TIs an hard thing to Funerall it well. Mo­ses pray'd GODS helpe in the case, Psal. 90.12. and GOD (in part) helps us here by David. He had the art of mourning. His heart was exercised, his hand in. Earst he mourned for King Saul, Prince Ionathan, 2 Sam. 1.17. [Page 2]and other his Allies: Now for Generall Abner.

This Abner fell very unseasonably, for Himself, for David, for all Israel. The King is sensible of it, solemnizes his Funerall, becomes the chiefe Mourner, and makes his Panegyricke. And, ha­ving passed through his other parts, is now upon his Peroration, where his Master-peece is, To wash his hands of Abner's blood; and his plea (stript out of its Rhetoricke) is this.

He that is truly sorry for the dead, and would (if he could) revenge his death, cannot reasona­bly be charged with the murder.

But this (saith David) is my case. I am sorry for Abners death; I am sorry for my self, that I can­not revenge his death.

And therefore no way chargeable with it.

The Conclusion is open; The first Proposition evident; The Assumption is made good by his practice.

1 1 He did not only mourne, but justifie it from reason. A man, A great man, A leading man was Slaine, Slaine in Israel. This was knowne, (if men would own their owne knowledge) and therefore they could not strange at his practice, in Forbear­ing Meat, Vers. 35. in Feeding upon Teares.

2 2 And for the Second; Whereas it might be said, Object. Many like the Treason, though they cry out of the Traitor; and contrive the slaughter, though they weepe over the slaine: If Davids heart went not with the murder, why is not his hand upon the Murderer?

Davids Answer is, Sol. He was willing (but not a­ble) [Page 3]to doe Abner right, his estate being yet unset­led, and the concurrents (The sons of Zerviah) po­tent in Court, and Camp: and therefore execution is perforce secured.

So then, David here reconciles things (seem­ingly) incompatible, and gives an accompt of himselfe.

• 1 I. Why he did mourne.
• 2 II. Why he did no more.

Mourne he could, More he could not: and that's the very Truth.

Let us now survey Davids practice, and trace his steps.

First, you see him refusing comfort, and inviting sorrow. Next you finde him so imbroild, that he knowes not well which way to turne him.

• 1 1 In the first we will take notice of his grief, and
• 2 2 Of his ground; whence he infers it.

A man (saith he) is slaine: A Consider able man of place and worth is slaine, and that in Israel. This is the ground of his sorrow; and these his terms and expressions are no way inconsistent.

The man may be great, a Great Prince, of great authoritie, and yet Die: For, Greatnesse will not keepe from Death: Nay let's give this Propositi­on its full extent.

Doct. 1 No Greatnesse will keepe from any Death. No Greatnesse, none.

• 1 1 Not of Strength. There be that Die (saith Iob Chap. 21.23, 24.) in the strength of their perfection, or in their most perfect strength, when there is not the least decay in Nature.
• [Page 4] 2 2 Not of Birth. The high (saith Iob, nay the Princes, Iob 34 19.) fall, and that like others, Psal. 82.7. [...] as well as [...] Psal. 49.
• 3 3 Not of Parts, Ver. 10. As dies the foole so the wise.
• 4 4 Not of Place, Ver. 12.
• 5 5 Not of Meanes and Friends, Ver 7.
• 6 6 In One,
  Psal, 89.48.
  No Earthly Greatnesse will deliver. No [...] (let his Strength lye where it will the word is large) shall deliver himselfe from the Grave, Death he must See, that is, Feele, as all senses be a kinde of Feeling.

2 2 No Greatnesse will free from any Death. No not from any.

• 1 1 Not from a Bloody Death. Witnesse great Sa­neherib. 2 King. 19. ult.
• 2 2 Not from a Base Death. Witnesse Queen Ie­zabel. 2 Kings 9. ult.
• 3 3 Not from an Vnnaturall Death. Witnesse that great Statist, and President of Counsellors, Achite­phel, 2 Sam. 17 23.
• 4 4 Not from the most Contemptible Death. Wit­nesse King Herod, at his highest. Act. 12.23.

But why doe I insist, where every Schoole-boy can inlarge upon the same Theame? One Abner is an instance of all, being every way great; Great in Strength, able to lead the bravest Armie then in being: Great in Spirit, who would not give his Head for washing, nor take his advantage of Asahel the Assailant: Great in Place, Captaine of the Guard, and that to Three Princes in succession: To warlike Saul: To Prince Isbosheth: and now [Page 5]consigned by valiant David: Great in Power and Authority, able to contest with his Master, and able to sway all Israel at his pleasure. This mighty Ab­ner lyes Dead before you, and fals from Greatest Greatnesse, into the Lowest Pit suddenly.

Shall I give you one Reason for all?

Reas. Greatnesse will not keepe from any one Cause: therefore not from any one Kinde of Death.

1 1 The Causes of Death, (if we speake of Death at large) are,

• 1 Morall, or Legall. Sin and Guilt.
• 2 Naturall, or Physicall. Dyscrasy, Disproporti­on, &c.

Earthly Greatnesse can free from none of these, (as experience hath taught us.) Indeed if this Greatnesse could take off Adams Guilt, free from all Sinne, deliver from all Distemper, Morall or Natu­rall: Then might it give a Supersedeas from Death. But the first is not possible: Therefore the second is no way feasable.

2 2 If wee speake of this Death, Violent Death; (so to call it) this, you know, growes from Innate Impotency, and Deficiency, and Forraine, either Sus­pension of Influence, Ayds and Supplies: [...] Ʋide de Anima. cop 52.53. &c. or forcible Impressions, and Incursions made beyond all power of Resistance: Now here Greatnesse is also at a stand: Great men be as tender, as passive as others; Depend as much as others, and Stand by a Manutention; Lye as open, as others, to Invasions and Assaults. Nay Greatnesse is sometimes Vnweldy of it selfe, Et mole suâ ruit: Sometimes it sets a man more in the Eye of Envie, and face of Danger; and in [Page 6]stead of sheltring him, makes him a fairer marke. At all times 'tis Finite, and may be matcht. There is an Higher than the Highest, that will make but Morter of those under foot, as 'tis, Esay 41.25. At least, Esay 41.2 [...]. what's wanting in Power, may be made up in Number, which is all one. Many Shoales of small Fish may encounter the greatest Whale. Many Swarmes of Flies and Frogs may invade King Pha­raoh, and his Kingdome. Cave multos, si singulos non times: Maximmus. said one to that great Tyrant. Leo fortis est & occiditur. Elephas grandis est, & occiditur, &c. The stoutest Lion, the greatest Elephant, the fiercest Tygre may be violently slain: a Sword will pierce, a Gun will shoot, Fire will burne, Water will drowne, nay a Raisin-stone, a Fly, an haire will choak the greatest Monarch living. We have said enough to so ordinarie a point. Vide instances in some Popes and Princes. Only we are to make our use of it, before I dismisse it; and that I shall (instantly) doe, if first I shall be bold to tell you what you are to trust to. You see how it fares with Funerall Sermons. They are (mostly) made but matters of forme, and men come to them as to great Feasts. The first Course, wherein GOD is most concern'd, is lightly passed over: The se­cond, wherein Man is represented, is most expe­cted, and stood upon. For the preventing of this, I pray you understand, That you are not to expect any Second course at all: But such provision as I could make, in this my indisposednesse, you shall have served in altogether. This said, I have now a double addresse. Ʋses.

• 1 1 The first to, us little ones.
• [Page 7] 2 2 The other, to you of greater marke and place.

Ʋse 1 First, we of lower ranck must learne to reine in our strong affections to an earthly greatnesse: For why should we be so licorish after that, which is of so little availe? Moderate therefore (as all, so chiefly) these affections.

• 1 1 Great Feares.
• 2 2 Great Hopes.
• 3 3 Great Desires after great things here.

1 For Feares, It is the Prophets Inference, Psal. 48.5. Why should I feare, when I am threatned, and another inriched? Nay, 'tis GODS owne use. Esay 51.12, and 7, 8. verses. Who art thou that fearest a dying man, fading grasle, a little Wormes-meate, Mothes-meat?

Object. O, but, he is a great man, and may doe me a shrewd turne.

Answ. Feare him, as Great, with a Feare of Reverence, as a larger Picture of Almighty GOD, whose is Greatnesse, and all great things. As great Ce­dars are Ce­dars of God, &c, great Ci­ties, Moun­taines, &c, are Gods.

But feare him not with a Feare of Basenesse (feare him not so, as out of Cowardise to decline station, balk duty, swallow sin, dissemble truth) Why? He is a dying man, saith GOD, and his greatnesse will be devoured of Mothes. So basely to feare a dying man begins in weaknesse, and ends in a snare, Prov. 29.25. Therefore qualifie those Peares.

2 For Hopes, Heare Esay, Chap. 2. last. Cease from Man, whose breath is in his nostrils: Esay 2. ult. wherein is he to be valued? O! he is a Great, a promising man: Yea, But is not his breath in his nostrils, rea­dy to be let out? If so, Cease from hoping in, or [Page 8]trusting on him. Psal. 146 Heare David, Trust not in the Son of man. What if he bea Prince? Trust not in Prin­ces. Psal. 146.3. Oh, but they have noble thoughts. Ver. 4. Yea, but those dye with, or before them. Why should I be infinite? Is he a Man, Man at his best, Every man (every whit of him) is not only vaine, Psal. 36.5. & 62.9. but vanitie. Nor so only, He is upon the Ba­lance and Triall, lighter than vanitie it selfe. There­fore cast not thy Anchor of Hope there. Hope (if thou see cause) with an Humane Hope of Charitie and possibilitie: Beware of any higher Hope of Cer­tainty, of Infallibilitie. No doubt but many Ca­ptaines, their Hopes rose and fell with rising and fal­ling Abner.

3 But the third Affection, Desire, is that I most insist upon. Great Desires to earthly things, disco­ver little Judgement. These are,

• 1 1 Founded in Weaknesse.
• 2 2 Fed with Wind.
• 3 3 End in Smoke.

1 For the first. Their Rise is weaknesse, as experi­ence (after Reason) shewes. Foundation. Who so longing as the languishing person? Who so climbing as the veriest childe? So ambitious as the basest Bram­ble? What so aspiring as Winde and emptinesse? So ravening as the emptiest stomack? A massy man, of true worth indeed, brings worth to things, borrows none from them.

2 For the Second. What is the food and fuell of these desires? Food. Truly Wind. We may say of all these Sublunaries, what Salomon saith of one particular; They are not. Prov. 23.5. And shall our desires and eyes fly up­on [Page 9] Nothing. They are Nothing in realitie, and ver­tue. What they be, they be (as Tertullian some­where) in Phantasie. Absolute greatnesse (out of GOD) is not. There's no such thing among Crea­tures. The most is, Arist. (as the Philosopher notes) but a Comparative Greatnesse.

Thus we call somethings great, compared to

1 1. Little things: As Ten shillings is a great deale of monie to a Farthing token, and yet what's ten shillings?

2 2. To little persons and Capacities. So to a low apprehension a little thing is great. Thus to a Child, every Puddle is a Poole; every Poole a Sea: every Reed a Speare; every Hollow Stick a Gun: Not because these are great, but because he is little; as Rome was once formidable, because the neighbours were contemptible. But lay the compa­rison right, Floyus. and bring these poore things to the Standard, and what are they? Alas! compared to the Great GOD they are lesse than Littlenesse. Isa. 40.15, 17. All persons and things cast in the Balance beare not proportion with one drop of the Bucket, beare not the weight of one dust in the Balance. What's one dust to the whole Balance? What's that to the Earth? What's one drop to the full Bucket? And what's the Bucket to the Well? The Well to the Sea? And what are all these laid in one to the Mighty GOD? Nothing, and lesse than nothing, saith that high Prophet. Nay what is all here be­low to those vast bodies above? Ver. 17. And then what is such an Iland as this compared to some other Kingdomes and Continents? What? But a lit­tle [Page 10]Moat, and Swans-nest? So true is that, which out Masters have taught us of old: Nothing is sim­ply great, but in reference to what is lesse.

3 3 But let them be as big as phantasie can make them: End. Prov. 23.5. they have (as Salomon adds) Wings, but no hands under those wings. Wings to fly from us: no Hands to doe ought for us. Load us they can with great feares, cares, envies, jealousies, distractions: but helpe us they cannot in the day of sicknesse; much lesse in the houre of death. Ask the grea­test, what Death, what Hell, shall I say? Nay, what sorrow, what sicknesse, what ach, what pain, can these, All these great nothings either prevent, or remove, or asswage? Ah Smoke! meer Smoke! which carry with them some trouble, but little or no warmth or comfort.

All which being (confessedly) so, let me say to you what our LORD said to his Disciples: Mat. 24.2. Are these the things you looke upon? And what GOD said to Baruch, Ier. 45. ult. Seekest thou great things for thy selfe? seeke them not. Enjoy them you may, if cast upon you: But earnestly seeke them not: Leave these to that poore fellow in Seneca, who was all for this Poore Greatnessé, Sen. in. Suasoria. 2. Senecio. who in all haste must be a Grandee, and thereupon lookt big, spake big, and bomba­sted himselfe out with big cloathes, and so became a great Foole. Leave these to those dark men, who never came where greatnesse grew, whose highest ambition was to heare (Great) Alexander the great; Mahomet the great; Pompey the Great; the great Cham; the Grand; Signior; the great Mogor; the King of Kings; the Coeli Filius; the Mundi-Dominus; [Page 11]&c. Let us, who have as many Eyes as the Chinois boast of, learne of Christian men, Vid. Bot. re­lati. l. 5. of the Chinois. Salvia. de pro­vid. l. 5. ad cal­cem. what greatnesse is. If thou wilt be Great, saith Salvian, be great in vertue, outstrip men that way. If thou wilt out-shine others, get goodnesse, get Wisedome, saith Salomon. If thou wilt get above all, be most usefull and servicable, saith our Saviour. This the way. The greatest greatnesse, is goodnesse: for that sets us nearest to the greatest GOD, Eccl, 8.1. Zep. 2.3. and good. Therefore let goe those things which will never satisfie, never set us above a Pagan: and seek high, great things indeed. Seeke righteousnesse, seek meek­nesse, seeke faith; nay, greaten these, abound in these, and other graces▪ Psal. 46.15. then shall ye be Princes in all the Earth: you shall raigne with GOD, and, Iacob-like, Prince-it with him. This greatnesse Spirituall is feisable: Hos. 11.12. & 12.3. this will set you above all these Mole­hils below, and will at last free you (though not from the stroke and sense of sicknesse and death: yet) from the sting, venome, curse, bondage, and hurt of all. Here stop: here sit we downe.

Ʋse 2 My second addresse is to you great Ones. My humble suite to you is this, That you will bee true to your selves; and know, that in despite of all greatnesse, Reade Ezekiel 32. where 5. or 6. instances are given. ver. 17.18. ad finem usque. you must die. The truth is, greatnesse flatters men, and men flatter it. If great Ones will not deale tru­ly with themselves, they must not expect it from others. Herein Povertie hath an advantage above Greatnesse, that it meetes with plaine dealing; so doth not this. We dare tell a poore man, that he is not like to last, and bid him Set his house in or­der: But what servant, what friend, (nay al­most [Page 12]I had said) what Physitian, what Esaiah will say so to an Hezekiah? We dare call a poore mans sin, Sin, and tell him, that his ignorance is dange­rous, his pride damnable, his formalities foppe­ries; and bid him sit sure. But for the rich and mighty, Cajetan. we say in the words of the Cardinall in an­other case— Si vult decipi, Decipiatur. If a poore Curre runne away with stolne goods, wee pursue him, and rate him, till he resigne: but who dares take the Beare by the tooth? the Lion by the Beard, and say Restore? Sith then few, or none will bee faithfull to you, be ye good to your selves: And, if you will hold a distance from your teachers, and not (with some great ones) admit of other Mo­nitors, Memento Mori, Philip. &c. be your owne, and tell your selves, that you also are Mortall: els wee shall Immortalize you, as some would Alexander. Call your selves Sinners; Ʋid. Hist of Lewes the 11. els we, (with that Chartrous Monk in story) Saint all who will fee and supple us. Con­sult your owne bodies, and senses, and see a decay there. Or, if you will abroad, improve this dou­ble instance. See here a Noble Paire, and establish your selves in this truth, by the testimonie of two mouths, two bodies; both not long before their ends valiant, both vigorous, both presenting as well, and promising as much as we can, and now both lie Dead before you. Nay, seeing Examples knowne and at hand worke best, and the Eye (of senses) most affects the heart; See here under view a Man accomplished, and made up of all the Contributions of Art and Nature; a Man, in whom concurred all those things, Pythagoras. which the Philosopher [Page 13]could thinke to beg of his God: to wit, Beautie, Riches, firme Constitution of body and mind: D. Baz [...]. Such a Braine, such an Heart, as the most learned Phy­sitian never saw. And thence inferre: that, There is no Redemption from the Grave. For certainely, if greatnesse of wit, of learning, of spirit, of riches, of friends, of allies: if greatnesse of care in servants, of atendance in Yokefellow, of skill in Physitians, of affection in all, could have kept off Death; wee had not been thus overcast, and clouded this day. But no outward greatnesse will doe it; Mors sceptra li­ga [...]ibus aequat. aequo pede pul­sat. &c. & quae sequen­tur passim. Death knowes no measures, no distances, no degrees, no differences, but sweepes away all, and either finds, or makes them Matches.

To you then; O yee sons of the mighty, is my mes­sage. Set your houses in order: for you must dye. You are left behinde to make ready: Oh prepare for death, for any death, nay for sudden death: for why may not you fall in your strength, in your Journie, aswell as Abner? Say then, Are ye ready, now ready? is your Will made? your Pardon sealed? could you dye this houre? in this place? If so, happy yee, in case you Stay for death, not death for you. But if as yet you bee not Shot-free, and Death-proofe, what doe yee meane? why doe ye defer? What? Doe yee thinke that death feares greatnesse? or will bee answered with Complements? Or doe yee thinke that greatnesse of spirit, of meanes, of chearfullnesse, of Titles can beare you out? Or that it is all one to die in a Bra­vado, and in cold blood? Or that death is the same in the hand of a man, and of GOD? Or that a [Page 14] Lord have mercy, or two, an houre or two before you are all dead, will serve the turne? No, no, it's a worke of works to Die: that is, Actively and Cheerfully to resigne life. The best, who have been about it, all their life, finde all provisions little e­nough. And therefore doe not thinke to slight and to outlooke that King of Feares, that top-gal­lant: but feare before hand, that you neede not feare at any hand.

And yet let me advertise you of another extre­mity, and that is base-feare: for that will barre up the doores against all thought of death, Vitellius trepi­dus, dein'temu­lentus. Tac. and set you, either on Drinking with him in the storie; or on some other Diversion, therby to drowne, or to forget your feares.

There is (as elsewhere I have discoursed)

• 1 1 A Spirituall Feare of death. There is,
• 2 2 A naturall. Neither of which may bee disswaded.

The Feare, I give warning of, is,

3 3 A Base, Cold, Carnall Feare, which will make a man creepe into an Augre-hole, swallow any sin, admit of any slaverie; which will kill one dai­ly, because he must once die, and keepe him a per­petuall slave, Heb. 2. and prisoner. This the feare I would not have you Cowed by: and this feare you may competently overcome, if you will set right the

• 1 1 Judgement.
• 2 2 Conscience.
• 3 3 Heart; The Inward man: Things, (upon another occasion) lately spoken to, not here to be rehearsed.

At present, this is all. Mistake not Death,

1 1 It is not, in it selfe, the greatest of evils. As there be better things than this poore life; GODS favour, GODS image, the Life of CHRIST, Eternitie, &c. Vid. Animad­versions of Bish. of Sa­rum on Gods Love to Man­kind. So are there worse things than this death; Hell is worse; Sin is worse, GODS Curse is worse, Corruption worse; Morall, Sinfull Evils worse than this, which is painefull, and evill only to Nature. And reason we have to grieve more for being in a possibilitie, and proximitie of sinning, than of dying.

2 2 This Death is not so simply, and intrinsecally evill, as that no good can be made of it. Nay, this may be improved, and death may bee the death of all our deaths; of deadly diseases, corruptions, temptations, of all. Thus simply considered it is not so formidable, as that we must fling away our weapons, desert our station, and fly, Excessum dix. Tert. contra Ʋa­lent. & Cypria. Ep. 3. (as once Israel) at the voice of this Goliah.

But now Death to a Christian becomes ano­ther thing. It hath lost its name: Luk. 2.29. and hears a De­parture, Phil. 1 23. a Dissolution, a Change, a Sleepe, Iob 14.14. &c. and we should take up GODS language. Ioh. 11.11. & Passim.

Aliud demuta­tio, aliud perdi­tio. Tert. de re­sur. c. 55. It hath lost its Nature and Relation: tis not to such an one Penall, but Medicinall: destructive, but (fetching its denomination from its terme) per­fective. Looke upon it under a new Notion; Plin. Nat. hist. lib. 7 & 55. and then you will not be of poore Plinies minde, Hic rogo: non [...]uror est ne mo­riare mori. Mart. lib. 2. E­pigram. That It doubles ones paine, and death, to Forethinke the issues of it. No, it doubles your strength, and makes your courage redoubted: therefore view it, and spare not: but view it thus.

[Page 16] 1 Look upon it, not as destructive, tending to ru­ine: but as a meane and way to life. Looke be­yond it; See what stands behinde it; A Crowne of Glory, of Life, of Blisse. And this end will sweeten and smooth the way: it will dare amica­ [...]ilitatem mediis.

2 2 Looke upon it, as a Rod in GODS hand. This (as other strokes) is moderated by him, and hee can make a Rod a Staffe, Psal. 23. yea turne Mo­ses serpent into a Rod, and worke with that Rod Won­ders. Death is a cup in our Fathers hand, as well as sicknesse, and workes wonders.

3 3 Looke upon Death in CHRIST. Hee hath conquered it in his Person, and will in his Members. See how unable death was to separate him from the Godhead, and shall be us from GOD, Rom. 8.38. Rom 8.38. See how hee hath intercepted and cut off Deaths succours. Whereas death borrowed its Sting from sinne, 1 Cor. 15.56. and Strength from the Law and Curse: CHRIST hath disarmed them all of all their destroying, killing power; and cald us, with S. Paul, to set our foot upon their neckes, and to sing: O Death! O Sinne! O Curse! O Hell! where's your power? &c. Yea see him, having kild Death, and buried the Grave, fetching Honey and sweet out of the strong, turning Death into a Li­ving Friend, 1 Cor. 3. ult. and most usefull servant, 1 Cor. 3. ult. subdued to us Death, and so made it Ours.

O view death in the face of CHRIST, make him your Second in this Duell; and then you are freed from the feare, and so from the bondage of death: then you are Men indeed, Free men. A [Page 17]Man is not himselfe, but a Slave, till hee can either Live, or Die (as this noble Gentleman and I were wont to discourse.) Then only he is free, when (with S. Paul) he can abound and want, bee sicke and well; can live, or die. Nay then you shall be brave accomplisht men indeed; some of GODS Rab­bins, as Daniel cals them. Vid. cap. 9.27 Ʋ ^t & Job 32.9. A man is not to be held a man, because he dares meet a man, and can look any man in the face. (A great matter to looke a Worme in the face!) But then you shall be men; when you can looke any paine in the face, any fit in the face, any danger, any death in the face: when you can looke Judgement, [...]1 Cor. 16.13. and the unpartiall Judge in the face. This is to bee a Man. Thus Man-it.

And, sith your greatnesse cannot keepe you from Dying, let your Goodnesse keepe you from sink­ing, perishing, and losing by Death.

Thus for Davids ground of sorrow, as that must be Rationall, and stand upon ground.

Now followes his inference and practice.

A man great and considerable fals: Therefore David fals upon mourning, and pleads for it.

• 1 1 A man is slaine: and upon grounds of huma­nitie David would mourne.
• 2 2 Next, a publike man, now upon a publike service and errand, is slaine: and upon reasons of State, David would appeare a Mourner.
• 3 3 A man so usefull was slaine in Israel; and in point of Religion, David is to lament, and seemes to Wonder at his Servants Wondring at his practice. Know yee not (saith he, &c.) q. d. It you owne your [Page 18]owne eyes and knowledge, you cannot but know, that I have reason to be sensible of this stroke.

Hence our second Inference.

Doct. 2 When great men are taken from us, we must be affected with it.

When Abners fall (men great of place, and use both) we must have a sense of it, and observe it for use. Zach 4.7. Dan 4.10. Ezek. 31 3 14 When Mountaines are shaken, and Ceders shattered. When pillars are Pulled downe, and Stars of greatest magnitude hide their heads, we must resent this with David, and improve it unto sorrow.

Shall I need to prove these ordinary and confes­sed truths? Eccl 7.2. Salomon tels us, that A wise man layes any mans death to heart. And Isaiah chides us, if we let an usefull man (though private) passe out of the world, Esay 57.1. without observation. What would hee say in case we should burie a man of publike use and spirit, without an Ah his glory! what in this case hath beene done, it is needlesse to report. I will not lead the simplest out of his owne know­ledge. Gen. 50.10. 2 Chro. 32.33 2 Chro. 35.24 25. [...] King. 13.14. Who knowes not what lamentations were taken up for Patriarch Iacob, great Hezekiah, good Iosiah? who hath not heard of Elisha's Epitaph, The Horsemen, and Chariots of Israel: and that from a man not of best note? And lest you should im­pute all this to the greatnesse only of mens place, without respect had to mens use and worth, the Holy Ghost is pleased to set a marke upon the Coffin of persons lesse publike, and more obscure when they were use full. Thus Nurse Deborah a profitable member, leaves a marke upon the [Page 19]place of her buriall, The Oke of Weeping, more fa­mous than the Oke of Reformation, in our Storie: Gen. 35.8. Thus mercifull Dorcas (rather Tabitha) was cove­red with teares, as she covered others with cloaths, Act. 9.39.

Nor was this solemne mourning only for men and persons eminent for pietie: but for others, who in Morall and Politicall considerations were, in their way, usefull. Thus holy David weepes over Captaine Abner, of whose pietie wee heare not much: All that his friend and Countrey-man saith of him; is, That he was a Prudent man, Iosephus. well qualifi­ed for naturall parts.

Thus he much bewails the death of Abners master King Saul, and lets not to tell the State, 2 Sam. 1.17. that their losse in him is great; not because his forwardnes in Religion was much: only he was a good Hus­band for the Publike, and a brave Commander; Vers. 24. no lesse active and valiant, Ratio res Dei. Tort. than he was comely and proper. But Reason is GODS, as well as Scri­pture: we bind up the Point with Three Reasons. Reasons.

Reas. 1 1 If we looke upon such men, as they are mem­bers of a Body-Politique, the losse is great. If the Body cannot say of the Foot (nay of one Toe of the foot, nay of one joynt or naile of the toe) I have no need of thee: 1 Cor. 12.21. much lesse can it say so of a more no­ble part. There is a losse, a maime in the least, and the body is sensible of it: much more when an eye, or hand, or arme is taken off: Dan. 11.15.22.31. And Great Persona­ges are Eyes, Hands, nay Armes.

Reas. 2 2 If wee consider such as Heads over charges, who knows not what an influence they have upon [Page 20]Inferiours? and what a dependence there is upon them? They? Why they are as Pinnes, whereon many Vessels hang, Isaiah 22. As great Okes, which yeeld life to many Sprigs; shade and shelter to more. One such a Sunne is more than a Thou­sand Candles: with one so pregnant and big-belli­ed, hundreds live and die.

Reas. 3 3 If we view them as they relate to GOD, and are subjects wrought upon by him, The stroke is the greater: Because it is a Messenger of some Wrath. When GOD thus Beheads a Family, or Towne, or Countrey, there's a great breach made with such a blow: when he, who should stand in the gap, is taken away, Ier. 5.1. 'Tis farther an ill presagement, as Isaiah foretels, cap. 3. The Pilot lost, the whole Ship is hazarded: The Captaine (as the Seventie here read it) may be more than all his Companie, [...]. and weigh downe Thousands, as Davids Souldiers once said. 2 Sam. 18.3.

In short, In one head is Vertually contained the whole body. Iudg. 9.53. Wound Abimeleck there, and where's Abimeleck?

Ʋses. I apply now in some haste, and must divide my selfe againe betwixt Great, and Small.

Ʋse 1 1 And first, let me begin with you of the High­er Ranke and Marke. And my suite to you is, That you will answer your places, and be Vsefully Great, which only Greatens you. The Great GOD doth not measure men by Inches, Men of Mea­sures in Moses. as sometimes men doe: Nor by an outward Greatnesse: He re­gards not the armes, Psal. 147.10. Job 34.19. or legs of a man: Hee respects the Rich no more than the poore: The thing hee [Page 21]looks to, is Vertue, Serviceablenesse; that is the thing. Gen. 1.16. The Moone is a Great Light because of Great Use. A lew at Berea is more eminent, Act. 17. [...]1. and Honourable than another elsewhere, because more Consciencious. There is, (you know) a Greatnes in Bulke, and in worth. A Larke may be more than a Kyte, though not in bulk, yet in worth. Molis & virtu­tis. There is (they say) a Greatnesse Belluine, & Genuine. in that a beast may and doth exceed us: In this we exceed our selves, and others; and in this only. No man is the better simply for his Greatnesse, unlesse it bee attended with goodnesse. So much we may learne from wiser times: For, sithence men understand themselves, they let fall those Swelling and emptie Titles of Greatnesse; few re­joyced in that name, unlesse great worth and at­chievements put it upon them; As it fared with Constantine, and some few others. They were gladly heard, Wise, Learned, Pious, Philosopher, Philopater, and the like. And, when men would honour them with attributions of worth, they sti­led them Nedibims [...], Optimates, and other like, sounding their true worth, Bountifull Be­nefactors &c. and carrying meat in the mouth. Yea so much we may learne from Highest (that is Divine) Language. Wisedome it selfe, when it pleaseth to bestow honours upon men, cals them Fathers, Foster-fathers, Saviours, and the like. 1 King. 5.13. Exod. 20. Esay 49 23. Act. 7.35. Heb. 4.8. So [...]e [...]chus Soter. Which some also, without the pale of the Church, either affected or enjoyed. As An­tiochus Soter: Antigonus in Suidas. &c.

So then, in true judgement, the stile and thing, hat truly honours and enobles a man is Goed­nesse, [Page 22]therein a man most nearely toucheth the Best and Highest Good, Psal [...]19.68. our Ever-blessed GOD, whose highest title is that in the Psalme. He is good, and doth good.

I cannot enlarge. I will say before you one on­ly instance, of Father and Sonne in the same fami­ly, who ranne their severall waies with different successe. The Father was Iosiah; Hee was all for Goodnesse. Good he was, and did Good to GODS house, and people. The Sonne was Shallum; (whe­ther so term'd in scorne, and reference to another Shallum, I have not to say) He was all for an earth­ly Greatnesse. Before he was well warme in his Fathers Throne, he had great thoughts, and would not take it as his Father did: Hee would build a stately Palace, much enlarge himselfe, and (as it seemeth by one affix in the Text, Ier. 22.14.) would take in a peece of GODS house too. My Windows the Hebrew. Thus they steared their course. Now what was the issue?

1 In Life, the one prospered: the other went backward. Did not thy father prosper? (saith GOD) to the Sonne. Ier. 22.15.

2 In Death, the one had a most honourable interment. All Israel mourned for him, mourned much, Lam. 4.20. mourned long: the other (like the unhappy sonne of another good father) lived undesired, died unlamented, 2 Chro. 21.20 Ier. 22.18, 19. and was buried with the buriall of an Asse, no man weeping over him.

Give me leave to use my ancient freedome. In these read your selves, and your owne Lot. If you (with Shallum, and his Brethren) make none other use of your Greatnesse, but to Rob GOD, Pride [Page 23]your selves, and oppresse the poore, your Great­nesse shall be your Shame, as 'twas Shebna's, and shall end in Basenesse and Contempt. Well may men blesse, and flatter you, whiles here you mag­nifie and adore your selves: But when you are Dead, they'll trample upon your faces, and curse you as fast. At your Grave none shall mourne: See some Em­perors, Herod. &c. un­lesse Fee'd, or Forced (as once it befell others) ra­ther they will rejoyce at your fall (as once at ano­thers in Esa. 14. and your names shal be written in the dust, and buried in oblivion: Or if they remain, they shall Lie as Carrion above ground, Prov. 10.7. Esay 25.25. and become a Curse.

On the other side, If you shall improve your Greatnesse to GODS glory, and to the Countries good; to the Churches growth, and mens com­fort; you shall not need with Absalom, Otho, Iuli­an, or any other Publicola, to Hunt for applause: Honour will hunt out you, and you shall not avoid it. Whiles you live you shall live in the hearts and desires of men, they will pray for yours, and praise GOD for you: And when you die you shall not need a Trumpet or Herald to sound your worth: Every man will bee a Trumpet; every man will make an Oration; All Israel will mourn, in heart, and not in face, and forme. Oh, Chuse rather to bee buried with Prayers and Thankes, than with Curses and Complaints: Set your Servants, Tenants, Neighbours on weeping, rather than on laughing, at your Graves. So live, that there may be Vse of you, whilest you live, and Misse of you, when you are dead. That is; Bee humble, modest, godly, sober in your selves. [Page 24]Bee helpfull, comfortable, profitable unto others. When you are gone, theres no more remaining of you, but your Goodnesse. The question will not bee, How Rich, How Great, How Gallant you were. The questions will bee, What did he? Who was the better for him? If none, What made he in the World? An unprofitable man, whilest living, is dead: A usefull member, when dead, yet lives. Live, Live, Live quickly, Live much, Live Long. So you are welcome to the world: els, you are but Hissed and Kickt off this Stage of the World, Phocas by He­ [...]a [...]. as another was. Nay many (as Iob. 27.23 & V. 1 5.) who were buried before halfe dead.

Ʋse 2 2 For us of a Lower forme, (nay lets take in all.) This I say. Either we yet have, or have not Lea­ding men among us. 1 1 If as yet wee see some Starres, in this great darknesse; lets joyfully en­tertaine them, as Wisemen did once another, Mat. 2. Doe but thinke what an Army is, without a Captaine; a Ship, without a Pilot; an Head, with­out a Body; what a misery it is, to live without order; to be where men Talke all at once, and none can lay his hand upon other, or command silence. Truly such a Paritie borders neer upon an Anarchie, and confusion: and wee much forget our selves, if we neglect this mercy of having Usefull men. When Israel had a Salomon, they divided their time, Psal. 72.15. betweene Praying, and Praising GOD for him.

Tis a misery never to see the Face, but the Back only of mercies. Tis a frowardnesse to see no­thing but faults in men, whilest we have them: [Page 25]and then nothing but whine, when we lose them.

Take heed that you doe not Brawle Moses out of the world; and then Scratch him out of his Grave againe, unlesse GOD hide him from you.

Crosses sting deeply, when Mercies Passe lightly, See what you have, before you cease to have it.

2 Have wee lost any Abner from amongst us? David prompts us our lesson. We must feele our losse.

And here, What would become of mee, should I let out my selfe, and pursue my thoughts! How many brave Schollars, Souldiers, Statesmen have wee seene laid in the Dust! Nay, what Mighty Starrs have within our memorie, beene hidden from us! What should I bee medling with Crownes? Three mighty Princes and men in their severall wayes. Or speak what a blow England, France, Swedeland; &c. have received upon their very Head, in this our age.

These bee Subjects of a Fairer Pen, and higher discourse. I have my hands and heart full with our present Instance. Our friend Lazarus sleepes, and we cannot wake him. In this one Bottome we have all our interests, and suffer a wrecke.

A Noble Lady hath lost, not an Husband (as shee saith) but a Father.

Many Children have lost, not a Father, but a Counsellour.

An house-full of Servants have lost, not a Ma­ster but a Phisitian; who made, (as I am informed) their sicknesse his, and his physick and cost theirs.

Townes-full of Tenants have lost a land-Lord, that could both protect and direct them in their owne way.

The whole Neighbourhood have lost a Light.

The Countie a Leader.

The Countrey a Patriot; To whom he was not wanting, till he was wanting to himselfe, in his former vigor and health.

What would David say in such a case? Truly, as he said, 1 Sam. [...]. Weepe yee daughters of Ierusalem, for king Saul, &c. And what can I say lesse, than Weepe ye poore, within doores; yee poore, without: yee poore old people, whom he kept alive, by studying how to fit you with worke: Yee poore, in the bordering Townes, to whom hee sent, with David, A Peece of flesh with Bread, 2 Sam. 6.19. every yeare: Yea, Mourne, yee Gates, who were kept warme, with weekely provisions for the neighbouring poore. Yea Mourne, all Allies, and Aliens; Rich and Poore; Old and Young. For a Publike losse, let there be a Publike lamentation.

Speake I these things after the manner of men? To Deifie the Dead; To Gratifie the Living? No, I speake of A Man, Iam. 5. A Man (with Great Elijah) sub­ject to like passions with us: A Man, who cast himselfe lower than you, or I dare cast him. For in Saint Pauls words he said, That he was Of sin­ners the chiefe: Of such a Man I speake, and will say no more of him, than what hath a faire Prospect to your Profit. We must do him Hinc [...], et Iusta defuncte­rum. Right; and it is one of the Rights, and Dues of the dead, To be La­mented at their Funerals. We owe it,

• 1 To Him,
• 2 To Religion,
• Ʋid. Goul. in Cyprian. Ep. 3.
  3 To. Humanitie, And we should not,
• [Page 27]4 Please GOD, If we should let such members passe, without some sad remembrance.

And yet there is more in it, than you are all a­ware of.

The Time of Abner's death was almost as much as the thing it selfe. Israels Abner was now Rightly set, (his Grounds I wave, but) over he was come to David's side: The Sinewes of that disjoynted State were now knitting: The sparkes of that unhappy warre now quenching. Abner had a Great Designe in hand, and things were likely to re­ceive a faire end. In the midst of all Abner Dyes, The Businesse is scoated: Pendent opera interrupta: Hence these teares in part. It was the case of this our English Abner. Hee had Noble designes, and thoughts in his head. But Alas! How soone doe our thoughts fall with us! Psalme 146. Onely the thoughts, and Counsels of the only wise-GOD stand good for ever. He had another Designe upon this Our Abner: And, to fit him thereunto, hee set him to the Best Schoole, that ever he was in; where the Two Schoolemasters of Luther, and Calvin (Tem­ptations and Afflictions) taught him more in one yeare, than all his Bookes, wherein hee was so much verst, could doe, in an age. Now Specula­tion was translated into Experience. And now I wish, that all of his Ranke (and of mine too) had heard him Decrying the Vanitie of all Creatures, and Abasing sinfull flesh before the Great GOD.

You can easily conceive how Full Expressions would bee from his owne Mouth, and how well it would become him, to Staine the pride of man.

But that is not all: Would, you had heard his judgement of Practicall Divinitie, and unaffected Preaching. His censure of mans slighting the wayes of Wisedome, and Sanctification.

And lastly, (To say nothing of what was said under seale) I wish that all wee (Divines) had but heard his vehement expressions of the base, base, and more than slavish flatteries of some of us Church­men, toward the living and dead.

But why doe I flatter my selfe with a con­ceit of Hearing and Having him, whilest I speak his words! Hee is gone from us, and hath left us no more of Himselfe than a Sad Representation. And it must grieve both you and mee, to have Such a Man, at Such a Time, taken from us; and to see so much reading, observation, know­ledge, wisedome, (I could say, if yet I could speake it, so much ingenuitie, noblenesse, plain­heartednesse to his Friend, when upon Tryall hee could Trust him: But I onely say, before I get off this sad discourse) So much worth, and Sufficiency, qualifying him for the Service of any State, or Prince, so Suddenly snatch't from us.

But O Sin! Sin! Sin! These be the bitter fruits of our Cursed Sinnes.

But stay Brethren, Quiet your selvs, and heare King David a little further.

Dyed Abner (saith hee) like a foole? No, not like a foole, nor yet so happily (All-out) as this Abner of ours.

Abner (for ought appeares) dyed Intestate; hap­ly [Page 29] Childlesse; certainly hee dyed very suddenly, and had not much time left him to resigne himself to GOD by prayer.

And being dead, He borrowes his Bed in ano­ther mans Ground.

Not so this Noble Gentleman. 1 1 He made his Will: and that in his health, and who so reades it will easily believe it, and I am not sorry that I min­ded him thereof: (though ignorant therein) for that is the Worke of our greatest Strength.

2 2 He dyes not All at once: but hath left behind a Faire, a Numerous Of spring,

3 3 He dyes not unexpectedly, nor was his Tongue tyed. Hee abounded with petitions, and ejacu­lations of his owne, (to say nothing of what was lent him by others,) whilest I was with him, and more afterward, as his dissolution drew nearer, as I am told.

4 And (being fallen asleepe) Hee is gathered to his Fathers in peace. Here he lyes in his owne Bed: Here he lives in his Posteritie. Charlcot is Charlcot still, not Hebron.

The greatest service wee can doe him (having mourned over him, and made this Funerall an [...] of all failings) Is to honour him in his Li­ving pictures, (as once they did their good Rulers at Rome, in their Dead Statues)

Bee not you, who loved the Tree, wanting to his Fruit. Visit them; Advise them; Be faith­full to them; Pray at least for them, for each of them; [...] especially for the First Borne of his fa­mily: what Hector (shall I say?) in Homer, did for [Page 30]his Sonne? 1 King. [...].47. Nay, what David's servants did for their Young Master. That his worth and honour may furmount his Fathers. Amen, said Father Da­vid. Amen, said his Truest servants to that prayer then. Amen, say I to the like now.

And so we have done with Abner.

But all this while what becomes of the King? Abner is now quiet. But the King bemoanes him­selfe. Heare him. I am weake: The sonnes of Zerviah are too strong for me. And why, the sons of Zerviah? Why not of Asar? (if that were (as Iosephus tels us) their fathers name. Ioseph. An [...] lib. 7. [...]p. 1.) Was it, be­cause hee was dead? Or was the Mother more Masculine and Active? Or was it, because the honour came in by the Mother, as nearest allied to the now- King? However The Sonnes of Zervi­ah they were; and some of them yet liv'd; and these were too big for David (as things stood) to buckle withall: and hence the complaint.

But what! was not David a King? What! Did he Rule in Israel, and yet complaine? Was hee Annointed, and yet overmatch't? Why then see how it fares with us, whilest here

Doct. 3 The highest estate may be over-topt.

The best estate (here) is a maimed, and imperfects estate.

The Best man, David.

The Greatest man, King David hath here his Hands, and Heart, full. We must draw in. Note but the Particulars in the Text.

1 1 All is imperfect. Some what still wanting in the fullest estate. Abraham had Riches: but then [Page 31]hee wants an Heire, and after that a Wife. Isaac hath Health: but then he wants Sight. Asa honour: but he wants Health. Vzziah Riches: but he wants Libertie. In One; David hath a Crowne; but hee wants an Arme.

2 2 All somewhat galling and vexing. When we are at the Highest, somewhat is too Hard for us.

1 Kings 21. Ier. 38.5. Dan. 6. David, Ahab, Zedekiah, Darius, All kings: and yet all met with their Match, and were held to Hard meate. One sonne or other was too hard for them, as well as Zerviahs sons were for David.

3 3 And in a word, All unsatisfying; and not fully to our minde. King David cannot have his will in all things. Somewhat goes against the Haire.

1 King. 21.6. Esth. 5.13. Nay the Worlds Minions (Ahab and Haman) make their moane. But why doe I tire you! I'll quickly say all.

• Reas. 1 1 These earthly things are Lame and unsuffici­ent, partiall goods, which will not fill all chinks.
• Reas. 2 2 Wee are Needy, and shiftlesse both. Wee want all things, and are patcht up with these poore Shreds.
• Reas. 3 3 We mingle all with Sinne; and then GOD mingles all with Gall.
• Reason 4 4 Briefly; We are here from Home, and out of Place: And what Quiet, and Comfort, when theres such a Dis-location?

Ʋses. I apply in three words.

1 1 Be not Surety for the world; Neither pro­mise, nor expect great matters thence, at First: (as men who have the world in Reversion usually doe) [Page 32]Lest at Last you cry, O Solon, Solon! or O Seldius! as others have done before you. Croe [...]us in He­rodo [...]. & Carol. 5. There is (saith David) An end of all (Created) perfection: and we either have, Psal. 119.96. or quickly may see over it. Indeed the most of us have already seene the best of this world: And we doe but Dreame, if we Dreame of better Dayes. Meliora tempo­ra nolite sp [...]are. Aug. in Psal. 96. Do not hope for that; (saith Austin) looke not for better times, for better successe, than others have found. Greater wee cannot bee than King David: he wore a Crown: but he found (as another said) Cares under it. Wiser we cannot bee, than that Magazin of knowledge Salomon: yet all his Wit could not keep sorrow from his heart. Great Rodul­phus Rusus. His experience told him, that All was vanity; yea ut­most vanitie. And worse than so, Vexation, and that of Spirit too. And believe it; Hee that will build his hopes upon these Sands, well may he Die be­fore his time, as Abner did: But withall hee will Die a foole, as Abner did not. Ieremy hath said it, and men shall finde it. Ier. 17.11.

Ʋse 2 2 Have patience, in case your Friends bee pre­ferd hence to Heaven. Suppose them Kings here. Alas! Kings have their Cares also: All things be not to their minde: They cannot save whom they would, as David found in Absolom: Nor can they Execute whom they would, as David felt in Ioab. Nay suppose them aswell as Earth can make them. What is Earth to Heaven! Gold to Glory! The whole Creation to the Creator! Earth! Why it will breake.

Tis a misery to Need any of the Earths Crutches, and 'tis a Cumber to have them: But if once they get above us, and bee our Masters; they undoe us: and the more we expect from them, the lesse wee shall enjoy them. Then, of Leane Comforts, they become heavie Crosses. Our Great Conque­rour could not conquer his delights, His Horse: hee is hurt thereby. And, Polyd. Virgil. if I bee not decei­ved, This Worthy Gentleman, and brave Horse­man met with his disease, in the same delight; and so both dyed Laesis Intestinis, as I conceive.

Ʋse 3 3 Shake hands with this world, and assure Heaven.

1 1 There's a Full estate. Nothing is wanting there; Nothing that Reason and Grace can desire. Heres a world of wants. The Soule, that wants Faith, Knowledge, all; as Peter implies. 2 Pet. 1.5. The Body, that wants, first meat, and then cloth, and then fire, and then sleep, and then physick, and ever one slabber or other. Yea every sense wants, every member wants, every joynt must bee eft soones supplyed.

2 2 There (in Heaven) is a Free Estate. No sinne there, no sorrow, no temptation, no tem­pter. Here all is mingled and compounded. Our best comforts are Bitter-sweets: our nearest friends sometimes our greatest Griefes; as David found his Cosins here: His Father, his Brethren; his grea­test Familiars, his Sons, his Wife elsewhere.

Here nothing is fully to our minds: wee doe not please or satisfie our selves. We must Per­force [Page 34]beare, what we beare Sadly. In Heaven All goes Right. Every one will please us, and wee shall offend none. There all are of a minde, all as one in Christ, all one Christ, and Christ all in all.

3 3 There is a Firme estate. A City that hath foun­dations; a dwelling that is indeed a Mansion, Heb. 11. a Crown unfading, Mov [...] &c. Joh, 14.2. a Kingdome unshaken. Here all things tot­ter and tumble: heres nothing but Drooping, Drop­ping, Dying. Erewhile, David mourning for Saul, now for Abner, anon for his owne, and thus tis here. But in heaven there's no Sun-set, no Night, no Death. We shall never see Grave, but Ever bee with the Lord, and with our faithfull brethren. Oh! Assure this Blessed estate, that is thus Full, Free, Firme. Till you be sure of that you are sure of no­thing.

But how may this be done?

I will speake it, but too briefly.

1 Cleare your title, that comes in by the Heire, the LORD CHRIST. You must claime by and under him. 2 Cor. 3.18. Phil. 2.5. Pet. 1.4. Gal. 5 28. 2 Cor. 5.17. Make it good, that he is yours, you his. That is, Produce his Image, his Mind, his Na­ture, his Affections. Prove your selvs crucified to the World, and It to you. Prove that Old things are past, that al in you from top to toe is New. Mat. 5. And the very Title to this estate Intitles you to a present blessing.

2 Get present possession. That all your Coun­sellours will advise you unto. Now every Saving-grace is as Turfe and Twig: Eph. 1.14. 2 Cor. 5.5, 6. is as the first fruits in Is­rael: is an earnest of the purchase, and Inheritance, and gives you entrance, (Liverie and Seisin) 2 Peter 1.11. These (if well setled) will make [Page 35]you Dye safely, and put you beyond all Danger.

To these Two, if you will be perswaded to add Two things more: you will Die gladly, and bee free, not only from the Hurt, but from the slavish feare of death, and they are these.

• 1 Conformitie with heaven.
• 2 Conversation in it.

1 Conforme to it; and from that likenesse will grow Love. Whereas in our sinfull estate, the ho­linesse of GOD, and that companie is a terrour, and torment to us. Heaven would be an Hell to a sin­full man. But fierie things Ascend as willingly, and naturally, as earthly things descend. And thinke the same of heavenly Spirits and affections.

2 Converse in heaven. Lodge your thoughts, and hearts there. Look into that every day. Spend each day some thoughts upon GOD, upon Christ, upon heaven; make that your home. Looke upon it as your place, your Center; and then you will make to it, whatever it cost you. A Stone will through an Element of fire, a Sea of water, to come to its Center. So will yee, if your dwelling bee above.

I have said how you must bee qualified. If now you come to learne and minde these things, and keepe the Soule in warmth, and upon the wing, you shall be able to beare up, in the approaches of death, and to thinke of Christs comming without sin, with comfort. Nay, you will love his appearance, 2 Tim. 4.8. 1 Thes. 1.10. Phil. 3.20. & 1.23. Heb. 9.28. 2 Pet. 3.12. wait for it, looke for it, long for it, hasten to it, and ha­sten him, in the words of the whole Church, and of this her Sonne. Come, Lord JESUS, come quickly. [Page 36]So Shee to the last. Rev. 22.17. Rev. 22.17. So the Spirit. So this Noble Knight, who most (as I am told) in his last words breathed out this: Come Lord JE­SUS, Come, Come quickly. O my Lord, quickly, Amen.

Even so Come, Lord JESUS; Come apace, come once for all, to make an end of all Sins, Sorrows, Fune­rals, by ending the Last enemie, death, and by casting death and hell, and grave, and all that opposes life and glory, into the Fire. Amen.

Even so come Lord JESUS, Amen.