fear nothing but fin for why should a man fear Death which doth but restore him to him that made him time at mortem qui deum non timet sed si sperare desideras desine timere Let him fear Death that fears not God for nothing makes Death so terrible as a bad Life Let then the fear of God inlarge thy heart and then thou needst not fear the day of Death for here is the difference the good Mans hope is ever in Death but the worldling ends his hope and happinesse when he dyes As Ahab said to Elias so saith he to Death hast thou found me O mine enemy whereas the other saith as David said to Aâ—imaaz let come and welcome for he is a good Man and cometh with good things Aristotle indeed was wont to call Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of all terrible for so it is to the Faithlesse and wicked Man to whom it is but the beginning of endlesse torments but not to the childe of God to whom it is but a change a passage to a better life it cannot be terrible unto them for sin the sting is pulled out and though it may kisse yet it cannot hurt them therefore Christ bids them be of good cheer for I have overcome death mors morte redempta O Death I will be thy Death so that now to Gods children it is an advantage That which was the wages of Sin is now made the reward of Righteousnesse so saith Nazianzen ita paena ipsa in mâ—ser cordiâ—m â—essit These were therefore the comfortable words of a Mother to her dying Son peto nate suspice coelum c. I prethee my Son look up into Heaven for thy Life is not taken away but changed or a better for saith Chrysologus transfertur vita morte non aufertur Life is but changed not taken away by Death when the Sun Sets he Riseth he Sets in our Hemisphere and Riseth in another so the faithful though he Sets here yet he Riseth in Heaven O then the more then thrice happy condition of Beleevers who can look Death in the face with a smiling countenance whilst they look through it at Glory who can behold God as their Father the offended their surety the Judge their Saviour who can therefore resigne their Soules with that Swan-like Simeon into the hands of their Redeemer Now lettest thou thy Servant depart in peace for mine eyes have seen thy Salvation Consider this and tremble thou prophane Atheist whose destruction draweth nigh for whom is reserved the blacknesse of darknesse scoff not too fast Christ shall have his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his appearing desuper ac superne saith Chrysostome above and below the appearing of his Glory the brightnesse of his coming rendring vengeance to such who know not God but mock at his coming Consider this thou carelesse and secure Christian and do no longer dally with thy Repentance for after Death there is no place left for it think not to be of the Church Triumphant unlesse by Faith thou art a Member of the Militant think to dye the Death unlesse thou dost strive to live the life of the Righteous for he that will dye comfortably must live piously a lively Faith in this provides Salvation which after is not to be obtained Death is a summoner to Judgement this Life is the way whilst we are in the way let us make our attonement and defer not saith the Son of Sirach til Death to be justified O consider this all you that hear me this day and neglect no opportunity to have an interest in Christ by Faith that when Death shall come to summon us it may prove but a sleep the Grave a Down Bed and the Resurrection a triumph at which time we shall be caught up in the Heavens to meet the Lord and ever remain with him in everlasting blisse and happinesse I have now done with my Text and come to speak something concerning the present occasion The Papists tell us that Images are laicorum libri Lay-mens Books I am sure that dead Bodies are vivorum libri living mens books wherein every every one may read a true lesson of his inevitable mortality sero aut citius sooner or later to the same place for Death is impartial and spares neither Peasant nor Prince When I look upon your habit and countenances I cannot but read in them the Emblemes of true grief and sorrow but when I behold this pious Ceremony it doubtlesse bespeaks not onely your Charity but likewise your hope and expectation of a Resurrection to life else why this Funeral pomp and solemnity indeed Tears and Lamentations are opposite to hope but a ceremonious respect doth both manifest and bespeak it for if the dead rise not why are ye then Baptized for the dead why do you wash them Calvin on the 9. of the Acts intimates the reason ut in morte ipsa visibilis aliqua resurrectionis imago piorum animos in bonam spem erigeret That in Death it self some visible representation of the Resurrection might erect the mindes of the faithful unto a good hope undoubtedly beleeving that that very Body should hereafter appear as unblameable before the Tribunal of Jesus Christ as after washing it seemed clean and spotlesse before the eyes of men Tell me saith Saint Augustine De Civ Dei 1. Why was Tobyt registred for burying the Dead why the Women for anoynting Joseph for embalming the body of our Saviour Non quod ullus cadaveribus sensus not that the Bodies were sensible of this courtesie but to shew that our Bodies though dead belong unto the Lord and to confirm our Faith in the Resurrection Thus whilst our Faith adorns a Funeral a Funeral may encrease our Faith Those dispositions therefore are little below Barbarous which snarle at a decent interment of the dead for whom notwithstanding I have not so much charity to pray that it may not be their fate to be buried like an Asse having neither Sepulcher nor Sexton as it was said of Jehoiakim they shall not lament for him saying Ah my Brother or Ah my Sister they shall not lament for him saying Ah Lord or All his glory but shall be Buried with the Burial of an Asse drawn and cast forth beyond the gates of Jerusalm I doubt not but it is expected that I should speak something concerning this our deceased brother but I wish there had been choice made of one whom custome had better vers'd in these funeral Panegyricks and parts enabling to have limâ—'d forth his worth in a more lively Chararacter But since 't is my task give me leave to strow some flowers upon his Herse and be your remembrancer of his vertues whose name shall not rot like the wicked but like a jewel shall remain unto posterity for the righteous shall be had in everlasting remembrance So that to mention yea to commend the dead we have warrant not only from the custome of the Greeks the
AN ANTIDOTE AGAINST IMMODERATE SORROW for the Death of our Friends Taken from an assured hope of our Resurrection to Life and Glory DELIVERED In a SERMON preached in the Parish-Church of North-Wraxall in Wiltshire The 12 th of Aprill 1660. At the FUNERAL of S WILLIAM BVTTON Baronet By FRANCIS BAYLY his Houshold Chaplain Transfertur vitae morte non aufertur Chrysologus All the dayes of mine appointed time will I wait till my Change come Job c. 14.14 St. Aug. Serm. 33. de ver Apost Deus factus homo mori resurgere voluit ut qued futurum esset homini in hominis carne ostenderetur deo tamen non homini crederetur But now Christ is risen from the dead and is become the first fruits of them that slept 1 Cor. 15.20 London Printed by W. Godbid for Richard Thrale at the Cross Keys at St. Paul's Gate entring into Cheapside 1660. An Antidote AGAINST IMMODERATE SORROW THE TEXT 1 Thess c. 4. v. 14. For if we beleive that Jesus dyed and rose again even so them also who sleep in Jesus will God bring with him CUratio funeris Vivorum solatium the funerals of the dead are then best performed St. August civit dei l. 1 Cap. 12. when the living are most comforted and what greater comfort at a funeral then to treat of a Resurrection without the hope of which Christians of all men were the most miserable for this is it which doth recompence our wet seeds-time with a serene and joyful Harvest Should I therefore study to chear your drooping spirits and wash away those briny tears from your blubbered Cheeks for the losse of our dear friend or to comfort and fortifie your hearts against the sad approaches of impartial death which way could I better compasse my design then by telling you though we must dye yet we shall rise again that this mortal must put on immortality and that those that sleep in Jesus God will bring again with him to glory When the Ship wherein our blessed Apostle St. Paul floated upon the raging billows of the foaming Ocean was driven by a tempestuous Euroclydon insomuch that not only the Soldiers but Mariners despaired of safety how comfortable think you if credited was that saying of the Apostle there shall not be the losse of any mans life save only of the Ship and shall it be lesse to us that though for a time Acts 26.22 out body the Ship of the Soul which carries her about in the raging Sea of affliction be at length swallowed up of the grave yet our souls shall safely arrive at the haven of happiness and at the last day the Sepulchre that devouring Leviathan must disgorge her self of her prey that so the happiness both of Soul and body may be consummate and compleat and both together partake of that inheritance which is laid up for those that love his appearance With what cheerfulnesse doth the laborious husbandman undergoe his Winters employment out of an expectation of a Summers return would the Soldier think ye undergoe the Battail with so much courage and resolution were it not to gain the Victory and wear the Crown an Heir though in present want to day yet receives comfort from the expectation of a next dayes Inheritance we though by nature we are the children of wrath yet by grace and adoption we are the Sons of God and Heirs to heaven and death doth but convey us to the possession well therefore might St. Peter tearm the hope of life after death Spes viva a lively hope for the hope of life immortal is the very life of this life mortal and that joy and gladnesse with which it doth affect the heart is vitae eternae initium the very beginning of eternal life That answer doubtlesse of the Angel at the Sepulchre to those early but superfluously pious women who came to reimbalme the body of our Saviour resurrexit non est hîc he is risen he is not here was received by them not onely 〈…〉 but joy and may still sound much of comfort to us his being the very pledge and assurance of ours who by the Apostle Saint Paul is termed primitiae dormientium the first-fruits of them that sleep Sen. Nat. Quest lib. 6. cap. 1. the Stoick therefore erred when he said non majus mortalitatis solatium quam ipsamertalitas that there is no greater comfort against mortality than mortality it self for the consideration of our immortality is a greater it is indeed a strong encouragement against mortality to think that we must dye yet it is a far greater that we shall live again that may cause us to neglect the stroke of death but this to embrace it for the best way to make death seem easie is to look through death at glory not to think so much that we shall dye as to believe that we shall rise again the former may take away the fear of death this mitigates our sorrow I would not have you ignorant brethren concerning those that are asleep that ye sorrow not as others that have no hope for if we beleeve that Iesus dyed and rose again even so them also that sleep in Iesus will God bring with him The sum of my Text is a reason pressing Moderation of Sorrow taken from the certainty of Resurrection to life of it he layeth two grounds First The Resurrection of Christ If you beleeve that Christ dyed c. Secondly The power of God will God bring with him and withal limits out the persons to whom this blessing belongs those that sleep in Jesus Having now shewed you the sum of my Text and drift of the Apostle give me leave to explain the meaning of some of the words as they lye in order and then I shall lay down a proposition or two to enlarge my selfe upon Si enim if ye beleeve and your mindes are not infatuated but Lyra would have si to be taken here for quia because because ye beleeve for saith he it belongs unto the Articles of Faith to beleeve that Christ dyed and rose againe even so those that sleep or depart out of this world for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original to sleep signifies likewise to dye to depart out of this world and it is a word which is proper to expresse the death of the righteous whose death is but a repose of their Bodies in their Graves and a rest of their Souls in Gods hands But why doth the Apostle expresse the death of Christ and the faithfull by two several names he sayes of Christ who rose and shall never dye mortuum fuisse that he dyed if ye believe that Jesus dyed but the faithful he only calls dormientes sleeping Haino gives this reason Christum appellat mortuum saith he he calls Christ dead because whilst we hear and know that he was dead and rose again we also may hope that we shall rise againe by vertue of his Divinity but he
calls the Elect dormientes sleeping because no man can so easily stir up his friend from sleep as they shall be raised from the sleep of death In Jesus some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jesus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Jesus because when men dye for Jesus by occasion of him or for Christianity sake God will bring them with Christ to a glorious Resurrection But others take the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Jesus that is in the faith of Jesus sub spe fidei hujus saith Saint Ambrose Adducet cum eo shall bring with him into Heaven to enjoy that blessed immortality not that the Resurrection shall be partial that the wicked shall not rise for all shall rise but all shall not be brought with him for adduci significat raptum inductionem undique in nubibus cum honore ad judicem saith Oecumenius upon this place for true beleevers shall be snatcht up in the Clouds to meet Christ with honour but unbeleevers shall exspect him coming down as unworthy to meet him for all which I shall observe these three things First The Resurrection of Christ is not onely the pledge and assurance but the effective principle and the procuring cause of our Resurrection Secondly Those and onely those who by a true and living Faith have an interest in Christ shall God bring with him to glory Thirdly The death of the faithful is but a sleep a repose of their Bodies in their Graves and a rest of their Souls in the hand of God I shall first of all and chiefly insist on the first of these treating of my second in the close of my first and refer the last to a particular Application and first of the first of these The Resurrection of Christ is not onely the pledge and assurance but the effective principle and the procuring cause of our Resurrection If ye beleeve that Christ dyed and rose again even so those that sleep in Jesus will God bring with him But stay here seems to be a rub at the entrance and that on which all is to be built is questionable for all depends upon a for and an if for if ye beleeve the Family of Love beleeve it not accounting the Histories of Christs death and Resurrection a meer allegory Cerinthus the Heretick acknowledged that Christ should rise but not that he was risen so thought and so think the Jewes at this day grounding their belief upon the false relation of those suborned Soldiers his Disciples came by night and stole him away O infelix astutia saith S. Augustine O unhappy craft O insana stultitia saith Rhemigius fond dream of sleeping Watchmen O sleepy and sottish spirits that can beleeve such drowsie witnesses and give no credit to them that were waking Si milites dormicbant saith Chrysostome if the Soldiers slept how could they perceive the theft if not perceive it how could they witnesse it how came the Grave cloaths to be laid in such order if they had taken away the body linteamina non reliquissent they would not have left the Linnen cloaths if stoln sudarium involvere non curassent they would not have taken such a care to have laid them in order and therefore the same Father concludes non enim adeo stultus fuisset fur ut in re superflua tantùm laborasset if the world had a thief so honest yet not so foolish to have taken such care in a matter so superfluous yet if both quam oportunitatem habuisset what time could he have to strip off those cleaving Cere-cloths so many Soldiers so many Watchmen being present and therefore not taken away nor yet stoln but is risen not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is raised but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is risen and as it is in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who rose again and this shews us the difference between his and the Resurrections of others others before were raised but he rose againe we need the help and power of another but Christ by his own power for saith he Have not I power to lay down my life and to take it up again they rose iterum morituri to dye again and therefore saith Aquinas that was but an imperfect Resurrection but Christ rose to dye no more Death hath no more dominion over him saith the Apostle it was impossible saith the Psalmist that he should be holden of it or that his holy one should see corruption It is for a sinner to say to Corruption thou art my Father and to the Worm thou art my Mother but for our Saviour he took no Corruption with his Flesh the Flesh therefore that he took felt no Corruption he had not lived among us had it not been to dye for us he had not dyed but to rise againe a necessity there was for both ought not Christ first to Suffer and then to enter into his glory a Grave could not engrosse him whom a Throne did expect the jaws and belly of Hell could not alter much lesse consume his substance for this mortal must put on immortality not that the Humane nature was changed into the Divine but the substance being the same the qualities were altered resurrectio domini non finis fuit carnis sed commutatio saith Leo the resurrection of the Lord was not the annihilation but the change of the Flesh The Body was adorned with refined qualities but not divested of its former nature that body which before could be wounded is now incorruptible that Body which before could be slain is now immortal therefore saith Chrysologus gloria resurrectionis sepelivit morientis injuriam the glory of the Resurrection hath buried the disgrace of the Grave To Mary Magdalen he said noli me tangere touch me not to signifie he had cloathed his body with immortality to his Disciples videte palpate see me and handle me to give security he had not changed the substance but the quality in the one saith Aquinas he shewed gloriam resurgen is the rare endowments he had adorn'd it with upon his rising Aq. 3. p. q. 55. art 3. in corp in the other he declared veritatem resurrectionis the evident truth of his resurrection But suppose that Christ dyed and rose again and we beleive it Quid nobis What benefit is all this to us Yes very much because we by Faith have an interest in both for saith Calvin Non sibi Christus sed nobis mortuus est resurrexit Christ dyed and rose again not for himself but us for all the hope of ours depends upon that of his so saith the Apostle 1 Pet. 1.3 We are begotten again to a lively hope by the resurrection of Jesus Christ from the dead and the Prophet Isaiah tells us there goes an influence from this resurrection which shall have an operation like that of the dew of the Spring which when he will let fall the earth shall yield
her dead on the Crosse we may see him suffering for sin in his Resurrection triumphing over Death although by his death he merited and by his suffering the curse was taken away yet by his resurrection the hope of life is begotten again in us Calvin gives this reason Quia ut ille resurgendo c. because as he by rising became deaths Conquerour so the victory of our Faith doth consist in the resurrection agreeable to that of the Apostle who dyed for our sins but rose again for our justification 'T is true the death of Christ is the fundament but his resurrection is the complement of our salvation and therefore Aquinas amongst other reasons why he gives that it was necessary that Christ should rise again makes this the last but not the least ad complementum salutis nostrae for the perfecting of our Salvation for saith he Christ by rising himself bequeathed unto us an everlasting one he is therefore tearmed the resurrection and the life because to us he is the Author of both Hence St. Paul Col. 3.4 When Christ who is our life shall appear then ye also shall appear with him in glory and as it is further expressed Heb. 5.9 He being made perfect became the Author of eternal salvation to all them that obey him for as in Adam all dyed so in Christ shall all be made alive therefore Col. 3.18 he is called head of the Church and first-born from the dead not only because he raised himself from death to immortal glory but because he is principium effectivum c. the effective principle and cause of the rising of all his Members not only the meritorious cause who by his passion and victory over death merited a glorious resurrection for us as it is Rom. 8. Not only the exemplary cause for the glorious resurrection of Christ doth shew unto us an example of our future Resurrection unto glory is it is Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body but the efficient cause hence by the Apostle he is called primitiae dormientium the first fruits of them that slept 1. Cor. 15.20 But now is Christ risen from the dead and become the first fruits of them that slept now he is called the first fruits of them that sleep because as under the Law the offering of the first fruits was the cause of blessing and consecrating all the rest of the fruits primitiae enim frugum non consecrabantur Deo ut solae essent sanctae sed ut reliquus anni proventus sanctificaretur Zanchie the first fruits were not consecrated unto God that they alone might be holy but that all the encrease of the year might be blessed for thus were they made sacred one sheaf is taken out from the rest which sheaf was called the first fruits that in the name of the rest in lift up alost and shaken to and fro before the Lord that done not only the Sheaf so lifted up was holy but all the Sheaves in the Field were holy no lesse than it and the rule is Rom. 11.16 If the first fruits be holy all the lump is so too thus fareth it in the resurrection We are all dead saith the Apostle dead sheaves all one and that is Christ was in the manner of a sheafe taken out of the number of the dead and in the name of the rest lift up from the grave by virtue whereof the first fruits being restored to life all the rest of the dead are entitled to the same hope in that he was not lift up for himself alone for Christ rose not as a private person to himself alone but as a publick example representing and effecting it to us all the same nature and property shall be derived from the roots to the branches from the head to the Members the rising were untoward and preposterous should not the head rise first it were imperfect and fruitlesse should not the Members follow after decet quemadmodum praecessit caput saith St. Bernard it is but natural proportion that as the head is gon before the Members should follow after which are quickned by the same spirit First to the life of grace then of glory But if the Spirit of him that raised up Jesus from the dead dwell in your mortal bodies he that raised up Jesus from the dead shall also quicken your mortal bodies Rom. 8.11 Whereas Oecumenius observes he says not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put a difference between raising the just and the unjust all shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their rising again but all shall not be quickned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a larger extent then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not to life alone but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to life and glory and they are those that sleep in Jesus saith the Apostle that adducet cum eo God will bring with him such who have an interest in him by faith which is the limitation of the persons to whom this blessing belongs my next part which I promised to handle and now offers it self to our Consideration which I reduced to this proposition 2. Only those who have an interest in Christ by faith will God bring with Christ to glory The wicked shall awake out of the dust and rise again but to endlesse torments it were well with these wretches if the Sea and Grave might still retain them better still to say to the wormes you are my brethren and Sisters and to corruption thou art my mother then having broke alliance with them to be in a far worse family of the damned Spirits when God shall dismisse them with a goe ye cursed into Hell fire prepared for the divel and his Angels it is remarkably set down Matt. 27.52 That when Christ rose many dead bodies of the Sts. arose not one wicked man to premonish us that none shall rise with him to glory but such who are incorporated into him by faith Therefore saith he whosoever beleiveth in me shall never dye Joh. 26. That is the second death for he that hath part in the first resurrection over him the second death hath no powen it was to the faithful Servant that Christ said enter into the joy of the Lord but cast the unprofitable Servant into utter darkness where shall be weeping and gnashing of Teeth Matt. 25. It was the Interest of St. Paul had in Christ by faith that enabled him to his cupio dissolvi I desire to be dissolved and therefore was he assured of the Crown because he had kept the faith I have fought a good fight I have finished my course I have kept the faith henceforth there is layed up a crown of glory for me nothing can unty this knot or break this union which a true faith makes between Christ and a Christian nor life nor death nor powers nor principalities saith the Apostle this enabled Moses to contemn the
pleasures of Pharaohs Court because he knew that in heaven he had a better and a more enduring substance True St. Paul tells us that he is the Saviour of all but especially of them that beleive for he is the Saviour of all in that he offered up a full price for an universal redemption but the wicked have lost their interest by reason of unbeleif all shall rise to judgement the wicked to the judgement of condemnation but the faithful to the judgement of approbation or absolution which in Scripture is tearmed the judgement of life Joh. 5.28 for the hour shall come in the which all that are in the graves shall hear his voyce and come forth the good to the resurrection of life and the evil to the resurrection of condemnation he knows how to distinguish between the rares and the wheat between the Sheep and the Goats as he hath a burn for the one so he will burn up the other with inextinguishable fire as hehath a venite for those on his right hand so he hath an ite maledicti goe ye cursed for those on his left hand for he is judge of all and shall raise all he is head of his own Body and shall quicken them as Judge he shall draw all to his Tribunal seat and in flaming fire shall render vengeance to them that have not known God as it is 2 Thes 1. as head he knows his own Members and the Clouds shall catch them up and they shall for ever remain with the Lord for the very Spirit of our Regeneration is the very earnest of our Resurrection to Glory giving unto us a beginning of Spiritual life and a right unto the Resurrection of life eternal Therefore saith Tertullian per regenerationem corpora nostra inaugurari huic resurrections by Regeneration our Bodies are consecrated to this Resurrection and Death conveies us to the possession of that place which is prepared for those that beleeve on him therefore saith our Saviour I go to prepare a place for you that where I am there you may be also which in Scripture is called an Inheritance to shew the right and title we have unto it not by Purchase but of Grace not according to our merits but the abundance of his mercy a Kingdome yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingdome of Heaven to which the faithfull only have a right and title and that by deed of gift Fear not little flocks saith our Saviour for it is your Fathers good pleasure to give you the Kingdome which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be shaken such whose joyes Eyes hath not seen nor Ears heard neither hath it entred into the heart of Man Indeed we read Heaven sumptuously set forth unto us Rev. 21.18 the gates and foundation thereof of Pearl and Precious Stones not that there is any such thing in Heaven or that Heaven is any such thing but God is pleased to condescend so far to our weaknesse yea to sense it selfe as to pencil and limn it forth unto us by such things as seem most precious unto us for God need not be beholding to Stones though precious to make Heaven glorious for God himselfe sills Heaven with glory and makes it infinitely glorious God in glory is the glory of Heaven to conclude it is the fruition of God the Father it is the fruition of Christ that Pearl of price it is the fruition of the holy Ghost the Spirit of Comfort it is the perfection and fulnesse of Grace it is an eternal Sabbath a Rest a Rest in the Lord in whom there is all Rest it is a Rest after all motions all pantings after him here are but Rests in him there But I shall not spin out the small scantling of my time into those thin and aery discourses with the Schoolmen by describing the rare qualities that our Bodies shall then be adorned with let that of the Apostle suffice 1 Cor. 15.42 43. It is sown in Corruption it is raised in incorruption it is sown in dishonor it is raised in glory it is sown in weaknesse it is raised in power Nor with others positively and presumptuously by defining the Time and Place of our Resurrection since my Text mentions neither onely it sayes it will be but when God onely knows for non vobis datum saith our Saviour Christ to his Disciples to you it is not given to know the times and the seasons which the Father hath put into his own hands Acts 1.7 The Angels are ignorant of it yea the Son of God knows it not as Man say some or ut nobis aperiat that he may declare it unto us say others novit sibi nescit mihi saith Saint Ambrose he knows it for himselfe but not for me and by it checks our curiosities that we might not endevour to fathome that which the Angels are content to be ignorant of The omniscient wisdome of God keeps us ignorant of the time that we might not alwaies be sleeping in the bed of security but by an holy preparation to make our selves worthy of Christs invitation whensoever he shall be pleased to call us for we are apt to defer things to the last period of time and like those foolish Virgins whose sloth and security debarred their entrance ideo nescis ut semper sis paratus saith Saint Augustine thou art therefore ignorant that thou maist alwaies be prepared and this was our Saviours meaning in the 13 of Marke Take heed watch and pray for ye know not when the time is that so whensoever it shall be we may be found in him by Faith and then we may be sure that God will bring us with him to glory Use 1 And as the uncertainty checks our curiosity so the certainty of it serves to confute the error of the Sadduces who held that there was no Resurrection nor Angels nor Spirits Act. 23. some such there were in Saint Pauls time how say some among you that there is no Resurrection 1. Cor. 15. and I fear me too many in this our age and so take away all hope of happinesse all encouragement unto goodnesse Qui enim arat arat ut metat qui pngnat puguat ut vincat Chrysost in every action the vertue of working is from a thing to come he that ploughs ploughs to reap he that fights to overcome take away the hope of the Resurrection and farewell all care of godlinesse dispossesse men of this hope then farewell Faith and Honesty and welcome that Epicurean Song Let us eat and drinke what though to morrow we dye Calvin therefore tells us that whosoever denyes the Resurrection Ecclesiae jugulum recte petit cuts the very throat of Religion Saint Paul therefore tells us the many inconveniences that follow this absurdity once granted 1 Cor. 15. if the dead rise not Christ is not risen then our Preaching and your Faith is in vain then those that are asleep in Christ are parished Christians then of all men
prodigal Spend-thrift who dost spend all thy time in hunting after the vanities of this world whose God is thy belly and glory thy shame what felicity what contentment canst thou find in it perhaps son a time thou mayest please thy pallace with some delightful vast delight thine eye with some exquisite Beauty and hug thy self with that Eplcure an Lullâ—bie edâ— bibe lude soul ear drink and take thy rest thou hast much good laye drup for thee for many years but what follows thou sool this night shall thy soul be taken from thee Thou covetous wretch and griping miser thou that are alwayes gaping after the much of this world and knowes no other God but thy weaâ—â— who do's not use but serve the world what foelicity canst thou find in that wherein there is no fulnesse why dost thou 〈◊〉 after that with so much eagernesse which is to be preserved with so much care and trouble why dost thou become thus cruel to thy self that thou mayest be beneficial to thou knowest not whom and heapest up riches and knowest not who shall enjoy them therefore our Saviour Christ to take away this carking and caring out of the minds of Christians having first sent them to School to the fowls of the Air and the Lillies of the field who could read unto them a lecture of Gods providence makes this inference therefore take no thought what ye eat or what ye shall drink or wherewith ye shall be cloathed but seek yee first the Kingdome of heaven and the righteousnesse thereof majora quaeritis ad majora nati ye are born for greater things and therfore seek them upon which saith Chrysologus miserumcui cum detur regnum suspirat panem miserable is that man on whom a Kingdom is bestowed who is still carking and caring for bread that saying of Alexander the great when but a Prince was a notable one and may serve for our instruction who when he was invited by some to run in a race with certain Plebejans replyed regis filio non convenire ut in stadio curreret nisi cum regibus it became not the Son of a King to run with any but such who were like himself Princes Is it for one who is running a race for some rich prize to catch at every fly or to stoop to take up every pebble or for an heir apparent to the Crown to play with toyes or to delight with rattles no the child of God moves in a higher Sphear and fixeth his contemplations on better objects they account heaven their home this life a pilgrimage and themselves but strangers therefore saith our Saviour Christ to his Disciples ye are not of this world the wicked are of this world as well in mind as body the children of God although they live in this world yet they are not of this world for saith St. August Qui non diligunt mundum non habitant in â—o quâ—d non diligunt they that do not love the world may not properly be said to dwell in that which they do not affect for our conversation is in heaven saith St. Paul whence we look for the coming of our Lord Jesus who shall change our vile bodyes that it may be made like unto his glorious body Phillippians 3.20.21 Thirdly Use 3 Since the death of the faithful is but a sleep a repose of their bodies in the grave and a rest of their souls in the hands of God why should we thus immoderately grieve and sorrow for the death of our friends for their eternal Good for their Welfare and Happiness Lord if he sleep he shall do well said the Disciple of Christ concerning Lazarus upon which saith St. Aug. Solet enim somnus aegrotantium salutis indicium The sick mans sleep is a fore-runner of his health and Death is no more to Gods Children for it not only mitigates but wholly takes away our griefs Ut remedium videatur non paena St. Amb. de Cain et Abel lib. 2. cap. 10. that it might seeme a remedy and not a punishment Chrysologus tells us that death is therefore called a sleep because no one can so easily raise his friend from sleep as God can us from the grave for saith the Text it is in a moment in the twinckling of an eye But Aquinas on my Text tels us that death is called a sleep because it resembles it in these two things first because he that layes down to sleep doth it spe resurgendi out of an hope to rise again and Death is but asleep somewhat longer then ordinary Man saith Job if he dye shall not be awakened again until the heavens be no more Job 14.12.2 Men usually rise from sleep refreshed with it in a better plight then they were before so saith the Apostle this mortal when it awakes shall put on immortality when I awake up after thy likeness I shall be satisfied with it Psal 17.15 Why then these blubbered cheeks this immoderate Sorrow for the death of our friends since they are but asleep in the Lord and shall be brought with him to glory plangere non est eorum qui spem habent tu autem qui expectas resurrectionem cur luges lamentaris let wretched and hopelesse infidels lament why dost thou grieve that expects a resurrection yea it is the very reason why the Apostle calls death here but a sleep in the Lord because from the hope of the resurrection we might moderate our Sorrow I would not have you ignorant brethren concerning them that are asleep that you sorrow not as men without hope for the godly deceased are not lost for ever but left for a time not gone away from us but sent to heaven before and there secure of their own immortality and sollicitous of our safety desire our society For if that be true that life without Christ is death then this is as true that death in Christ is life for blessed are the dead that dye in the Lord Hast thou then lost a Son or a father a wife or a husband why shouldst thou grieve at their advancement for they have but changed a cross for a crown a vale of misery for eternity of happinesse who could they now speak with us they would advise us with our Saviour weep not for me but weep for your selves I have lost a Clod of earth and inheritance of a Span but I have found an everlasting Crown of Glory Mourn indeed we may so saith St. August Contristemur in nostrorum mortibus we may mourn for the death of our friends because we have lost them but comfort our selves because we shall one day enjoy them Mourn indeed we may for them but moderately so sayes the son of Sirach thus did Abraham for Sarah the Children of Israel for Moses and 't was a custome among the Jews no lesse venerable then ancient man goeth to his long home and the Mourners walk about the Streets Ecclesiast 12.15 't was accounted no lesse then an act of love in
our Saviour when Lazarus was dead because he wept see how he loved him Pietas plorare jubet for love indeed commands a tear but faith forbids a deluge That Counsel which Seneca gave his friend Polybius may serve for a Christians imitation reason hath done enough if she restrain the Excesse of Sorrow but to have it wholy rooted out no man ought either to hope or desire it let our hearts flow let them be stayed let our sighs be drawn from the bottome of our hearts but let them have an end for though we may enbalme our dead friend with a charitable tear yet we 〈◊〉 take heed that we deluge not our faith in the Gulph of despair Sorrow we may so far as it is agreeable with the rules of humanity and true piety but if it exceed the bounds of Christian moderation we shew our selves rather hopelesse Infidels then believing Christians That advice of the Son of Sirach is good and remarkable Ecclesiasticus 38.16.17 My Son pour forth tears over the dead and begin to mourn as if thou hadst suffered great harm thy self and then cover his body according to his appointment and neglect not his burial Make a grievous lamentation and be earnest in mourning and use lamentation as he is worthy and that a day or two least thou be evil spoken of and then comfort thy self for thy heaviness and as it is verse 23. seeing the dead is at rest let his remembrance rest and comfort thy self again for him when his Spirit is departed from him where he shews that there are three things that are due to the dead Sepulture mourning and moderation in mourning the two former you have and are still performing 't is my part though interessed in the losse to moderate the last not to perswade you to become senselesse Stoicks unconcerned in the losse of a friend but true Christians Nam non lugere inhumanum est nimium lugere muliebre illud rigidi est pectoris istud mollis abjecti not to be sensible of the loss of a friend is little lesse then inhumanity to grieve above measure womanish the one argues a flinty the other a faithless heart But perhaps thou wilt say I have lost a dear friend a most loving husband one in whose breast dwelt nothing but goodnesse and piety shall thy passion still make thee senselesse wilt thou make that an argument to encrease thy grief which should be the chiefest motive to augment thy comfort for thus dying they are happy for the death of such are precious in the sight of God who therefore takes them out of this miserable world that he might take them to himself could you love them and yet greive that they are happy could they be thus happy and not dye in truth nature knows not what she would have we can neither abide our friends miserable in their stay nor happy in their departure True if they were perished or utterly lost I could not blame you if you then took up Rachels complaint but since Death is their preferment such love which moves you still to lament is injurious Saint Chrysostome puts this question why Children and Patents Wife and Husband enjoy not one the other so long now as in the dayes of the Patriarchs and gives this reason speaking of Sarahs behaviour towards Abraham Quoniam e◠vivente deum praetulit because whilst he lived she preferred God before him And again speaking of Abraham towards Sarah Quoniam câ etiam vivâ deo magis audivit quà ipsam because whilst she lived he hearkned more to God then her Neither for the love of Husband nor of Wife nor for the care of Childe did any one provoke God to anger and concludes ne diligas maritum plusquam deum nunquam senties viduitatem love not thy Husband more then God and thou shalt never feel Widdowhood for thou shalt either enjoy him or God who will be better to thee then ten Husbands for God many times robs us of those friends which we nay which God himselfe loves best and that both for their and our sakes for their sakes he takes them from the evill to come for our sakes weaning us from the love of the World by depriving us of those Jewells which did seem most precious unto us and therefore let God have them with cheerfulnesse and we shall one day enjoy God with them in glory Thus David comforted himself for the death of his Son I shall go to him but he shall not return to me Lastly Is Death but a Sleep Use 2 why then should the sad tole of Mortality dishearten us or the approaches of death terrifie us do men fear to sleep especially when they beleeve they shall wake again true were Life so pleasant the long sleep of Death might seem somewhat dreadfull doe but ask the Patriarch Jacob. and he will rell that life is not onely short but soure For and evil are the dayes of my Pilgrimage here how prettily St. Augustine emblemes it in his tender Infant nondum loquitur tamen prophetat Tears are the first Rhetorick that he useth by which before he can speak he Prophesies and by a dumb kind of Divination wailes out the story of Mans sorrow here Well therefore might the Graecian call the first day of our life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of conflicts and therefore the Thracians did celebrate the day of their Death with Mirth and the day of their Birth with Mourning yea saith the wise Son of Sirach better is the day of our Death then the day of our Birth Saint Augustine gives this reason for it quia per vitam transitus ad mortem because by Life we passe to Death and by Death we return unto Life some therefore derive the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it brings us unto God that made us for death doth not only free us from miseries but conveighs us to happiness here we have but arrham spiritus the earnest of the Spirit there we have pretium the full price here we dwelt but in Cottages whose foundation is in the Dust but Death brings us to an habitation made without hands now we have conversed with Men there we shall have the communion with Saints and fellowship with the Angels enjoy visionem illam beatificam the immediate fruition of God and Christ let them spruce Agags cry out amara mors Death is bitter faint-hearted Adrians expostulate with their trembling Souls Quaenum abibis in loca whether art thou going O my doubtful and trembling Soul whilst confident and faithful Hilarions cheerfully resigne their Souls into the hands of him that gave them with an egredere anima mea quid times egredere quid dubitas get thee gone O my Soul what dost fear get thee gone what dost thou doubt hast thou served Christ almost these seventy years and now dost thou fear to dye Christians should be of that courage that they should
Romans but Gods ancient people the Jews and the Primitive Christians whose funeral Orations are still extant nay that little good we find in bad men deserves a register David himself penn'd Saul an Epicaedium Saul and Jonathan were lovely and pleasant in their lives and in their death they were not divided ye Daughters of Israel weep over Saul who cloathed you in Scarlet with other delights a Sam. 1.23 To begin therefore from whence he had his beginning he was descended from an antient and Worshipful Family which hath been alwaies accounted no small blessing as a strong obligation and spur to Worthy and Noble actions which were such in him that his personall Vertues did adde a lustre to his naturall Honour After the care of his Parents and Master had fitted him for Oxford he spent some time there under the care and tuition of Dr. Prideaux Thence travailing in the company of Sir Arthur Hopton the Kings Agent through France into Spain and returned by Geneva having his soul untainted either with the pompous superstition of the one or the Phanatick novelty of the other neither affecting the supercilious gravity of Spaniard nor the fantastick levity of the French the usual disease of travail but returning with so much of either as might serve to make him an accomplish'd Gentleman serviceable to his Country had he not lived in an age wherein honesty and loyalty hath been accounted a crime and a bar to honourable Employments Afterwards marrying with a virtuous and pious Lady descending from an ancient and worshipful family in Devonshire living together all their time in true Love and Amity having not only their hands in marriage but as it is said of Jonathan and David their souls knit together in true affection and though God blessed them not with any off-spring yet his love was such to her that he might well have said as Elkannah did to to Hannah am not I better to thee then ten Sons and though he had none of his own yet some Orphans might say of him that they found in him a father witness his care and expence towards his Nephews and Neeces whose Charity was not only confined to his own relations but that it overflowed to others breeding up the child of a neighbour deceased minister at School and not leaving him there but maintaining him at Oxford whose necessity I doubt not will still be supplyed by his charitable Lady Yea such was his charity in general unto all not only those of his own and neighbouring parishes but whomsoever else necessity doth comprize under that title that I beleive none ever went away unsatisfied or not having ample occasion to blesse God for him so that I may say of him as Nazianzen said of himself ne mihi accidat ut dum pauperes egeant ego ditescam illorum inopiae non succurram the necessity of whom he charitably supplyed so far from ostentation or pharisaical pride that I may say of him that his left hand knew not what his right hand did stealing opportunity to supply the necessity of those who formerly had lived in a condition to supply the wants of others For his Hospitalitie towards all rich and poor that which St. Paul so much commends and Abraham so loved yea so loveth still saith Chrysologus Serm. 121. ut parum se beatum eredidit c. that he would scarce think himself happy in heaven if he were deprived of the use and exercise thereof it was such that by it together with his prudence and affability he won so much upon the affections of all that he became the love and darling of his Country who doubtless would have testified it in an ample manner by their free and voluntary choice of him to have served as a Member in this succeeding Parliament on which the eyes of most next under God I hope are fixed for the settlement of this distracted and almost distructed nation had not God thought it fitter by a writ of remove to take him from this Lower to that Upper house and to make him a Member of his own heavenly Court For his Piety towards God he was a constant frequenter of his Ordinances making his house a little model of a Church where besides his own private Devotions Morning and Evening Sacrifices were daily offered unto God and I doubt not acceptably they being presented unto him in the same language and form which the Church prescribed greatly admiring at the Piety and Prudence of the Church in her choice composure from the which none of his Servants could presume to be absent without a severe check resolving with Joshuah I and my houshold will serve the Lord. But when his Sicknesse which began with a Cold and continued with a violent Cough had confined him to his Chamber and his Friends became more fearfull of his recovery I began a serious discourse with him concerning Death and Mortality and a due preparation thereunto he replyed that if God thought it fittest to take him out of this world he could patiently submit to his Will but if God would be pleased to spare him he should be thankful and was resolved by Gods grace to spend that time which he should add to his dayes more to Gods glory much like that of the Prophet David O let my Soul live and it shall praise thee returning me hearty thanks for my spiritual advice and Counsel telling me withall that the oftner my discourse was to this purpose the welcomer I should be into his presence which encouraged me unto the performance of my duty with the greater cheerfulnesse and alacrity ever finding his discourse so full of Piety and true contrition enough to have confirmed a Christian and converted an Atheist But growing weaker in Body but increasing in Spiritual strength he desired to receive the Sacrament of the Lords Supper which he did with Humility Devotion and Cheerfulnesse spending the remainder of his time which was some two dayes and nights almost wholly in Prayer which was performed by my selfe and a neighbour-Minister he in the interim preaching unto us such Sermons of Piety and Contrition expressing so much grief and sorrow for his sins such a true and and lively Faith in the Mercy of God for the merits of his Saviour for the pardon and remission of them that it were little lesse then uncharitablenesse it selfe to doubt his Salvation And when his loving and careful Consort who would never leave nor forsake him untill Death writ the Bill of Divorce lay by him bemoaning her losse and bathing his Pillow with her Tears he prayed her to be more cheerfull and not endeavour to keep Death from him which would soon bring him to Christ the like he said to his Servants standing about his Bed lamenting their losse in him But when his Tongue which had been an instrument to blesse and praise God could no longer perform its office his eyes and hands became his Orators to Heaven for mercy with which emploring the assistance of those that stood by in prayer which being ended he turned aside and not long after fell asleep resigning his Soul into the hands of his Redeemer In fine he was I had almost said what was he not he was a good Christian a loyall Subject preferring his duty and a good Conscience of the which too many have made Shipwrack before his Fâ—â—are 〈◊〉 Son of the Church a lover of the Orthodox Clergy a releiver of the wants of those that suffered for the testimony of a good Conscience a most indulgent Husband a loving Brother a fast Friend a good Landlord a just man a charitable benefactor to the Poor loving and liberal to his Servants and now doubtlesse is entred into his Masters joy But perhaps thou wilt reply what no drosse among all this gold yes doubtlesse otherwise he had been more then Man he had no question his failings his sins and infirmities so had and so have the best of Saints which he did acknowledge with humility and sorrow what they were is not my businesse to proclaim if thou knowest any let me advise thee to learn by him to amend them in thy selfe and since he had so much grace to repent of them God so much mercy to forgive them do thou have so much Charity to forget them burying them in his grave where we are going to lay his body that chamber of rest untill Christ 〈◊〉 to awake him and us altogether with him to the 〈◊〉 blisse both of Body and Soul Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS