cause is as acceptable as praying together They do not well therefore who withdraw from times of Common humiliation such as the Memorial of our Lords Passion and his fasting in the Wildernesse times ordained to make this Complantati as universal and as full as may be that Christians may be planted together into the similitude of their Saviours Death Two observations more by the way here offer themselves One upon Plantati another upon Mortem Upon Plantati that it is not any slight Conformity or Community with the Death of Christ will serve turn Though it be but in similitudinem yet it is more than assimilati It is not if we resemble it if we imitate or draw near it But Si complantati if we have been planted into it which argueth a nearer Conjunction more firm and inseparable For that which is planted or grafted so the word signifieth groweth into one nature with that whereto it is joyned It partakes of one life one spirit with the Root and never decayes so long as it hath Communion therewith We are not waxed or soder'd or pinn'd to the Body of Christ to be shaken off with foul weather melted with the flames of persecution or unty'd by Satans cunning but we are planted there to abide there to grow and thrive and encrease To thrive and encrease for planting inferrs fruitfulnesse Christs death is no barren soyl his Body no unfruitfull Tree It yielded an encrease with him to life everlasting and must yield an encrease with us An encrease and no small one For Christs Body is a Vine of all plants the most fruitfull I am the Vine ye are the branches and my Father the Husbandman Every branch that beareth fruit he purgeth it that it may bring forth more fruit If it bear none be takes it away c. John 15.6 Nor will it suffice that for a while we bring forth fruit unlesse we continue so Branches that are grafted Slips that are planted if they live are never at a stay but alwayes encreasing to imitate our daily and incessant growth in Grace Therefore is the Gospel of the Kingdom likened to a grain of Mustard seed to Leaven spreading through a whole Lump the Corn rising and growing first the blade then the ear and then the full Corn in the ear and never at a stand till it be quite ripe If young Imps newly grafted do not thrive and encrease it is a signe they are not well joyned they have not communion with the Root Communion with the Root may be another reason why the Apostle chooseth this Metaphor of Planting The fruit be it more or less receives all its vigour from the Root while it derives from thence it flourisheth and multiplyeth when it ceaseth to draw from thence it withers to intimate therefore the power of all well-doing of all the fruit we bear is derived from the Merits of Christ and his Passion not from any natural vigour of ours therefore we hear of planting into his Death Into his Death leads us to another observation concerning Mortem That into any other resemblance of Christ it will not suffice us to have been planted if we shrink from this it will not serve turn that we have been planted into his life or his lesser sufferings As his causeless envy his undeserved infamy persecution stripes and wounds if we reach not to a Communion with his Death First by Mortification that the flesh be curcified with the affections and lusts and we can say no longer I but Christ lives in me and the life that I now live is no more to my self but to him that dyed for me and rose again And then by constancy in Obedience that we be faithfull to the death that neither famine nor nakednesse peril or sword be able to separate us from his love This is in samilitudinem mort is into the likenesse of his Death without which all communion with his life will do no good Farther yet It may be doubted why Saint Paul adds In Similitudinem not into Christs Death but into the likenesse of his Death It is as some think to comfort those who by a mortified life striving after their Pattern reach it but imperfectly That though they attain not a full Communion or Identity with their Copy they may not be disheartened while they reach a similitude For a similitude may be enough for us Christ dyed bodily It may suffice that we die spiritually Christ died to make satisfaction We to make good our belief of his satisfaction Christ died for sin we not for but to sin Christ for the sinnes of the whole world we for no sinnes but our own Nor for our own neither by way of expiation for we cannot satisfie Justice but by way of cessation that we commit them no more Christ was crucified on the Cross literally God send our affections and lusts to be crucified mystically So perfectly mortified was he as to know no sin we if we can get so far as not to serve sin it will be well In Christ both nature and mortality was destroyed but not sin for he knew no sin In us not Nature nor Mortality till the time of our dissolution but sin only Christs death and rising again was by his own power I have power to lay down my life and power to take it up again John 10.18 so cannot ours be Our spiritual dying and rising is all by his ayd and assstance and vertue of our planting into him and without him we can do nothing so ye see a wide disparity 'twixt his manner of dying and ours And therefore well may it be in similitudinem not planted into his death but into the likeness of his death But in what points then holds the similitudes of being planted into that likeness ye will ask sith in these it holds not Nay first enquire what be the right wayes of thus planting for there appear more than one As there are two sorts of Crosses belonging to a Christian one of Mortification another of Martyrdome or Tribulation so two kinds of planting into Christs death The one voluntary by beating down our bodies by crucifying the flesh with the affections and lusts and the other involuntary by persecutions molestations and troubles for a good conscience which all that will live godly in Christ Jesus must expect their share of St. Cyprian calls these two several kinds of Martyrdome the one belonging to times of Warre the other to times of Peace In times of Warre saith he Ponenda est anima we must jeopard our lives for a good conscience and imitate Christs Death that way In times of Peace Frangenda carnis desideria the wanton desires of the flesh to be broken and crucified The one of these ye have in St. Pauls Castigo corpus I beat down my body and bring it into subjection 1 Cor. 9.27 There 's the Crosse of mortification and the other in facti sumus spectaculum we are made a Spectacle to the World to Angels
A SERMON PREPARED To be preached at the FUNERALL of WALTER NORBANE Esq BY W. HAYWOOD Dr. in DIVINITY One of the Chaplains in ordinary to his late MAJESTY of Glorious Memory LONDON Printed for Richard Thrale at the Cross-Keyes at S. Pauls-Gate entring into Cheapside 1660. To the truly Virtuous and Worthy Mistress Mary Norbane Relict of Walter Norbane Esq deceased THat I had no desire or meaning thus to appear in print when I first undertook this Funeral Sermon I suppose on my single asseveration will easily be believed But that the Sermon should be at the very instant of the delivery in so honourable so full an Audience defeated and silenced is a thing not so easie to be believed without the attestation of many Witnesses That one single person usurping the Office of a Minister but neither a Graduate nor in Orders nor scant of Age to be nor ever intending as I am informed any way old or new to be should by his clamorous impudence and shameless railing confound such a Solemnity silence the Preacher appearing in the Pulpit and drive all that met to do honour to the memory of so worthy a Gentleman out of the Church without any Sermon is an example of pity and boy-like petulance such as I think can hardly be paralelled Especially sith neither the deceased Gentleman for ought I know nor the Preacher had ever affronted or provoked the said insolent Party in word or deed My own wrong I thank God I least value having learned by experience to bear many causeless injuries with patience But the wrong done to the deceased a singular Ornament to this Countrey and to his Profession together with the injury and contempt of so noble an Auditory consisting of Lords Knights Parliament-men Esquires Gentlemen Officers of the County and Reverend Divines so many as in divers years hath not been seen in Caln-Church the like Congregation such an insolence may not so well be passed over in silence nor so Worthy a Company utterly defrauded of what they came to hear I have therefore yielded to the request of divers friends that the Sermon may be published and not buried with him whose Memory and Vertues deserves never to be buried And I have thought fit to dedicate it to you by whose request it was undertaken and who can best witnesse how little I sued or sought for the employment Beseeching God it may help to mitigate your sorrow for so invaluable a losse and add somewhat to your comfort and remain as a Monument of his good will to you and yours who is many wayes obliged to be and to continue Your truly loving Friend and Neighbour WILLIAM HAYVVOOD A SERMON At the Funeral of Walter Norbane Esq April 13 1659. at Calne Church in Wiltshire prepared to be preached ROM 6.5 For if we have been planted together into the likeness of his Death we shall be also into the likeness of his Resurrection OF Christs Death and Resurrection it is that the Apostle here speaks exhorting us to be planted into the one that we may attain to the likeness of the other The time of the year borders upon the annual Memory of our Saviours Death and Resurrection and it is a season also of planting and growing up but God hath made it to our great sorrow a time of felling and hewing down We have beheld the fall of this worthy Gentleman whose remainders lie here before us as the fall of some great Tree under whose shadow many lesser plants were shelter'd A Tree of no little ornament benefit relief and comfort to the poor Inhabitants of this place wherein he lived And much to our sorrow it adds that there appears not so near again any of like dignity age and fair abilities to compare with him Howbeit if we could be perswaded this cutting down were but a new Plantation and a plantation of great advantage to him how much loss soever to us that might avail somewhat to mitigate our sorrow And that I suppose this Text may help to perswade us for there we hear of a plantation into Christs Death so that Death it self to them that are in Christ is but a kind of plantation and their burial a kind of sowing So our Apostle 1 Cor. 15.42 It is sown in corruption it is raised in incorruption It is sown in dishonour it is raised in glory it is sown in weaknesse it is raised in power So our blessed Saviour Except a Corn of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit John 12.24 Christ himself therefore chose to die and his Burial to him proved but a planting His Body in three dayes rose again with an encrease of Immortality and Christ neither died nor rose for himself but is become the first fruits of them that sleep and the pattern of them that shall rise again For as is the Heavenly Adam so they also that are heavenly And as we have born the Image of the earthy we shall also bear the Image of the Heavenly But there must be a change first for flesh and blood cannot inherit the Kingdom of God neither may corruption inherit incorruption There must be a plantation therefore first into the death of Christ a fellowship with his sufferings as St. Paul calls it a conformity to his Passion which if we patiently undergo the Text then hath a comfortable promise that will not fail us For if we have been planted into the likeness of his Death we shall be also into the likeness of his Resurrection But it will be said Saint Paul speaks not here of our planting into Christ by a natural death but rather by a moral or a mystical for immediately before he instanceth in Baptism Buryed saith he by Baptism into death That like as Christ was raised by the glory of the Father so we should walk in newness of life And at the eleventh ver Likewise reckon ye your selves also to be dead unto sin but alive unto God through Jesus Christ our Lord. So that the planting into our Saviours Death which Saint Paul here intends is by a death unto sin not by a death in the grave And this we deny not And even in this respect we have not only a comfortable Scripture over the dead but full of good instruction also and edification to the living So would Funeral Sermons be They are for the behoof of the living rather than the dead That as the Apostle saith of Prophesie He that prophesieth speaks unto men to edification and exhortation and comfort so by such preaching Christians might not only be comforted but edified likewise and exhorted Now for edification a Scripture more effectual can hardly be found than this For it comprehends the summe of all vertuous and godly living To be planted into Christs Death that thereby we may grow to his Resurrection that is To die to sin and live to Righteousness Cease to do evil and learn to do well Put off the
old Man that we may be planted into the New And what is there more in Christianity to be done Yet though this be the nearest and most genuine Exposition of the Apostle so to understand him as speaking of mortification and rising to a new life the other way of applying this Text to men naturally dying or pressed with great tribulations may not be excluded as altogether improper For even to that purpose also Saint Paul in other places applyeth this very Metaphor of dying and rising with Christ as 2 Cor. 1.8 We are troubled on every side but not distressed Persecuted but not forsaken alwayes bearing about in our body the dying of the Lord Jesus that the life also of Jesus might be manifest c. And though resembling Christs Death and Rising by true Repentance and a holy Life be the most excellent and most profitable way of imitating him as without which outward suffering availe little and therefore that sense needs most exhortation Yet we cannot deny such a conformity to Christs Death by our sufferings to be a neerer way and more fully resembling the likenesse of his plantation As our rising from corruption to glory draweth neerer the likenesse of Christs Resurrection than our rising to newnesse of life onely So our planting into Christs Death by a fellowship of his sufferings and by being brought down to the grave with him is a neerer and fuller resemblance of his passion than the Death of true repentance and mortification to sin only if no other affliction be added But how much more full if both be joyned together As in this our deceased brother to my knowledge they were an afflicted Body and a penitent soule a self-deniyn life and a patient and lamb like death a flesh crucified with the affections and lust and a spirit raised and revived with hope of immortality a soule aspiring to heaven while his body sunk to the earth What nearer what fuller what truer or more immediate planting into the death and Resurrection of Christ And he that is so farre incorporated what Text can fit him better For if we have thus been planted into the likenesse of our Saviours Death We shall be also into the likenesse of his Resurrection We proced to a division of our Text. Two plantations in this Scripture appeare joyned in connexion and inferred one upon the other The one a sad and heavy plantation the other a joyfull and comforting the one in weeping and mourning the other in triumph and rerejoycing the one may be called our Winner plantation the other our Summer If not rather the one our seed time the other our harvest out Winter planation or seed-time For if ye have been planted together into the likenesse of Chirsts Death And our Summer plantation or harvest Ye shall be also into the likenesse of his Resurrection The former of these containes our conflict the later our Crown Not more bitternesse and pains in the one than comfort and sweetnesse in the other We begin with the former which is our Winter plantation or sowing in tears For if we have been planted into the likenesse of Christ's Death Where the first word that meets us is the Conjunction Si implying a Condition Si complantati fuerimus If we have been planted Giving us to know that these two plantations are so connected one to the other as our labour and our reward our warfare and our victory that without having our part in the former there is no hope of attaining the latter unlesse we first communicate in the Winter plantation of our Lords Death at the summer plantation of his Resurrection there will be no arriving Except we first suffer with him no hope of reigning It is the Apostles way of arguing for some length together whereby he perswades Timothy to endure hardnesse as a good souldier of Jesus Christ 2 Tim. 2.3 If a man strive for Masteries yet he is not crowned except he strive lawfully The husbandman that laboureth must be first partaker of the fruits Remember that Christ first died before he rose againe and it is a faithfull saying If we be dead with him we believe we shall also live with him So the two plantations are inseparable and rightly we may conclude if any man misse his part in the later it is for lack of the former if any attaine not to the Resurrection of Christ it is because he failed in the suffering which may be the reason perhaps why the Apostle thus puts it upon an If as a thing to be doubted of If we have been planted into his Death For so hard appeares the condition and so rate the number of them that are truely so planted that it may well be doubted and doubted of the best of us all Insomuch that the Apostle speaks here in the first person as if he doubted of himself for company If we have been planted fully and throughly into the likenesse of Christs Death And it is but what ye find in the third to the Phillipians All things I account but dung that I may be found in him with the fellowship of his sufferings being made conformable to his death If by any meanes I might attaine to the Resurrection of the dead Not as if I had allready attained or were allready perfect But I follow after if I may apprehend Phillip 3 12. If I may apprehend So that he doubts of his own sufferings likewise and whether this first plantation be compleat with himself Ye see therefore that he useth the preterperfectense also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we have been planted Have been that we desire to be that we intend to be every one will be ready to say and no If no doubt upon that All the feare is whether or no we have allready enough of this plantation Which makes him say in another place I fill up that which is behind of the afflictions of Christ in my flesh Coloss 1.24 As if somewhat in this kind were still wanting on his part and therefore well may he utter it with Si si Dubitantis If we have been allready planted sufficiently into the likenesse of his Death Doubted it may be the rather because of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here added Si complantati faith the latine if we have been planted together which is diversly expounded together with Christ or together with one another Together with Christ If we have been obedient as he was to the Death not shrinking from our pattern so much as in a wish but resolved with him who when he saw the cup coming prayed not my will O Father but thine be done And then together with out brethren If we have not deserted out companions in suffering As St. Paul complaines of Demas that he had forsaken him and embraced this present world 3 Tim. 4.10 And at my first answer to wit before Nero No man stood with me but all forsook me Si complantati may teach us that suffering together in a good
Christ and his Church shall be consummate and they are seven three in the soul and four in the body three in the soul to answer to the three divine Vertues which sanctifie the soul in this life namely Faith and Hope and Charity Unto Faith shall answer clear and beatifical Vision whereby we shall see God face to face Unto Hope fruition whereby we shall enjoy that we see and apprehend that whereof we are apprehended Unto Charity union implying fulnesse of joy and delight in the presence and possession of him whom our soul loveth Thus shall the spirits of just men in these three be made perfect In the Body shall be four more Perfections or Dowries curing all defects and penalties incident to this mortall flesh which are specially four viz. Heavinesse Grossenesse Passibility and Ignominy Heavinesse disabling it to move upwards or to make any great speed in passing any way This shall be done away by agility whereby the body shall become light and speedy as the wind able to be whereever the soul would wish it in a trice Secondly Grosseness not suffering it to enter in at a narrow place or to passe as water doth through a chink but by reason of its stiffe and grosse consistence it is barr'd out with doors and locks This shall be remedied by the gift of subtility whereby the substance of the body when ever the soul pleaseth shall become plyable as Oyl or Water to enter in at any cranny or chink and yet not loose its Figure but return as it lists to its shape and consistence again Thirdly Passibility or frailty exposing our bodies to be harmed and injured by heat or cold hunger or thirst fire or water sword or spear This shall be removed by the gift of impassibility our flesh shall no more be lyable to hostile injuries Violence shall not hurt it Time shall not waste it Hunger shall not pine it all diseases aches pains and infirmities shall be far away This is more than incorruption for the bodies of the wicked shall have a kind of incorruption they shall not die nor waste away yet they shall not be impassible for they shall be tormented with Hell-fire But the bodies of the Righteous shall be impassible never to know pain or sorrow more all teares shall be wiped from their-eyes Fourthly Ignominy our bodies are now subject to shame and noysomnesse there is a Turpitude in the nakednesse of the body 't is lyable to evil smells and unâ—omely deformity this shall be done away by the gift of Charity or Resplendency whereby these bodies shall be all bright comely and lovely filled with fragrancy and glory Câ—lestial more beautifull in their very nakednesse than any Apparel can render them So then in these four the body shall have all the perfections our hearts can desire even the excellencies of strength health activity and beauty The perfection of strength it shall have in subtility it can penetrate or passe through any thing The perfection of health in impassibility it can be harmed by nothing The perfection of activeness in agility it can be where the soul desires in a moment The perfection of beauty in Charity or Resplendency far exceeding all mortal comeliness whatsoever Now that we may not seem to go quite without book as if no ground of all this to be had in Scripture Observe that we are to be planted into his Resurrection who shall change our vile bodies according to the likeness of his own glorious Body and Christs glorious Body after his Resurrection had all these Agilities for he appeared to Mary Mag dalene suddenly and as suddenly vanished It was with the Disciples at Emmaus at Jerusalem with the eleven with her at the Sepulchre and all in a short distance of time Secondly Subtility it had for it passed through doors fast locked through the Sepulchre barr'd and sealed and was not restrained any where Thirdly Impassibility for as Christ now raised dyeth not so death hath no more dominion over him no sicknesse infirmity or injury is his glorious body any more subject to Fourthly Charity or Resplendency for it was not less glorious be sure than it was in Mount Tabor a shadow of the Resurrection and there his face shone and his Rayment became white as the Light only it was in his power now so to shine when he would and when he would to cease and in that respect the more glorious such a body If then we are to be planted into the likenesse of his Resurrection if as we have born the Image of the earthy Adam we shall also bear the Image of the Heavenly This is his Image this his likeness and into this if we have been rightly planted into the likenesse of his Death we shall grow up by the power of his Resurrection which God of his mercy grant unto us all even for the same our blessed Saviours sake Amen Turn we now to a word of Application upon this present subject of mortality here before us and so I shall commit you to God I am not ignorant how hard it is to satisfie the expectation of so judicious and full an Auditory touching so full a subject and worthy so great commendations as the life of this Reverend Gentleman whom we are now to speak of Nor am I troubled at the prejudice of some to whom he was lesse known and whose opinions are not much to be valued I must not fear to bear witnesse to the Truth having for these eleven yeares past so well known him and for some yeares lived so near him and so throughly acquainted with him for his judgement in matters of Religion as I believe toward his latter time no man in England more nor may I mince the matter because he was my special friend one to whom for many real favours and neighborly curtesies I was much obliged I care not whose thoughts may charge me of flattery or self-seeking so long as my own Conscience chargeth me not for delivering any untruth or smothering ought worthy commendable remembrance for fear of detracting tougues But I yield them too much respect in so long Apologizing I shall for brevitie sake passe over many things in his younger time worthy mention because I was no eye-witnesse of them As that his natural parts were so eminent by Gods great blessing as to out-strip many of his rank at School when he was a child and being quickly removed from School to the University from the University to the Innes of Court that he there grew so eminent as to be called to the Bar betimes with much honour daily increasing in repute and renown till be performed his publique reading with great applause nor could he have missed the degree of a Serjeant had times been as favourable as his worth was great That though one of the youngest sonnes of his Father and by a second Wife yet so highly he gained hi Fathers good opinion by his constant dutifulnesses and his known ability and worth that