having taken thy leave of the World shalt better attend on Death Things therefore unlawful restore I say again restore Things Lawful dispose of and as in a Journey hasty and uncertain wait the Call Up then my Brethren and lose no time Now the Wind serves hoyse up Sail now is the Market make your Provision now is the Seed-time sow apace as yet you have all Advantages from Grace and Nature Word Sacrament Wit Memory Sense Strength c. Now apprehend the Opportunity Repent and be Pardoned believe and be saved obey and be for ever blessed If any hath perswaded himself otherwise my Soul shall weep in secret for his destruction which I know will be as certainly effected as now it is plainly threatned Be entreated then let God entreat you and once over-rule you You must die you must die but once being once dead you return not to make a new Preparation do that once well which being once well done will make you Men nay more than Men than Angels for ever And this is the Use for your selves A second respects our Friends Vse 2. Must all die is there no Remedy Then must we have patience in our Friends departure a common Lot no man should shrug at even in the Poets judgment who quarrels Summer for some heat or Winter for some cold a Thorn for pricking or a Brier for scratching who is angry that he is framed like other men subject to like hunger like thirst like sleep and why I pray should not our Friends resemble others in their death as well as in their birth We would not have them have more Eyes or Hands than others and why more days What do we make of Life what of Death Surely to the godly Life is but a Prison Death is an Advantage Say our Friends were tyed in Prison would we begrudge them liberty say toss'd on the Seas would you envy them the Haven say doubtful in the Skirmish would you be sorry for their Victory nay say but beaten with a Tempest would you not wish them at home Believe it Brethren this World is but a Sea a Prison this Life a Journey a Warfare if God hath prevented our Wishes shall he be returned frowardness Shall we trouble the Air with needless Crys my Husband my Father my Father as if we were the first Widows and Orphans in the World No let them mourn without hope whose life and death is without hope as for Christians who die living and live dying they lose nothing by death For first if we descend to particulars the body that is stript of all sinful and natural defects the abortions of sin and filled with all heavenly contemplations of mortal it becomes immortal of corruptible incorruptible there is no use of Meat Apparel Sleep Beds c. of dishonourable glorious like in its measure to the body of Christ which is the standard In short whatsoever might make to the annoying blemishing dishonouring disquieting of the body is removed whatsoever might make it amiable active honourable glorious comfortable is added the glory of the Sun will be but darkness to it For the Soul that is first eased of all the rags and relicques of sin delivered of Ignorance Pride Self-love c. delivered next of all the consequences of sin griefs guilts fears accusations yea delivered of all things which may any way import an imperfect state through an upright heart as Faith Repentance hungering after Righteousness c. And then in a second place it is filled with the Image of Jesus Christ First all the powers and faculties thereof are perfected and advanced above the ordinary strain of Nature Next all those Vessels are stuffed with knowledg love and all things else that are there requisite and not only so but the Soul is furnished with all the attendances of Christs Image everlasting joy perpetual peace a constant correspondency and communion with God and in brief whatsoever might offend stain blemish the Soul is removed and whatsoever might enrich it ennoble it and make it blissful is according to each mans measure added And thus of the person The rest we dispatch with all speed For the Estate thus there shall be nothing that shall be wanting that shall trouble distract or discontent there shall be nothing that the Soul shall then desire but there it is For the place thus There shall be nothing less than what shall be desired nothing more that can be desired what it is the Word no where for ought I know tells us The Church on Earth is more rich than Gold more precious than Pearl more bright than the Sun more glorious than the Moon but what is there to be seen Paul could not utter we cannot conceive only this we know that none shall be ever weary of it or willing to alter it Lastly for the Company there be of three sorts First Angels who shall not then terrifie but attend the worst and lowest Servant there shall be an Angel Secondly all the famous and godly men that ever lived there shall we meet with Adam Abraham c. there shall we be acquainted with David Paul Cypr. de morte ad Fratres c. Thirdly the blessed Trinity there shall we see him who hath done and suffered so much for us him whom the Fathers before and since his Incarnation so much longed to see Jesus Christ the blessed all which considered and believed what can we less do than abandon all fruitless and fleshly tears for our Friends departed what way are they gone but the way of all flesh with whom do they live but with Samuel with God Where are they but in better place and case with better Friends than ever before In stead of carking therefore do two other things First whilst Friends be present do the part of a Friend in praying for them in calling upon them and in fitting of them to death that so thou mayst have peace in thy self and hope of them in their departure else when thy Conscience shall say unto thee Wretched man thy Wife thy Child thy Charge is now dead and for ought thou knowest in Hell if not no thanks to thee for thou wast never the man that would call upon them pray with them or mind them of their Departures when I say thy Conscience shall thus great thee thou shalt not tell how to take it Secondly when they are gone to bed and fast asleep awake them not with thy cries but make ready to follow after so the time shall be best redeemed the loss and cross best improved and Satan who loves to fish in such troubled waters most prevented And so far this Use We will touch upon a third as we pass and that is this Must we all die then here is a cooler for the wicked and a comfort for the godly The wicked holds all his comforts only for term of life death ends his wealth his glory his peace his joy his comforts his contentments all his portions is only in
which causeth us to walk in newness of Life and live unto the Lord. Secondly the same spirit that doth cause us to leave sin doth bring us to the Lord enabling us to cry Abba Father as the Apostle speaketh Vse To Reprove many who will indeed confess there must be a turning and will also practice a change but it shall be from bad to worse from one sin to another As for Example how many do turn from Prodigality to Covetousness From Swearing to Cousening From Atheism to Popery From Profaneness to Hypocrisie And if these are to be Reproved then much more are such to be Condemned who turn from God to Sin from a Protestant to a Papist from a Professor to an Atheist How far are these from true Repentance What hope can they have who come short of those that come short of Heaven Take good notice of this you that have been forward and zealous but now are become Apostates and Back-sliders and hearken to the Councel given to the Church of Ephesus Remember whence thou art fallen and Repent and do thy first works or else I will come against thee quickly except thou Repent In the last place let this Admonish us to look that our turning be a true turning And as by sin we have departed with this Prodigal from our Fathers House so let us also arise with him and set forwards towards Heaven So or And After this Prodigal had resolved to go and humble himself unto his Father he did not debate any longer about the matter but forthwith rose up and went his way Repentance is not to be deferred but presently to be set upon so soon as God shall put the motion into our Hearts There may not be deferring or procrastinating but a speedy practice and execution First God is to be served before all God ever required in his Service the First Fruits and the First-born The firstlings are his Darlings Secondly we ought not to defer in respect of the shortness and uncertainty of Life Our Lives they are compared to a Pilgrimage to the flower of Grass to Wind to Smoak to a Vapour to a Dream and the like All which sheweth the shortness of our time and therefore our whole Life is little enough to spend in Gods Service But farther as it is short so also it is uncertain We have no assurance to live one hour we are here but Tenants at will and know not how soon our great Landlord will turn us out of this earthly Tabernacle We may be cropt off like an ear of Corn for what is this life but as a nest of straw and clay soon shaken a pieces Many have seen a fair bright morning who never beheld the evening as the Sodomites And upon many the Sun hath set in the evening to whom it never appeared rising in the morning So was it with the rich Glutton in the Gospel Seeing this is so we have great cause speedily to repent Fourthly because for the present thy estate is fearful the wrath of God hangs over thy head by a twined thred if thou hadst Eyes to see it thou eatest in danger of thy life thou drinkest in danger walkest in danger sleepest in danger lying between death and the Devil as Peter did between the two Soldiers bound with two Chains Now who would be in such a danger one hour for the gaining of a World But we hasten to the Uses And first This reproveth that wonderful madness and exceeding great folly of such as procrastinate and defer their Conversion to the Lord and put off their Repentnace though the Lord call them thereunto and offer them never so fit an opportunity But I have time enough to repent in say some what tell you me of Repentance as yet Is not God merciful Did he not shew mercy to the Thief at the last gasp I doubt not but to be saved as well as the precisest of you all But thou who thus goest on head-long to Damnation come hither and let me shew thee thy monstrous folly that if it be possible thou mayst be recovered out of the snare of the Devil who art thus taken by him at his will First thou blessest thy self with hope of long life thou wilt repent when thou art old but how knowest thou that thou shalt live till thou comest to be old Dost not thou see how upon the Stage of this World some have longer parts and some have shorter And as we enter into the Lords Vineyard do we not so go out that is in such a manner and at such an hour some in the morning some at noon some at night some die in the dawning of their lives passing from one grave to another being no sooner come out of the womb of one Mother but another Mother receives them into hers Some die in Youth as in the third hour others die at thirty forty or fifty as in the sixth and ninth hour and othersome very old as in the last hour of the day Now tell me how many die before fifty for one that live till they be past that age What hope hast thou to live till thou beest so old Doest not thou daily see and hear of many that go well out at night and are found dead in the morning and of many other that are suddenly slain or come to some untimely death why may it not be thus with thee how vain then and false is thy hope of long life seeing none can tell what a day what an hour may bring forth And Secondly But say thou dost live till thou beest old and art freed from much of this trouble having understanding memory sight and sense c. yet who can tell whether God will hear thee at the last gasp For what can be more righteous than that the Lord should contemn thee at the hour of death who hast contemned him in thy whole life Thirdly let this admonish every one of us to defer no time but speedily to repent Abraham rose up betimes to sacrifice his Son so do thou make hast to sacrifice thy sin Zacheus came down hastily when he was called why then do we defer coming to our Saviour Hearken not to that Crow-crying cras cras to morrow to morrow the voice is dismal But now we will proceed to the next words in the Parable But when he was yet afar off his Father saw him and had compassion and ran and fell on his neck and kissed him The readiness of the Father to receive his Son is here noted First by his looking on him afar off For when he was yet a great way off his Father saw him Secondly by running to him while he was afar off He had compassion and ran Thirdly by his kind imbracing of him He fell on his neck and kissed him To begin with the first But when he was yet a great way he saw him Albeit this be put here in the last place yet it is referred by most of our Expositors to the first time of
his Conversion for it was this look that brought home this Prodigal He saw him and looked on him with the eyes of pity and by looking upon him infused into him the secret efficacy of his spirit and pierced his heart with the beams of his grace which so prevailed with him that it brought him to repentance as it did with Peter which made him to go out and weep bitterly for his sins after he had thrice denied his Master Thus they make it as a cause of his Conversion And taking it thus this point will follow The Conversion of a sinner is from Gods free Grace Gods Grace is the cause of it Many pregnant Examples might be brought both of the unregenerate before their Conversion as also of the Regenerate in their falls after their Conversion for the further confirming this point in hand What disposition was there in the Apostle Paul to further his Conversion was he not breathing out threatnings and slaughters against the Disciples of Christ Jesus and had he not procured a Commission from the High-Priests to bind all that were of that way Did not God behold him a far off Did he not look upon him from the habitation of his dwelling And did he not thus behold Matthew the Customer Zacheus the Usurer Mary the sinner and us Gentiles When we were as the Apostle saith without hope and God in the World being strangers from the Covenant of promise and aliens from the Common-wealth of Israel I could bring variety of Examples that would serve to strengthen the point but I will remember you but of one more and so hasten to the Uses and that is of Peter was not God fain to look on him afar off before he repented He had denied his Master once and wept not yea twice yet shed not a tear though the Cock had crowed And the third time he denies him yet weeps not until Christ beholds him and then as the Text saith he wept bitterly Assuredly if Christ had not cast an eye on him and beheld him with a gracious aspect had a thousand several persons questioned with him about his Master he would have denied him a thousand times Thus a sinner is like an Eccho he cannot speak first to God but must answer a voice from God The Reasons And needs must this be so because we are dead in trespasses and sins as the Apostle saith and as the Father of this Prodigal avoucheth of him dead not in a swoon but dead stone-dead as we say and therefore have no more power to stir hand or foot for the furthering of our own Conversion then Lazarus had power to come out of the grave before Christ called him A second Reason why Gods Grace is all in all in the work of our Conversion may be this That all matter of boasting might be taken away for we are very ready to ascribe unto our selves that which of Right belongs unto the Lord. Thus have we seen the Reasons now let us hear the Uses And in the first place this may serve for Confutation first of the Pellagians who affirm that our good Actions and Cogitations proceed only from from free-will and not from Gods special Grace The second Use is for our Humiliation There is no goodness nor aptness in thee to that which is good why then shouldest thou be lift up with any conceit of thy self Oh beware of this boasting for whereof hast thou to boast Surely of nothing but sin and misery Thirdly Let it be for Exhortation to all such as have any tokens and signs of their Conversion to ascribe all the Praise and glory thereof unto the Lord. Say with David Not unto us O Lord not unto us but to thy name be the glory For it is of his mercy not of thy deserving Is there any difference betwixt thee and a Reprobate God found it not in thee but did put it into thee thou art of the same nature with them thou hadst no more ability to work out thy own Salvation than they had Thou seest many commit lewd pranks some Murder others Whoredom c. Thou leavest yea hatest these things What is the cause surely Gods Grace and only Gods Grace Give Glory therefore unto God praise his name yea let all that is within thee praise him And ran Behold the readiness of this Father to receive this his penitent child the one is not so willing to return as the other is joyful to receive The Father seeing of him coming doth not stay until he cometh but ariseth to meet him yea and when he was a great way off so far as he could see him he goeth to meet him and stayeth not for his coming nigher Hence learn God is very ready to shew mercy to every trâ—e Penitent So saith the Prophet Esay He is very ready to forgive Those Titles given him for his name testifie as much The Lord the Lord Strong Merciful and Gracious c. The Reasons are these First because man is the Workmanship of Gods own hands and therefore he is the more ready and willing to save him A third Reason may be this because none might despair of his mercy he is ready to shew mercy that by the example of such as have found mercy others also might resort and repair unto him for mercy in the time of need Is this so that God is ready to forgive every true Penitent then let none lay the fault upon God if they perish in their sins for God is ready and desirous to forgive and doth often call upon us to turn from hour we are here but Tenants at will and know not how soon our great Landlord will turn us out of this earthly Tabernacle We may be cropt off like an ear of Corn for what is this life but as a nest of straw and clay soon shaken a pieces Many have seen a fair bright morning who never behold the evening as the Sodomites And upon many the Sun hath set in the evening to whom it never appeared rising in the morning So was it with the rich Glutton in the Gospel Seeing this is so we have great cause speedily to repent Fourthly because for the present thy estate is fearful the wrath of God hangs over thy head by a twined thred if thou hadst Eyes to see it thou eatest in danger of thy life thou drinkest in danger walkest in danger sleepest in danger lying between death and the Devil as Peter did between the two Soldiers bound with two Chains Now who would be in such a danger one hour for the gaining of a World But we hasten to the Uses And first This reproveth that wonderful madness and exceeding great folly of such as procrastinate and defer their Conversion to the Lord and put off their Repentnace though the Lord call them thereunto and offer them never so fit an opportunity But I have time enough to repent in say some what tell you me of Repentance as yet Is not God merciful Did he not shew
let him not go without a blessing so shalt thou gain by the battery of Prayer a Kingdom by violence 17. Of Hope In the greatest difficulties Hope is a comfortable support to an afflicted Soul When Epimetheus unadvisedly opened Pandoras's Box he let out all the miseries in the world upon himself but hastily shutting the lid reserved hope in the Bottom for his comfort When the waves of Affliction come rowling like a Land-flood upon a man Hope buoys up his Spirits that he swims above water it lightens fears lessens cares expelleth dispair fills the Soul with magnanimity against all disanimosity it is a cordial Grace which revives a fainting Spirit from death yea though the Lord writes bitter things against a man and hedgeth him up on every side with thorns of Affliction yet Hope breaketh through inclining the Lord to pity Though he kill 〈◊〉 saith Job yet will I trust in him When Ahasaâ—erus's Decree of Death went forth for the Destruction of the Jews though Esther had failed of her duty yet Mordecai's hope expected deliverance some other way Endeavour we then to lodge our Hope in the bosom of Heaven that when the high winds of dessolation the bitter storms of Persecution shall beat down our clay-buildings upon their sandy foundations our souls may be safely housed upon the stable rock of our Salvation 18. Of Charity Amongst all the herbs of Grace planted by the Spirit of God in the Garden of a gracious heart Charity hath the supreme vertue it is like the Oyle that was poured upon Aarons head oderiferous to God and Man This Oyl of Charity is an excellent Remedy to heal the sinful Bruises of the Soul It expelleth the Poyson of Revenge it cureth the Plague sores of Envy Hatred and Malice and is of a magnetick power to attract the Iron hearts of Enemies to brotherly Kindness yea though a man had all Gifts and Graces as is expressed by the Apostle and wanted Charity he is nothing Charity is kind envyeth not vaunteth not is not puffed up beareth all things believeth all things indureth all things So rare are the fruits that spring from the root of Charity Pour upon my Soul O Lord this Oyl of Love this Balm of Gilead this blessed Vnction of thy holy Spirit for the savour of which the Virgins love thee let me I beseech thee experiment the healing vertue the comfortable effects and fruits thereof in my Conversation to the joy of my spirit the benefit of my Neighbours and all to the praise of thee my Creator 19. Of Faith Hope and Love Faith Hope and Love as they are the three Theological Graces of the Soul so they are Handmaids to wait upon her all exercised upon an object of promise Faith beholds it Hope expects it Love imbraceth it Faith looks upon it with assurance to obtain it Hope waits for it with patience to get it Love receiveth it with comfort to enjoy it Rouze up then thy self O my drooping Soul from the slumbers of Sorrow and despair and milk Consolation from the dugs of the Promises Art thou poor and needy the Lord is thy Portion doth every one reject thee thy God careth for thee who hath said he will not leave thee or forsake thee Lay hold on these Promises with thy hand of Faith secure them unto thee through Hope in thy extremity so shalt thou enjoy them in Gods opportunity 20. Of Nocturnal Devotion In the deep of silence when Morpheus the black Jayler of the night shackles the outward senses and lays them to rest under his sable Canopy then and then only is the time of a gracious Soul that waits upon God breaking off sluggish slumbers to awake in God and to have sweet Communion with him by Meditation Supplication and Ejaculation entring into the secret closet of the heart where he may examine and read over the Errata's of the mispent day and with the holy Prophet with tears of Repentance wash them away This kind of Devotion hath ever been of the Coram at all times nothing to interrupt a zealous Votary but a Clock or a Cock which are pleasing Monitors of his well-spent minutes it puts the heart into a holy frame making it better for the succession of the next day as Plato's Royal guest with homely but wholesom Collations of green herbs being well seasoned with the savory Discourse of the Philosopher Enter then thou King of glory into the heart of thy Servant though I can give thee but mean entertainment yet if thou please to honour my Soul with the Graces of thy Spirit thy own beauty shall bid thee welcome Be thou O Lord a Saviour unto me both by night and by day rouze my Soul from the slumbers of sin and unfetter it from the gives of carnal security from the swadling bands of spiritual darkness that I sleep not in death set it at liberty as a bird from the snare that it may soar up unto thee by the wings of Prayer and have sweet society with thee before the morning Watch yea I say before the Morning and be thou as a bundle of Myrrh between my Breasts and let Love be thy Banner over me and since it is thy Precept that I should watch and pray lest I fall into Temptation though my outward Man sleep for the support of my Spirit yet let my Heart wait and wake for thee that when thou comest whether in the Evening Watch Midnight Cock-crowing or dawning I may open unto thee and give thee Entertainment 21. The Nature of Sin No sooner is Man Born into the World but sin like a Vulture seizeth the Faculties of his Infant Soul So that his Body becomes a Living Monument of his better part till like Lazarus from his four days Tomb it be Miraculously re-animated by the Word of Life As it is the greater Miracle O Lord to raise my Soul from the Grave of sin which hath not only been four days but many Years under the power and shadow of Death so shall it be through thy grace the greater Obligation to make me look upon thee by the Eye of Faith as the Object of my Soul and God of my Salvation 22. The Devil and the Spider In beholding the Spider methinks I see some resemblance of the Devil both Venemous Creatures and begin their Work alike one in the centre of her Web the other in the centre of the Heart both aiming at one end which is to kill and destroy both forming their inviting works out of their Poysonous Bowels The Spiders Web so curious that prying Flies are intangled in it The Devils Work so glorious that beautified with Objects of Pleasure and Profit every one more or less is snared in it Sweep away O Lord these Cobwebs of sin from my Captivated Soul set it at Liberty from the thraldom of Satan so shall it be delivered as thy Ransomed one as a Bird from the Fowler 23. Of Vanity Great is Diana was the cry of the Ephesians to which not
that Golden Hesperides that the red Dragon Guarded for his Minions till slain by Hercules which all passionately enquire after the greedy Miser for Wealth the Ambitious for Honour the Luxurious for Pleasure all being Avaritious of Beautiful Apples no Labour no Danger seems difficult to obtain their desires whereas the poor Soul lyes Hunger-starved for want of the sincere Milk of the Word that it may grow thereby Convert we then our thoughts from these perishing things to a holy Covetousness after a more durable substance than this eyely Fruit which like the Apples of Sodom will fade into dust hunger we after that Tree of Life which beareth twelve manner of Fruits the Doctrine of the Apostles which are for the healing of the Nations through the vertue of the Lord of life our great Hercules pray we him to cut down both root and branch of this Hesperides and slay the Dragon which keepeth Possession and that he will please to replant us with better fruit to wit the graces of his spirit that we may grow up as fruitful Trees by the water-brooks of Repentance bringing forth our fruit in due season 34. Of Prodigality It is no Paradox to say That the Prodigal is very covetous in that all his Lavishments are to gratifie his greedy Passions that could he enjoy perpetual health and strength with the unlimited Addition of large Revenues as fuel to feed his sinful humours his luxurious Appetite would never be satisfied yet is he not so unprofitable a member in a Common-wealth as the covetous miser who defrauds his Genius to indulge his lustful eye being a Thief to the Common-wealth robbing it of Treasure which should relieve his Brother Whereas the Prodigal is his own greatest enemy others partaking of his wild Disbursements though not of his sin his whole life being as a Dream his profuse phansie feeding upon all kind of Delights which may cherish the flesh and pamper Nature till awakened by the storms and pinches of Poverty which haply makes him return by weeping cross to his Fathers house for better shelter and more wholsome Diet. O thou Almighty Giver who dispensest of thy goodness to every one as in thy wisdom thou knowest convenient for them if thou please to intrust me with two or three Talents suffer me not to be so prodigally vitious as to wanton them away upon my sinful Lusts or so wretchedly avaritious as to hoard them up unprofitably in the ground of my sensual heart but that I may improve them as thy faithful steward to the best advantage of thee my Lord and Master that when thou callest me to an account I may chearfully appear before thee not fearing thy Curse but expecting thy Blessing 35. Of Vain-glory. The Vain-glorious man is a bundle of Folly swadled up in ambitious Bravery whose airy thoughts words and gestures doth metamorphize his Soul by a kind of Pithagorean metempsuchosis into a puff of Vanity his wild phansie draws the circuit of his conceit beyond the Moon his words like wind bladders him up into a fond opinion of his frothy humor his gestures so affectionately mimical that they make him more than ridiculous Come not O my Soul into this aiery Element let not vain-glory swell thee like a Bladder in an overprizing conceit of thine own weakness but let Sobriety moderate thy Passions Temperance regulate thy Affections Humility bridle thy desires that thou mayest be a friend to thy self and not a foe to others 36. Of Presumption and Desparation The Serpent having bitten our first Parents with this infectious sin of Presumption afterwards sets upon Cain with that stinging sin of Desparation Both which are the great Master-pieces he useth to batter the Rampire of our Righteousness that so he may the more easily let in death into the heart the Souls Citadel one commonly follows the other as that little ravenous beast follows the Lyon for the reversion of his Prey 〈◊〉 the great design of Satan to hush a man 〈…〉 a carnal security that he may spend 〈…〉 and flower of his years in a presumptive way of sinning in hope of an after Repentance but if he chance to look back in the Evening of his age the Devil rouzes the Conscience as a sleepy Lyon to to fly in his face which returns him into his former way of Presumption or else exposes him to the devouring teeth of Desparation Shield me O my God with thy preventing Grace from such miscarriage that passing through the Red Sea of this World I may steer my course by the gale of thy favour between Silla and Carybdis the rocks of Presumption and the Gulf of Desparation till I safely arive upon the coast of Canaan the promised harbour of eternal Rest 37. Of Vertue and Vice Narrow is the way that leads unto life and few there be that find it but broad is the way that leads unto death and many there are that go in thereat At the entrance of the one stands Vertue in her sable dress like Rachel mourning for the loss of her Children and will not be comforted crying with Wisdom in the open places of concourse How long will ye simple ones love Simplicity ye Scorners delight in scorning and Fools hate knowledge Turn ye at my Reproof behold I will shew you the way of life though it may seem cragged rough and hard yet by it you shall enter the Kingdom of Heaven But at the other way stands gawdy Vice in her rich habiliments like Solomons Harlot curiously bedect with all sensual Invitements with which she commits a rape upon the Eyes of her Beholders her lips drop as the Honey-comb and her words are smoother than Oyl her feet go down to death and her steps take hold on Hell she opens unto them the gate of Vanity which leads into a spacious place where are Gamesters of all sorts sporting themselves with the Rackets of Pleasures and Profits in the Tennis-Court of this World till unwisely unwarily and unhappily they court their own Destruction Prevent me O my God in the day of Grace with thy blessing of wisdom that I may listen to the call of Virtue and not to the Courtship of Vice that I may creep with the fewest on the knees of humility in the narrow way to eternal life and not run with the most on the feet of Folly in the broad way to eternal death 38. Of the World As the Wilderness of sin was a place of tryal and trouble to the murmuring Israelites in their way to Canaan sufferin hunger and thirst with the sting of Serpents for Rebellion and Disobedience so is the World in general to us all full of variety of Vexation of Spirit for Sin and Transgression Some are hungry and thirsty and cold and naked pinched with poverty others surfeiting with prosperity throughfulness of flesh sticking in their teeth their fiery Lusts as so many Serpents gendred by Satan upon their Sin-bearing hearts sting them to death without the mercy of a Saviour Blessed
out of the narrow tract of life into the broad way of death O may the rod of thy love drive it in that I may walk with more caution having my feet shod with the preparation of thy Gospel 49. Of Life Natural Objects of instability instructs us of our frailty a bubble a vapor a shadow a flower are all Emblems of our Mortality which make their appearance like Philips Page to mind us that we are but men every day liable to the stroke of Death Yea man himself may read his nullity in his own Mirror for how many comes upon the Stage of this World and suddenly returns off as if they would only shew they had a being as if Nature gave them breath presently to bequeath it to death Some with Heraclitus acts a Lacrimae from the Womb to the Tomb others with Democritus a longer Commedy of much Vanity whose Exit oftentimes produceth a sad Catastrophe making more hast out of the World by the pangs of a sudden Death then they came into it by the Throes of their Birth so fragil and uncertain is our condition Muse we then our souls on these animate and inanimate Idea's of our short-lived Being What a curious Fabrick is that Chrystaline Hemesphere the Bubble as if nature composed it on purpose to remonstrate unto us by its sudden non-entity our Fragility A Vapor which is the exstract of all the Elements how soon is it reduced to its first Principles to shew us our speedy return to our original dust The Vmbra of the Gnomon how insensibly doth it steal away our time instantly hiding it self among the Clouds till it receive a second Being from the Sun which shadows forth unto us our vanishing condition to our earthly Bed till the Son of Righteousness reanimates us to eternal Happiness or Misery That Golden Flower of Affection the Marigold enough to dazel the eye of the Beholder doth emblemize unto us in the space of a day our Infancy Youth and Old Age. But admit we some of our Temperaments be so good that the storms of sickness doth not violate us in the Bud or sudden death deflower us in our full blown Glory yet considering the Sun of our life is in its verticle point of its Declination the whole being but a span shortned by every days succession and that upon a moment dependeth Eternity Let us not be such Enemies to our selves to neglect so great an opportunity of a more permanent life but learn we to busie our thoughts upon that heavenly Decree of our Mortality and daily to live the life of Grace as every day expecting the Dissolution of the life of Nature that so when the ship of our life shall run upon the ground of our Grave we may purchase to our selves a new life which shall triumph over time in a Kingdom of Glory 50. Of Death Alexander Questioning Diogenes why he pored upon a pile of dead mens Bones Answered to find out his Father Philip's Skull if possible he could difference if from others A Reply as suitable as his research both enough to flag the Plumes and darken the splendour of the Young Gallants Glory for Objects of Mortality seriously contemplated are but dusty Characters wherein we may read our own nothingness rebate the swelling Humours of Honour Beauty and Valour seeing Death makes no difference between Persons and Qualities between Royal and Plebean Dust the Worms no difference between Nereus and Thersites Beauty and Deformity the Earth no difference between Noble and Ignoble Rich and Poor being all retaken into the Womb that bore them unless it be the Addition of a Golden Epitaph upon a Marble Cover-lid to Emblemize their past Greatness if not their Goodness whereas poor Irus goes more silently to his Bed of Earth than rich Croesus not burdened with such thick Clay Gaze we not then on these gilded Vanities which like Basilisks Wounds us to death let not our Passions Soveraignize over our Affections to make us neglect the fruition of our future felicity and consequently incur everlasting Misery but muse we our Souls upon our Death-day as our second Birth-day upon our Corruption as a new Generation to a new Life that so we may not forget our return home laden with the Rich Treasure of Heaven the Works of Faith Repentance and Obedience with which we must encounter yea Conquer both Death and our selves 51. Of Hell To omit the vain Disputes where Hell is and to pretermit the fabulous Fancies of the Poets concerning Hell that the burning Mountains of Vesuvius and Aetna are the Entrances to it and Pliny pressing too near to search the secrets of Vesuvius was stifled to Death Sure I am where Heaven is not there is Hell the certainty of it prepared for the Damned Devils and Reprobate Sinners the Word of God declares unto us Tophet is prepared of old the burning thereof is fire and much wood the breath of the Lord like a river of Brimstone doth kindle it It is that Gehenna wherein is continual weeping and knashing of Teeth that firy Gulf which never goes out where there is no Society but what will augment our Misery the Devil his Angels and Reprobate men where the Worm of Conscience is ever gnawing the fire of Gods wrath ever burning where all the Senses according to their several Properties are gulft in misery Those wanton Eyes which were ravish'd with every Beauty are afflicted with hideous Objects of gashly Ghosts Those Ears which once were nothing but spunges of Folly are now affrighted with the noise of howling Devils That dainty Nose wholly delighted with sweet Odours and rich Perfumes is stuft with the noysom stench of burning Sulphur That curious Palate which could relish nothing but what was far fetch'd and dear bought the richest of meats and drinks is miserably bitten with hunger and scorched with thirst The Understanding which would not know God and his Will is wrack'd with the knowledg of Eternal Torment The Will which ran like a Torrent into the Sea of Delights is there overwhelmed in the Ocean of Misery The Memory made to be the Key of Knowledg is grievously tortured with the remembrance of lost Felicity Thus every Sense Faculty and Member is everlastingly wracked tormented afflicted Known unto thee O God are all thy works which Praise thy Name yea Hell it self which thou madest for thy righteous Judgment doth shew forth the same As thou art God Almighty so thou art infinite in every place thou art in Hell by thy Judgments in Earth by thy Grace and in Heaven by thy Glory Hell speaks thy Justice Earth thy Mercy Heaven thy Goodness Thou art as well just in thy Goodness as good in thy Justice O then I pray thee that I may prevent thy Justice by my Goodness and that thy Justice may crown my Goodness which to obtain while I am in this middle Sphere between Hell and Heaven let the one I beseech thee in a holy fear fright me from sin which leads
to have spoken Blasphemy and the Fact to be notorious he then asked their Votes What think ye And they answered and said he is guilty of Death They durst not deny what Caiaphas had said they knew his Faction was very Potent and his Malice great and his Heart was set upon the business and therefore they all conspire and say as he would have them He is guilty of Death Oh here is Jesus's Sentence which should have been mine He is guilty of Death But this Sentence was but like strong dispositions to an enraged Fever they had no power at that time to inflict Death or such a Death as that of the Cross they only declared him apt and worthy and guilty of Death 5. For Peter's denial and abjuration While these things were thus acting concerning Christ a sad Accident happened to his Servant Peter at first a Damosel comes to him and tells him Thou wast with Jesus of Galilee and then another Maid tells the by-standers This fellow was also with Jesus of Nazareth And after a while they that stood by spake themselves surely thou art one of them for thy speech bewrayeth thee q. d. thy very Idiom declares thee to be a Galilean thou art as Christ is of the same Countrey and Sect and therefore thou art one of his Disciples Peter thus surprized without any time to deliberate he shamefully denies his Lord And 1. He doth it with a kind of subterfuge I know not what thou sayest He seems to elude the Accusation with this Evasion I know not thy meaning I understand not thy words I skill not what thou sayest 2. At the next turn he goes on to a licentious boldness denying Christ with an Oath I know not the man and lastly he aggravates his sin so far that he grows to impudence and so denies his Lord with cursing and swearing I know not the man Here 's a Lie an Oath and a Curse the sin is begun at the voice of a Woman silly Damosel not any of the greatest Ladies she was only a poor Serving-maid that kept the Doors but it grew to ripeness when the Men-Servants fell upon him now he swears and vows and curses himfelf if he knew he Man O Peter is the man so vile that thou wilt not own him Hadst thou not before confess'd him to be the Christ the Son of the living God and dost thou not know him to be Man as well as God Say is not this the Man-God God-Man that called thee and thy Brother Andrew at the Sea of Galilee saying follow me and I will make you Fishers of men Is not this he whom thou sawest on Mount Tabor shining more gloriously than the Sun Is this not he whom thou sawest walking on the water and to whom thou said'st Lord if it be thou bid me to come unto thee on the water How is it then that thou sayst I know not the man Surely here 's a sad example of human infirmity if Peter fell so foully how much more may lesser Stars And yet withal here 's a blessed example of serious through Repentance no sooner the Cock crew and Christ gave a look of Peter but he goes out and weeps bitterly The Cock was the Preacher and the look of Jesus was the Grace that made the Sermon effectual O the Mercy of Christ he looked back on him that had forgot himself he revives his servants memory to think on his Master's words he sends him out to weep bitterly that so he might restore him mereifully to his favour again 6. For the abuses and delusions of the base Attendants offered to Christ the Evangelist tells us then did they spit in his face and buffetted him and others smote him with the palms of their hands saying Prophesie unto us thou Christ who is he that smote thee And as Luke adds many other things blasphemously speak they against him what those many other things were it is not discovered only some ancient Writers say That Christ in that night suffered so many and such hideous things that the whole knowledge of them is reserved only for the last day of Judgment Mallonius writes thus after Caiaphas and the Priests had sentenced Christ worthy of death they committed him to their Ministers warily to be kept till day and they immediately threw him into the Dungeon in Caiaphas 's House there they bound him to a stony Pillar with his hands bound on his back and then they fell upon him with their palms and sists Others add that the Soldiers not yet content they threw him into a silthy dirty puddle where he abode for the remainder of that night But we need not borrow light from Candles or lesser Stars the Scripture it self is plain Observe we these Particulars 1. They spit in his face this was accounted among the Jews a matter of great Infamy and Reproach And the Lord said unto Moses if her Father had but spit in her face should she not be ashamed seven days We our selves account this a great affront and so did Job I am their Song and their By word they abhor me they fly far from me and spare not to spit in my face 2. They buffet him We heard before that one of the Officers struck Jesus with the palm of his hand but now they buffet him some observe this difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one is given with the open hand but the other with the fist shut up and thus they used him at this time they struck him with their fists and so the stroke was greater and more offensive By this means they made his face to swell and to become full of Bunches all over One gives it in thus By these blows of their sists his whole head was swoln his face became black and blew and his teeth ready to fall out of his Jaws 3. They covered his face Mark 14.65 Several Reasons are rendred for it As 1. That they might smite him more boldly and without shame 2. That they might not have that object of Pitty in their view it is supposed that the very sight of his admirable form so lamentably abused would have mollified the hardest heart under Heaven and therefore they veiled and hood-wink'd that alluring drawing Countenance 4. They smote him with the palms of their Hands saying Prophesie unto us thou Christ who is he that smote thee To pass away that doleful tedious night they interchangeably sport at him first one and then another gives him a stroke we usually call it a Box on the Ear and being hood-wink'd they bid him a-read who it is that smote him And now the dismal Night is done what remains but that we follow Christ and observe him in his Sufferings the next day The Psalmist tells us Sorrow may endure for a night but joy cometh in the Morning only Christ can find none of this joy neither Morning nor Evening for after a dismal Night he meets with as dark a day what the passages of the
require Lo now I deliver him to your own will Much more might be said but the hour strikes again Pilate is now risen the Court dissolved and Jesus is delivered into the hands of the Jews for Execution How that went on the next hour will speak only God prepare your hearts to hear devoutly and to consider seriously what Jesus the great Saviour of the World hath suffered for you CHAP. VI. Of Christ's Crucifying with its Appendices ABout Eleven they prepare with all speed for the Execution in the revolution of this hour we may observe these several Passages As 1. Their taking off the Robe and clothing him again with his own Rayment 2. Their leading him away from Gabbatha to Golgotha 3. His bearing the Cross with Simon 's help to bear it after him 4. His comforting the Women who followed weeping after him as he went 5. Their giving him Vinegar to drink mingled with Gall. 6. Their Crucifying or fastening him on the Cross whereon he dyed 1. The Evangelist tells us They took the Robe off from him and put his own Raiment on him Origen observes They took off his Robes but they took not off his Crown of Thorns what served their Interest they pursued still but nothing of mitigation or mercy to the afflicted Son of Man 2. They led him away Some say they cast a Rope or Chain about his Neck by which they led him out of the City to Mount Calvary and that all along the way multitudes attended him and a Cryer went before him proclaiming to all hearers the cause of his Death namely that Jesus Christ was a Seducer Blasphemer Negromancer a Teacher of false Doctrines saying of himself that he was the Messias King of Israel and the Son of God 3. He bore his Cross So John relates before it bears him he must bear it and thus they make good their double cry Crucifie him Crucifie him first Crucifie him with it as a burthen and then Crucifie him with it as a Cross 4. He comforted the Women who followed weeping after him as he went along And there followed him a great company of people and of Women which also bewailed and lamented him but Jesus turning to them said Daughters of Jerusalem weep not for me but weep for your selves and for your Children In the midst of his Misery he forgets not Mercy in the midst of all their Tortures and loudest out-cries of contumely of Blasphemy of scorn he can hear his following Friends weeping behind him and neglect all his own sufferings to comfort them Weep not for me He hath more compassion on the Women that follow him weeping than of his own mangled self that reels along fainting and bleeding unto death He feels more the Tears that drop from their Eyes than all the Blood that flows from his own Veins We heard before that sometimes he would not vouchsafe a word to Pilate that threatned him nor to Herod that entreated him and yet unaskt how graciously doth he turn about his blessed bleeding Face to these weeping Women affording them looks and words too both of compassion and of consolation Daughters of Jerusalem weep not for me but for your selves 5. No sooner he was come to the place of Execution but they gave him Vinegar to drink mingled with Gall In that they gave him drink it was an Argument of their Humanity this was a custom amongst Jews and Romans that to the Condemned they ever gave Wine to drink Give strong Wine unto him that is ready to perish and Wine unto those that be of heavy heart But in that they gave him Vinegar mingled with Gall it was an Argument of their Cruelty and Envy 6. They Crucified him i. e. they fastened him on the Cross and then lift him up A great Question there is among the Learned whether Christ was fastened on the Cross after it was erected or whiles it was lying on the ground I would not rake too much into these niceties only more probable it is that he was fastened to it whiles it lay flat on the ground and then as Moses lifted up the Serpent in the Wilderness so was the Son of Man lifted up We may express the manner of their acting and his sufferings now as a Learned Brother hath done before us Now came the Barbarous inhumane Hangmen and begin to unloose his hands but how alas 't is not to any Liberty but to worse bonds of Nails Then they stript off his gore-glewed cloaths and with them questionless not a little of his mangled skin and flesh as if it were not enough to crucifie him as a Thief unless they flea him too as a Beast then stretch they him out as another Isaac on his own burthen the Cross that so they might take measure of the holes and though the print of his blood on it gave them his true length yet how strictly do they take it longer than the truth thereby at once both to crucifie and rack him And by this time we may imagine Christ nailed to the Cross and his Cross fixed in the ground which with its fall into the place of its station gave infinite torture by so violent a concussion of the Body of our Lord. That which I mean to observe of this crucifying of Christ I shall reduce to these two heads viz. the shame and pain 1. For the shame It was a cursed death cursed is every one that hangeth on a tree When it was in use it was chiefly inflicted upon slaves that either falsely accused or treacherously conspired their Masters death but on whomsoever it was inflicted this death in all Ages among the Jews hath been branded with a special kind of Ignominy 2. For the pain It was a painful death that appears several ways As 1. His Legs and Hands were violently racked and pulled out to the places fitted for his fastning and then pierced through with Nails 2. By this means he wanted the use both of his Hands and Feet and so he was forced to hang immovable upon the Cross as being unable to turn any way for his ease 3. The longer he lived the more he endured for by the weight of his body his Wounds were opened and enlarged his nerves and veins were rent and torn asunder and his blood gushed out more and more abundantly still 4. He died by inch-meal as I may say and not at once the Cross was a death long in dying it kept him a great while upon the Wrack it was full three hours betwixt Christs affixion and expiration and it would have been longer if he had not freely and willingly given up the Ghost It is reported that Andrew the Apostle was two whole days on the Cross before he died and so long might Christ have been if God had not heightened it to greater degrees of Torment supernaturally CHAP. VII Of the Consequents after Christs crucifying THE Particulars following I shall quickly dispatch As thus 1. About twelve when the Sun is usually brightest it
the glory of the World comes to the Funeral all Israel all at once in the same 〈◊〉 they come from far they 〈…〉 wings of the 〈…〉 all Mourn 〈…〉 to bury him in his own Town at his own House What can be done more in Samuel's Honour To be Buried is an Honour buried in ones own Countrey much in his own place more but to be so buried as Samuel was in such a place by such a People with so many Tears so great a Solemnity this is Samuel's Happiness and the Saints Honour You see then our third Doctrine An Holy and Profitable Life ends in a Happy and Honourable Death Life is Deaths Seed-time Death Lifes Harvest As here we sow so there we reap as here we set so there we gather of Holiness Happiness and of a blessed Life a Death as blissful He that spends himself upon God and Man shall at the last have all the Honour that Heaven and Earth can cast upon him So Samuel found it so Jacob few men comparable to him in Holiness as few so Honourably Buried So Asa Hezekiah Josiah David c. but especially for Josiah and Hezekiah those great Reformers those Profitable Members the Text takes special notice of their Obsequies Josiah having received his Deaths-wound abroad is brought home in his Chariot and much Honour attends him to his 〈◊〉 he is Buried amongst his Fathers and 〈…〉 nay all Judah and the Neighbouring Towns are Mourners Vse And is this so Then here we see what course must be taken if we will arrive at Honour Men may dream to meet with Honour in many paths they may think to make their Name famous by other means But when they have tyred themselves in seeking this in by-paths as the young Students Elijah's Body they must with them seek in Heaven if ever they will find A Godly fruitful Life hath a fairer prospect towards Honour than all the Advantages in the World besides Be one as poor as Onesimus yet if Onesimus that is Profitable his Name out-lives him Be one as great as King Jehoram or Jehoiachim if he idle out his Life he lives undesired he dyes unlamented What we hear spoken we see executed in all Ages Consult with your own Experience and tell me whether the Names of Idolaters Drunkards Adulterers Swaggerers be not rotten and accursed in despite of all Monuments Titles Offices Policies Favours whatsoever When in the mean time the Righteous notwithstanding all slanders clamours imputations and aspersions is of blessed Name and Memory And if so feed upon the Wind no longer build Babels no more lay no more Foundations in Hell whilst you think to erect a Building by flattery baseness dependency lying swaggering c. but go to the Lord of Honour for lasting Honour Pray much Read much Hear much Honour him in all the passages of his Worship and you have his word for your Preferment And as for men be to them as Jehoiada was profitable and they shall be to you as Israel to him Merciful Ah the fruitful liver finds Mercy in his death his Conscience favours him and heartens him upon death it self The Angels of God those Officers of Heaven comfort him and fetch him in all state to his Crown the Lord of Glory receives him with all Honour and puts upon him the Glory of Heaven the Saints departed regard him as a part of themselves of Christ the Saints living honour his Name and follow him to Heaven with their Loves and Affections The wicked have a world of Commendations for him and the blind Balaam can say O that my end may be like his Thus Honour and Happiness and nothing else abide us hereafter if now we can lay forth our selves to God and Mans Advantage But for the wicked who bestow themselves in the World like Drones in the Hive who either have no Calling or do no Service and towards God so demean themselves as if they were his betters scorning his Children scoffing at his Word trampling upon his Name his Sabbaths his Worship let them never deceive themselves their Names shall rot they shall find no favour in Death their Consciences shall brawl them out of all quiet Men shall rifle into their lives their whoredoms treacheries villanies shall flie thorow the world every Drunkard shall sit upon them every rake-hell judge them censure them and deride them In the mean time whilst that the Name is thus torn below the Soul is brought before the Judge Convicted Committed to Hell covered with shame delivered up to everlasting contempt O then be not cursed but blessed be Happy be Honoured be well thought of in Life well spoken of after Death be Righteous be Humble be Serviceable this is the way as Heaven tells us a Samuels Life will draw on a Samuels Death nothing else In a second place let this afford comfort to fruitful Members and faithful Christians Let them know that the World will change ere-long the wicked who have now the applause must down the godly who are as yet under shame shall one day shine as so many glorious Suns in the highest Heavens Yield then beloved to the Worlds Sons let them have the place give them leave to speak the time will come when Honour shall know its home and Innocency have its Crown All the wiles in the World shall not keep the wicked from contempt nor all the wits in Hell the Godly from Honour Samuels Name may be over-cast and clouded for a time but in the end his light will shew it self Whilst he is present he is not valued but this is Samuels Honour when gone he is mist when dead he is lamented all Israel strives to do him all Honour Blessed be that Life that ends in so glorious a death thrice happy that Man whom Angels God and all Men do strive to Honour A true Christian may travel in life under Troubles and Contempts but marke his end and you shall find as Peace so Honour When he is Buried a true and honourable Funeral is Solemnized men mourn not in the Face but in the Heart respect him not in shew but in truth their Consciences Reverence him their Souls find a miss of him the Angels of Heaven man him in a goodly Train to Heaven the Saints on Earth follow him with greatest Affections to his Grave Seven nay thrice seven Years after the Funeral he is not forgotten Thus are the men whom the great King loves Honoured And now shall Men and Women bear with patience the absence of dearest Friends when it is for their outward preserment And when Christ would Marry a Child prefer a Friend advance our Acquaintance should we stand off No If this be the worst that Death can do to the Godly to strip him of his Rags and cloath him with Robes to free him from all contempts and possess him of greatest Honours to redeem him from all shame and to Crown him with Glory in the Hearts Mouths Consciences of Men in the face of Heaven and
Earth Let 's never frown upon Friends departure but rather see if possible the Messenger of this good tidings and bless the Lord for our advancement in theirs Indeed beloved we weep too fast when tears deny sight of Mercies In the death of Samuel there is gain to him as well as loss to us both should be remembred I know many present to be sensible of the one I shall be wrongful to conceal the other Truth it is there is fallen a great Man in Israel But how fallen Like Abner upon a violent Hand Or dyed he like a Fool Was he unsensible of his Estate Were his Hands his Mouth his Heart tyed Was his end without Honour No Brethren he died in a ripe Age when the Lord had made the most of his Life he died in Peace he died with hopes of Life in his heart with words of Grace in his lips and his Sun did set in the highest point in greatest brightness time place manner company Men Angels God and all conspired together to do him all Honour in his death Bless the God of all spirits for this all ye that are Interessed in the same Profession and Religion Bless the Lord for this that he so died in such a place in such a time in such a sort as the Devil hath received a foil and Religion grace and honour by it And thus Israel hath done his part in Mourning in Burying Samuel at his House at Ramah And now the more particular Application of all this brings me directly to the sad occasion of this present Meeting even to lament the fall of that Choice and Excellent Person Mr. John Dunton in whose Death the Almighty testifies against us and even fills us with Gall and Wormwood I know you come hither to mourn so fully prepared for it that although I am but a dull Oratour to move Passion I may serve well enough to draw out those Tears wherewith your Hearts and Eyes are so big and full There is no need to call for the Mourning Women that they may come and for Cunning Women that they may take up a wailing to help your Eyes to run down with Tears and your Eye-lids to gush out with Waters The very looking down upon this Bier and the naming of the Man whose Corps is here placed and a very little speech of his Worth and our miserable Loss is enough to make this Assembly like Rachel not only to lift up a voice of Mourning but even to refuse to be Comforted Dearly Beloved I must needs confess I am this day called to speak of a Man so eminent and excellent so wise and gracious so good and useful whose Works so praise him in every Gate that if I should now altogether hold my Tongue the Children and Babes I had almost said the stones would speak upon whose Herse could I scatter the sweetest Flowers the highest Expressions of Rhetorick and Eloquence you would think I fell short of his worth you would say his very Name expresseth more than all my words could do Should I say of him as they of Titus that he was Amor Deliciae generis Humani Should I say of his Death as once the Sicilians upon the Grecians departure Totum ver periit ex anno Siciliano should I say he was not only as one of David's Thirty Worthies but one of the three one of the first three even the first and Chief of them the only Man in these Parts who Preach'd as he liv'd should I say our whole Land groaneth at his Death as the Earth at the fall of a great Mountain I might do it without Envy in this great Assembly Yea should I write a whole Book in his Commendation and Publish it many of you would say as a Philosopher once did who falling on a Book Entituled Encomium Herculis said with Indignation Et quis Lacedaemoniorum eum vituperat He thought it time ill spent to praise him whom none could blame And I believe your selves are resolved to make some such Monument of your high Esteem of him that after-ages as well as the present shall know you valued him above my words I know large Encomiastical praises of the Dead unless their Lives were Eminent in Goodness and free from any notable blot are much condemned by the most Judicious and godly Divines as a thing of very evil consequence because they often prove Confections of Poyson to the Living for many whose Lives speak nothing for them will draw the Example into consequence and be thereby led into hope that they may Press a Hackney Funeral Sermon to carry them to Heaven when they dye On the other hand it may be said that though common Graves deserve no Inscription yet Marble Tombs are not without some Epitaph Heroical and Vertuous Examples should not go with a common Pass but with a Trumpet Since then it must be so jacta est alea I shall impose upon my self this Law not to Build his Monument of common stones nor trouble my self and you to gather such Flowers to cast upon his Grave as grow in common Fields nor descend or stoop to any thing which is not worthy of your highest Imitation First then For his Personal Endowments he was certainly 1. A Person of a very sweet Nature and Temper so affable and Courteous and chearful that he gained upon all that conversed with him and if any tax'd him with any Pride or Moroseness or distantialness in his carriage it must be only such as did not know him he had so winning a way with him he might bid himself welcom into whatsoever House he enter'd Pride and Moroseness are bad qualities for a Man of his Employ and make men afraid of the ways of God for fear they should never enjoy a good day after 2. A Person of a very great Gravity and could carry a Majesty in his Face when there was occasion and make the least Guilt tremble in his presence with his very Countenance I never knew a Man better loved nor more dreaded God had given him such a spirit with power that his very frowns were darts and his reproofs sharper than swords he would not contemn familiarity but hated that familiarity that bred contempt 3. A Person of a very large Charity He had large Bowels and a large Heart a great dexterity in the opening of the bowels of others as well as his own to works of Mercy that I think I may say there is not a Church in England that hath more often and more liberal Contributions for poor Ministers and other poor Christians than this hath according to the proportion of their abilities 4. A Person of a wonderful Patience Notwithstanding the many Weaknesses and Infirmities which for a long time have been continually without ceasing as it were trying their skill to pull down his frail Body to the dust and at last effected it yet I never heard an impatient word drop from him When I came to visit him and asked him How do