Plutach in vita Bruti in fine Nay what if I in my own private fall become a general Assassinate For he that kills himself does what he can to kill Mankind and were the World as docile in sins of pain and horror for horrid enough Death seems though 't is not so as in guilt of other complexions Killing might grow infections till the Universe became but one Aceldama one Man would dye his Neighbors destruction and become a Rule for the next Man to expire by he to the next and so throughout the specìes till ne're a vein were left in Humane Nature to bleed the sin over again But though as some may think there should be no intrenchment upon Gods Command in Self-destruction yet stands not his Veracity inviolate For on what grounds could he assert That Man remains uncertain of his latter end man knoweth not his time (m) Eccles 9.12 if it be subject to his own disposure He that may be his own Executioner may be his own Prophet too and readily foretell that Fate which he has liberty and power to make Nor is this kind of Death as Cato and others fancy'd the strong result of generous spirits but the offspring of timorous dispositions For though those Tyrants over their own flesh relented not at those Black Guards which still stood ready muster'd in the vale of Death yet dreaded they those bloody Colours which they saw display'd against them on the Plains of Life proclaiming to the world that they durst dye because they were afraid to live If this be Bravery and Courage each Fool may be a Hero with the assistance of misfortune and a little peevishness and though he lives like Nabal and folly with him he may depart the world like a Counsellor and lie down in the dust as wisely as Achitophel So that although kind Death does make us Presents richer than Life yet we may not snatch at them All the dayes of my appointed time will I wait till my change come The great felicity we would atchieve is lost by eager and too hot pursuit Death catches back its benefits like Tantalus's waters from hasty and too violent endeavours Thus we may make our Angel prove our Fiend Sufferings have oft Sin has sometimes instructed pensive and dejected men to seek ease in the Grave but they have lost it by thus seeking it nay they have hastened desolation and lengthned it to everlastingness When Sins reduc'd to memory have wrought despair and arm'd Men to their proper ruine their streams of grief have drown'd where they should but have wash'd their blood has then unsanctify'd their tears and blotted out in fury whatever good Lines Remorse had written Though Death be pleasing when 't is well considered yet patient submission to Divine Decrees is one great feature which presents her lovely Whereof our memories may soon relapse into a fresh example and these Garments hang like Phylacteries to mind us of him Shall I say his Name is better than Oyntment than Oyl And yet my Language shew not like the worst of Oyls the Oyl of Flattery Shall I attempt the description of his Life His Cheeks now cannot blush How say you then Shall I present you now after his Death with Catalogues of Epithites and Praises which though the virtues of his life deserv'd yet one great virtue of his life his
to the living 't is that the Winds roar and that the Billows foam that the Masts crack and that the Cordage bursts that Clouds hide Heaven and the Waves the Clouds But it disturbs not Jonas for he sleeps Nor yet his Ancestors for they are dead This is that water of Lethe which the Heathens conceiv'd powerful to convey oblivion to the memory Thou Vanquisher of Ills Thou Calmness to the Mind c. sayes Seneca to Sleep (x) Tuque O Domitor somne malorum requies animi c. Sen. Herâ— Fur. And such a Sleep is Death For O Death acceptable is thy sentence to the Needy to him whose strength faileth and is vex'd with all things to him that despaireth and hath lost his patience sayes the son of Syrach Chap. 41. ver 2. 3. As to the desisting of motion and action how well may they be Twins In each of them there 's a defect of these The Body being ty'd in bonds of sleep it lies as buried in the interim the Soul whose power is independant on the Body perpetuates her action so when the term of mortal life is come down lies the Body all torpid and unactive but the Soul the invisible part does still retain possession of life in the behalf of the whole Man And in both cases too the Body shall again assume its former vigor to shew it was not lost but intermitted but of that more in a more proper place 4. Sleeping and dying are of one necessity and equally to nature indispensable Many men wake with coveting to sleep and their too eager hopes of some repose keeps them in long frustration Just so some live spite of themselves subsisting in opposition to their sierce desires of Expiration such was perplex'd Job Jeremy and Elias And others sleep whil'st they contend to wake such were the Apostles (y) Mark 14.37 Just so some Men embrace their Deaths whil'st they conceive they oppose it and meet it where they think they travel from it Yet all some time or other must partake of either unless Death prevent sleep at the first and Doomsday prevent Death at the last In vain 's the study to evade them 't is of a nature like the industry expended to procure the Philosophers stone they labour to convert what'ere they have into Gold and convert that little Gold they have into Nothing So we sollicitous to improve that little health we have into a treasure of inexhaustible life reduce that little life we have into death Like him who should contrive to watch long and drops asleep with the contrivance Not that I would men should neglect their lives or be indifferent in their conservation but that they should be careful of them with an assurance once to forego them and still be ready with alacrity to resign them For who is he that lives and shall not see death 5. Sleep equals all men of what age soever what strength or what degree and so does Death None in their dark Dominions can discern a Throne from a Pedestall The Corps of sleeping Bartimaeus has equal bliss with sleeping Herod and much more than Herod when awake So is dead Diogenes as happy as dead Alexander and much more than Alexander when alive Various wayes and different postures there may be of both in lying down but being laid their State is undistinguish'd (z) Mista Senum ac Juvenum deflentur Corpora Horat. Nulla distinctio inter Cadavera mortuorum nisi forâ—è graviùs saetent Divitum Corpora luxuriâ distenta Amb. Hexamer and promiscuous Some die distracted harass'd with wandring and benighted thoughts and these sleep like Ezekiel's Jews in the Woods (a) Ezek. 34.25 Some men expire in the pursuit of Fame oppress'd with Titles and voluminous Inscriptions and these sleep like Isaiah's Idolaters in Monuments (b) Isa 65.4 Some have short winter-lives a little day-light in them but much tempest these men expiring in the midst of cares seem to have troubled themselves to death and these like Jonah sleep in a storm (c) Jon. 1.5 Some are prescrib'd to death pursuing the directions of Physicians Deaths great Acquaintances and ty'd to their Receipts these sleep like St Peter among Soldiers and in Chains (d) Acts 12.6 Some are misguided by a flying fire by seeming honour into the Graves great precipice and dye of a disease call'd Valor these sleep like Sampson in Gaza (e) Judg. 16.3 which being interpreted is strength Fulness of bread sometimes may send another to the Grave and he sleeps like Boaz at a heap of Corn (f) Ruth 3 7. Whil'st Indigence perhaps destroys his Neighbours and they like Ruth sleep at his feet (g) Ver. 14. Others dye of Promotion and like smoke are taught to vanish by their exaltation and these sleep like Saul on the top of the House (h) 1 Sam. 9.26 Others dye weary'd out with Expectation and they sleep like Vriah at the Gate of the Kings house (i) 2 Sam. 1.9 Now though the method of Expiring varies the state of the Expir'd is all equality The low and weak can be but empty then And even the Proud when they have slept their sleep and those whose hands were mighty have found nothing Now therefore since that which we in rigorous Expression term Death in mild construction is but Sleep 1. Thrice happy they whom it defers not long Quick sleeps discover regular Constitutions 'T is much advantage to be early happy and to prevent the restlessness and tumbliâ—gs of weary Age with undelay'd repose For thus God giveth his beloved sleep sayes the Prophet (k) Psal 127.2 And those whom the Gods affect dye young sayes the Poet (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand 2. That really in Death we may have rest as in sound sleep we must contend whil'st yet we are awake to perfect all our task in God our Masters most important service and work out our salvation whil'st we may Sleep we know seals up at once our industry and eyes no working then we in the morning therefore should contrive to make night no surprize That when it once grows heavy on our eye-lids we may not leave our duties unattempted or our attempts unaccomplished like interrupted and abortive structures which shew what Architects presum'd not what they did And so much more should we be sedulous to have our task determin'd ere we sleep by how much less we shall be capable to fill up its perfection when we wake For here indeed Death varies from the method of ordinary sleep in that what ere to day i. e. in our lives lies uneffected must be perpetuated so As the Tree falls so it must lie (m) Eccles 11.3 There is no borrowing of to morrows Sun to pay the arrears of this No no we shall not open once our eyes to wake till the Heavens close all their eyes and fall asleep nor shall our morning ere begin to be till the place where morning dwells
mundâ—…â Elementorum corruptibilium qualitates quae corporibus nostris corruptibiâ—ibus congruchant ardendâ— penitus interibunt Atque ipsâ— substantia eas qualitates habebit quae corporibus immortalibus mirabili mutatione conventant Ut scilicent mundus in melius inrouaâ—us aptâ— accommodetur hominibus etiam in carne meliùs innovatis Aug. de Civ Dei lib. 20. cap. 16. From these things then we may raise these Conclusions 1. That the Heavens shall no more measure time For 2. Time shall be no more Rev. 10.6 And hence indeed in proper speech the Heavens shall be no more Shall is the Future Tense but in Eternity there 's no Futurity Now when there is no time but all Eternity who can without great impropriety say the Heavens shall be when Shall imports a time to come 3. If no time then no motion for time is the measure of motion (f) Tempus est mensura motus omnis motus est in tempore and therefore 4. No more action for without motion there is no action in Naturals 5. Therefore no more influence on Sublunaries for without action no influence therefore 6. No more generation nor corruption for these are not without influence Thus then the Heavens shall be no more And now IV. Man shall awake and be raised out of his sleep Methinks I see his Body now begin to be again Methinks I see the Sea like Jonah's Whale surrendring what it had long time conceal'd Methinks I see Men bolting from the Earth like Rabbets from their Warrens Some from the Waves some from the Graves I see just waken'd by the Trump and shaking off many their dew and many more their dust For they must awake they must be raised out of their sleep But it may be of use to mind the expression 't is they shall be rais'd not by their vertue but some others power But what is his Name if thou canst tell 'T is my Redeemer I know that my Redeemer lives and he shall raise me up at the last day (g) Job 19.25 My Redeemer There 's God's power Shall raise me up There 's Job's assurance At the last day There 's the time prescrib'd My Redeemer lives 1. To confute the Jews who disown his Resurrection 2. To prove that he also shall raise us up Christ the first-fruits afterwards they that are Christs 1 Cor. 15. For He shall raise me up To refute those who repute our expectation of reduction from the Grave as a Dream At the last day To confute Hymeneus Philetus and Hermogenes who concluded the Resurrection already accomplish'd because 't is recorded that the Bodies of the Saints arose Matth. 27. So holy Job even in the Text supposes and implies what there he expresses viz. That when the Heavens shall be no more Man shall be raised 1. Then he shall awake arise 2. How shall he be raised But 1. Mans Body shall arise These very Numerical Bodies these that we sin'd in or repented in Methinks I hear the Trumpet sound a Call wherefore Awake Awake Whoe're Where're Howe're you are Whoe're have been devour'd by Wolves those Wolves being strait devoured by Lyons those Lyons dying and strait devour'd by Kites Whoe're to Fishes have been made a Prey which even themselves have soon become a Prey to other Fishes Whoe're you are that in your Bodies have perform'd the Stages which fond Pythagoras prescrib'd to Souls in journeys through each various kind of Beasts Whoe're you are have been reduc'd to dust and dissipated through the spacious world till every dust has been remov'd a Mile from dust of kin to it Awake Awake indeed you must awake 'T is a resistless power that raises you 'T is God shall raise the dead Acts 26.8 But some may ask Query What if a Man devour those of his own species What if Claudius devour Sempronius and after time for due digesting him Claudius himself become anothers Meal How shall Sempronius and others in the like capacity be raised up in his own Numerical Body unless whatsoever was eaten by Claudius and may be conceiv'd to have become a part of his Body be restored Which if it be How then shall Claudius rise with his Numerical Body This is the Query which Objectors think Solut. is of itself enough to make a Sadduce But 't is indeed a trivial doubt and of no force to any but the willing For 't is not he shall arise as I observ'd before but he shall be raised which includes an unrestrained power to be the Agent and 't is the same Almighty Power which does support the living That God shall raise Man who now seeds Man He needs no aid of meat to keep a Creature living How obvious may we then conceive it though Claudius do devour Sempronius for God to strengthen Claudius and support him without permitting any of Sempronius to be concocted into his constitution especially since he compos'd not Man to be Mans food But now what think you if even to Reason for at that Weapon they must be encounter'd who contradict this Doctrine I say what if to Reason 't is a thing impossible but of the self-same Body there must be infallibly a Resurrection Not to trace all the Causes back up to the first to prove a God accomplish'd in whate're good reason ere thought good I shall suppose the Existence of a Deity already granted I know none deny it There being then a God he must be just but just he cannot be without a Resurrection For to mans eye the worst oft live and dye with least misfortune Now if no vengeance seize them after death where 's then the Justice and where 's then the God Will any say that after dissolution the Soul may suffer and still God be just although the Body sleeps But if the Body shar'd in sinning and be exempted from the suffering a Malefactor escapes then where 's the Justice and next where 's the God Or will you say as some are very forward that Death it self is the Bodies punishment But I say 1. the Soul and Body sin'd together for each others greater satisfaction in justice therefore we may think that they should suffer together for each others greater affliction But they by death so far does it resist their suffering together are far remov'd asunder if death then be the Bodies sole infliction still where 's the Justice 2. Can the Body be punish'd with what it never feels But oft great Sinners sink into the Grave under a stupefaction of the senses and dye extempore And if the flesh do only suffer death which brings no corporal pain for mighty corporal transgressions still where 's the Justice 3. The Body sinning against an infinite Person committed infinite sin for as we see in Treason the Object gives proportion to the Crime Infinite sin must have no finite suffering But Death is a finite suffering for that 's accomplish'd when the Soul is gone If therefore Death be all the vengeance to the Body where
i. e. Fortitude or Valor For so is Virtus render'd when importing a single Virtue Some Grammarians will informs us that it signifies Manhood from Vir in the Latine and Courage from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of War in the Greek from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Join to thy Faith Fortitude Fortitude that nothing may enfeeble thy Resolves That no bad Times prevail upon thy Principles though thousands on thy left hand tumble down and break the neck of Conscience to preserve the lives of their Estates or Liberties though at some other time even in thy greatest danger thou shalt discern the fall of a lov'd Friend submitting to the frequent menaces and haughty looks of an outlandish Foe yet still keep Fortitude that thou may'st stand in the evil day and when thou hast done all may'st stand But yet to this Virtue must be added 3. Knowledge whereby you may discern 'twixt good and bad and not be lead by an implicite Creed but have a Faith according to knowledge and be able to give a reason of the Faith that is in you In vain is Courage where there is no Sight what signifies stout Hands and ne're an Eye Not that we should with too much eagerness pursue Speculations nor read much that we may know how to talk much but study to know Christ and him crucifi'd For it is life eternal to know God and Jesus Christ whom he hath sent therefore to wake to Happiness take Knowledge and to that add 4. Temperance By Fortitude Man overcomes another by Temperance himself Not only in affair of Eating of Drinking and of things of Pleasure but even of Passion too still entertaining from malevolent spirits whatever actions of hostility yet keeping still a temper that shall never vary with provocation To Temperance add 5. Patience which does empow'r a man to embrace Affliction Patience which overcomes by being beaten which lives on Death and dyes for want of danger for where no peril is no patience can be What although Children which are at once mens images and hopes lie down in Dust and Graves short as their Lives of a span long What though they fall greater and of nearer expectation of Manhood What although Wives though Husbands excellent Husbands languish groan and dye What although cruel and prolong'd Distempers poyson our Constitutions And what though much more cruel Tongues poyson our Reputations Yet still we must submit to Gods disposure and gratefully receive whatever he permits to be inflicted knowing that our Saviour enter'd not into joy but first he suffer'd pain that we following the example of his patience may when the Heavens shall be no more awake up after his likeness But add to Patience 6. Godliness which does enroll men Citizens of Heaven whil'st they are Sojourners on earth This does unteach remissness in Devotion and suffers not mans Temporal Calamity to hinder or disable Spiritual Piety This renders men zealous for Prayer and ardent in it forward themselves and instigating others Above all things make supplication sayes the Apostle First seek the Kingdom of Heaven sayes his Master That when ye shall be rais'd ye may awake to a new Heaven Take 7. Brotherly Kindness which teaches men not to exalt themselves but clips the wings of Arrogance It treats the lowest and the poorest affably instructing ev'n the powerful to bow and condescend to the necessities of the most abject All Mankind is our Brother earth and each man should be kind to his Brother earth that when he shall be waken'd from his Mother earth he may for ever live with God the Father of Heaven But above all take 8. Charity which loves God above all things for his own sake and her Neighbour as herself for Gods sake Which doth not behave it self unseemly seeketh not her own is not easily provok'd thinketh no evil which beareth all things believeth all things hopeth all things endureth all things (l) 1 Cor. 13. vea 5.7 Which relieves Friends and remits Enemies praying for those that despitefully use her This Virtue shall endure when Faith and Hope are superseded by Fruition this shall attend us when they shall be no more when the Heavens shall be no more when we shall be awaken'd out of our sleep Therefore be diligent to get these Virtues looking for Christs coming that you may be found of him without spot and blameless 2 Pet. 3.14 I have been long addressing to your Ears now I apply my self to your Memories Out of St Peter I have read you words how you may fit you for the Resurrection but if you 'll learn by Deeds then There 's the Text Read it and Read it well O make the old Rule true which tells us how much President instructs beyond Precept She dyed indeed and there 's our loss indeed but being dead she speaks there 's our advantage yea and still lives there 's her felicity She sought for Health Eternity she found In a strange Countrey she went to her long home and travel'd herself into everlasting rest Like Israel She went through Amalek to Canaan We all deplor'd that her infirmities would not dispense with her abode with us we coveted that She might reside with us but Providence deny'd it O let us then be sedulous to live with her that Providence invites to But of that life we must obtain fruition by this lifes imitation to accompany her in Heaven we must pursue her on earth What shall I say Get Faith get Virtue get Wisdom get Temperance get Patience get Godliness get Brotherly Kindness and get Charity And these be diligent to get and get them while 't is call'd to day when the night comes farewell to diligence to opportunity farewell For man lieth down and riseth not till the Heavens be no more they shall not wake nor be raised out of their sleep Now to him that then shall wake us the Watchman of Israel that never slumbers nor sleeps be Honour and Glory evermore AMEN FINIS