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
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
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
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