WISE SOLOMON said in the old Teste­ment, that this is the summ of all, Eccles. 12.19. Feare God and keep his Comman­dements, this is the whole duty of man. So I say, to live rightly by faith, and to dye in hope, are the two chiefe lessons of Christianity. But because they un­der the Law saw Christ like Moses, in a veile, therfore was their lesson legall, Fac hoc, et vive, do this and live. But since Christ was revealed, who is our life, we must find our life in him, that in our death we may find him with comfort. To this tendeth the whol Law and Gospell. For this life was veil'd in the old Testament, and revealed in the new. To this life tend all the examples of the Patriarchs, Prophets, & Apostles, which were written for our learning, [Page 2]Rom. 15.4. of which St. Paul was not the least, who could averre thus confi­dently of himselfe, that to him to live was Christ, and to dye was gain.

This blessed Apostle having saluted this Church of Philippi, with grace and peace, ver. 2. and having shewed them his thankefulnesse to God, and his love to them, for the fruits of their faith, and fellowship of his sufferings, (which he prayeth God to continue ver. 4.5. to the 9.) he makes in the next place an accompt to them of his la­bours at Rome, and sheweth them that the talent wherewith Christ had en­trusted him, had encreased by his suffe­rings there, ver. 12. So that many wax­ed confident, to preach, as well as to be­lieve, ver. 14. though it may be some of envy, some of good will. All which he saith he knoweth shall turne to his sal­vation, according to his expectation, to magnify Christ in his body, whether by life or death, ver. 19.20. the reason of which confidence, this verse sheweth in these words, For to me to live is Christ, and to dye is gain.

As if he should have said, If it please God, that I shall magnify Christ in my [Page 3]body, living Christ is to me my way of living: or my life shall be spent to set forth, or set up the Kingdom of Christ. It is life to me to do his worke, as you may perceive it to be expounded in the next verse, If I live in the flesh, that is, the fruit of my labour, viz. To advance the Kingdome of Christ, And to dye is gaine, because I shall enjoy him for whom I laboured. But this is not so to all, yet to me it is, who desire to magni­fie Christ, both in my Life and Death, whom I finding to be my life, I know death must needs be my gain; because thereby I receive the end of my hopes, the salvation of my soule.

There needs no accurate division of these words, onely consider these three things.

First, what is common to Christians, and other creatures, To Live and Dye.

Secondly, What is proper in life and death to a true Christian, besides to o­thers, (viz.) First to find Christ to be their Life. Secondly, Death to be their gaine.

Thirdly, to find the fruit of this assu­rance, which is included in the word [FOR] having relation to the for­mer [Page 4]verse, which is a resolution to glo­rify God in his body, whether by Life or Death. Which fruit will also prove this assurance to be good, as all Gods graces are proved, or improved one by another. For upon such a resolution a man may well say, that Christ is his life and death his gain. For what life can stirre up this resolution in a man, but the life of Christ onely? And what ad­vantage are we like to make by glory­fying Christ in our bodies in life and death, if death yeeld not an advantage, when all is lost in this world? But therefore he finding this fruit of resolu­tion, shewes the reason of it thus, For to me to live is Christ, and to dye is gain. That makes me so bold to do as I say, and because God hath given me grace to magnify Christ, I am no lesse com­forted, for Christ is life to me, and death advantage.

1. What is common to man, with other crea­tures. To Live.First, let us see what is common to man, with other creatures, (to wit) to live and dye. This is also common to all men, to Heathens as Christians. To live is no priviledge, from the Ant, to the Elophant, every creature can boast as much, a Dog hath his day, a Flower [Page 5]hath its flourish and fading, every leafe hath its spring and fall, and wherein doth a man exceed these, if he do but live? Nay, wherein do not these ex­ceed him in naturall life? For they have a certaine time of life, man hath not. Eccles. 3.1. He that said there was a time for all things, said not there was a time to live. So they renew their age every yeare, but man is in a continuall decay, or decrease from his very birth. Gen. 1.25, 26. The Beasts and he were made all upon one day, to forewarn him that he became not like one of them. But man remai­ned not in honour, Psalm. 49.12 but became like the Beasts that perish. Nay worse, He com­meth up, and is cut down like a flower. Wee scarce can peep out our heads, but Times Scyth is ready to mow us down, For all flesh is grasse, saith Isaiah. It is not so good, our bodies are like baskets of dust, which a little wind can scatter, and all our glory like a bladder of wind which the least incision will soon emp­ty.

What is there in life to boast of? but either

• A Being,
• A Lasting, or
• A Seeming happy Accident.

1. Being.First, for a Being, It is not worth boasting of, every Emmet hath an Esse, this makes a small difference, let Solo­mon teach them better, who boast of this, Eccles. 3.18. where he wisheth that God would so manifest himselfe to the sons of men, that they who trust to an Esse, or meer being, might see them­selves to be but Beasts.

Yet some men are infinitely in love with life, why I know not. I thinke if they found as many checks in it as some doe, they would rather cry with Mo­ses and Eliah, 1 Kings 19.4. Lord take me out of the world, that I may not see my wretched­nesse. But it may be they know no o­ther happynesse, which makes them dote on this life, like Birds and Brutes, and onely dream of worldly felicity, as the Iews lookt for Christ in a temporall Kingdome, and as the Turkes did, and do looke for their great Prophet Maho­met, who hath promised at his return to his Disciples the world to enioy at pleasure, and all other men to be their slaves. A doctrine taken up by some Christians long since, Euseb. 7. lib. cap. 24. as Ebion and Co­rinthus, damnable Hereticks both; and by others of late, onely to keep up the [Page 7]lean hopes of their hungry followers, who gape but onely after carnall felici­ty (what ever they pretend to piety) if they can be bewitched by such stuffe as this. Poore soules! All this is but an ex­ternall being, Micah 2.10. which is not the place of your rest, no more then your Lords Kingdome is of this world. But these kind of teachers have cozened you of your meat, and now for feare like chil­dren you should cry, and scratch, they fain would please you with a Puppet.

Beloved, Believe not every Spirit. 2 Pet. 2.18, 19. Phil. 3.20 St. Iude tels you of dreamers. Be not led by a dreamer of dreames, nor be thou carryed away by high swelling words of vanity, by which the hearts of the simple are deceived. Look for Christ your life to appeare, but not according to the fashion of this life. Prepare to meet the Lord in the aire, Coloss. 3.2. not upon the earth, set not your mind on things that are beneath, but on the things that are above. Let no man spoil you of your reward, by thrusting him­selfe into things he hath not seen, vain­ly puffed up in his fleshly mind. Let them enioy their thousand yeares upon earth, without envy, look thou to en­joy [Page 8]Heaven forever.

For that thousand yeares the Mille­naries talk of so much, Brightman on the Re­velation. taken from Rev. 20.4. is not any earthly Kingdome of Christ with his Saints. Because it is called the first resurrection, and seemeth to entail eternity onely upon those who did enjoy it. Which if so, I pray what shall become of the rest of the Saints, who shall arise after the thousand years be past, who maintain the war against Gog, and Magog? Are not they bles­sed, though they did not partake of that thousand yeares? Or are these the same Saints, which did enjoy the thousand yeares? If so, then they must live up­on earth more then a thousand yeares, and so the truth of the 4th. verse will be doubted. Or what shall become of the Saints, who never were beheaded for the testimony of Christ, and yet good Christians? shall not they be delive­red from death at the second resurrecti­on, because of the first they could not partake, being no martyrs? Apage. I willtrouble you, nor my selfe no fur­ther, with raking in this mud.

Yet some love life more then these it seemes, who say that an evill Being is [Page 9]better then none at all. First, because (say they) a Being is good, but no be­ing is no good. Secondly, because a be­ing has a capability of exaltation, but no being hath none. Nay, some have been bold to say, that it is better to be in hell, then not to be at all; But there I leave them.

For Solomon saith that a nonens, Eccles. 4.3. a not being, is better then them both, (viz.) who were oppressors, or were oppressed, though the one had power to do mis­chiefe; which is a kind of unhappynes, and the other had no power to resist it, which is a great misery; so ver. 1. Yea, Eccles. 4.1. he preferres it before them that were dead, whom yet he thinkes in better state then the living, because, the dead have had life, and lost it: and the living are subject to vanity and mutability while they have it. And Christ himselfe saith Math. 26.24. It had been better for Iudas if he had never been born. For certainly, though that Being simply considered in it selfe, is better then not to be, yet it is not better to be in an e­vill condition, then not at all; because that which was never had, was never lost, and therefore no griefe vexeth one [Page 10]for that; But to be, and to be deprived of a good, is worse then never to have it; Life simply considered, is but a way to death, therefore not to be doted upon.

The second thing in living to be boasted of, 2. Length of dayes. is length of dayes, for if there be any good in life, the longer life we have, the better it is still for us: But if nothing but vanity, then length of life is not worth boasting of. Solo­mon therefore calls life, All the time of thy vanity, Eccles. 9.9. For indeed a man commeth in with vanity, and de­parteth with darknes; his life begins with sports, and ends with griefes; like Venus Image, that seemed to smile up­on all that came into her Temple, but frown'd on all that went out; to shew that solace ends in sorrow. Therefore saith that Wiseman, Eccles. 6.3. If a man live an hundred yeares, and beget many children, and his soul be not satisfied with good, an untimely birth is better then he, because it hath lesse ex­perience of evill, and more rest. Yet of this length of time many creatures can boast more then wee, as the Oake, Stag, Black-Bird, and the Raven, Every one [Page 11]of which if Naturians say true, can number hundreds of yeeres, onely you will say, they are obvious to chances more then you; yet therein we are de­ceived, for as a Bird is taken in the snare, and the Fish with a hooke, so is a man in the evill day, when it commeth so­dainly upon him. Eccles. 9.12. Besides, every creature hath a power to hurt, as well as to help me, and any man that careth not for his own life, hath a kind of power over another mans. Surely then, long life being hazardous, is to live in doubt, and suspend in feare, and therefore not to be boasted of.

3 Seeming happynes.The third thing to be boasted of in life, is the Accidents thereof, which conduce to some good in possibility at least, such as is Nobility, Power, Riches, and Friends, all which are subject to a change, or check.

1. Nobility Nobility is the finer meale, yet is the Common man and the Noble man ground all in one Mill of Nature. The rich and the poore meet together; the Lord is the maker of them both, Pro. 22.2. And it is a great check to No­bility, that it can neither it selfe hinder a Begger from rising from the dunghill [Page 12]to be set with Princes, nor prevent it selfe though cloathed in scarlet, from embracing the dunghill; It is but the moth of industry, and a bank upon which the Begger rests, or on which the eyes of envy, like the Sun-beames, beate extreamly, even to the mouldring of it away to nothing.

2. Power. 2. Pet. 2.19.The other accident is Power, which while some men seek, they lose liber­ty; and while they desire to get power over others, they lose it over them­selves; and become servants either to Fame, or Busines. In which when they have toyled themselves, it comes to passe that they fall into disgraces, as they first rose by indignities; and though at their first rising they seemed Lords of their Ascendent, yet they prove darke­ned in their declining. Their standing is slippery, and their failing melancho­ly; and though their felicity stands much in other mens thoughts, yet they shall not have my opinion to make them happy, because I perceive they are dying every day, but have no leisure to thinke of it, yet they first find their griefes, but last (if not too late) see their errours.

3. Riches.Another Accident of life is wealth, or Riches, which are a strong hold in a mans imagination, yet will prove hard­ly a ransome for a mans life, Pro. 18.11. sometimes either to the Physitian or the Souldier; What happynesse is there in that, whose reall use is but rightly to leave it? Which whosoever doth not, is but bought and sold with his own money. I am sure the ancient Wise men called them irritamenta malorum, the incen­tives to evil, and they prove impedi­menta virtutum, the impediments of vertue. I confesse them to be admini­cula vitae, props to this fraile life of ours, lest wee should loath it, but not such additaments as may make us love it.

4. Friends.Fourthly, Friends, are the last good accident of life, without whom wee live like beasts in a wood; they multi­ply all our joyes, and divide our griefes when wee impart them; But when I consider amongst so many friends there be so few true, life seemes tedious as to Ieremy, Jerem. 9.2. Oh, that I had a Cottage in the Wildernesse, that I might flee a­way from the assembly of treacherous men! For men without true friend­ship, [Page 14]are but like pictures in a room, fair and uselesse.

Yet there be other concomitants of life, which seem to give some content; for though all other degenerate, as No­bility into servility, Riches to Beggery, Power into Tyranny, Friendship to Flat­tery, by which life is imbitter'd; yet there be vertues which better, and gra­ces which sublime life, to a supernatu­rall condition, even while we live here in this tabernacle of flesh. Yet when I see even these have their mixtures of imperfection, and that the Epiphonema of them, Coloss. 1.19. is above summed up in our my­sticall head Christ Jesus, under whom, we and they must be reduced; and when I see that many who thinke they stand, are apt to fall, and with Demas, to im­brace the present world, though it may be with David they thought they should never be moved, then do I wish for the wings of a Dove, to flee away and be at rest, for who can set his mind on that which is unsettled? For as life is but mansio animae in corpore, the sojourning of the soule in the body, which is apt to remove: so to live long, is but Reman­sura, a little longer stay then ordinary, [Page 15]and that in bonds. For [...] is but [...], the body is but a shackle to the soule. His flesh is called by the Hebrews [...], lecham, bread, because bread for wormes, as Abenezra, and other ob­serve from Iob 20.23. in the word [...]. So Senex is but Seminex, an old man is like one halfe dead, Jam. 3.6. and [...], generation, is so called, because it is [...], an intrusion into the earth, which must have an extrusi­on. One Generation goeth and another commeth. St. Iames cals it a wheel, [...], a course of nature, which goeth alwaies round; a thing well observed by a King, that drew a­mongst others the chariot of Selestris, whom the Tyrant asking what he ayl'd to looke back so often upon the chariot wheel, answered, to observe how that Spoke which is now uppermost, is a­non deprest in the dirt; which answer made the Tyrant more mild after­ward.

It is indeed but a vapour, of which there is no hold, therefore saith Solo­mon, Ne glorieris in crastinum, Pro. 27.1. boast not of to morrow, thou knowest not what a day may bring forth. Being, without [Page 16]well-being, is not worth our desires, wee must looke to another life, if wee desire to see good dayes, and that is the life Christian, which doth difference our lives from all others, For our life is hid with Christ in God. Coloss. 3.3. and from this life wee are denominated, as righteousnesse doth a righteous man, for as Non vivere sed valere est vita, not to live but to be in health is life, the rest is sicknes, and deaths equipage: so not to live is a Christian life, but to live godly. God lookes Non tam multum, sed quam bene, not how long, but how well wee live, there is therefore not onely a life naturall, but a life spirituall, which prepares us for a life eternall, as the wildernes of Sin, and the Kingdome of Bashan, did lead to Canaan. This is when wee lead a naturall life after a spirituall manner, as to be a Mary in contemplation, and so anticipate the joyes of heaven; or a Martha, by good actions, and so become our own rewar­ders, by laying up for our selves a good foundation, against the time to come, that wee may lay hold of eternall life, or like Lazarus, to come out of the grave at the call of Christ, or to make [Page 17]Christ our pattern, who hath left us an example, that wee should follow his steps, or like St. Paul, to make Christ our life, that death may be our gain.

So I come to that life, which puts a difference between other men, The life different of a Chri­stian. and a Christian, (viz.) to be their life. Of this St. Paul speakes, who made not the world his life, nor his pleasure his life, but as the worke of Christ was his meat and drinke, so Christ was his life also.

II This may be understood, Operativè, Or Objectivè.

First, Operatively, that is, if I live, Christ is my life, by the operation of faith, Gal. 2.20. I live, yet not I, but Christ liveth in me, and the life that I now live, I live by the faith of the Son of God, who loved me, and gave himselfe for me. For Christ lives in a man by his Spirit, by faith and by love.

First, by his Spirit, justifying me, that his righteousnes is mine in the me­rit of it; that he hath deserved for me to be held guiltlesse of all sin in the sight of God; so by his spirit also sanctifying me, [Page 18]to a new and true spirituall obedience: & lastly, Rom. 8.16 exciting me by the same spirit, to every good worke. To this purpose St. Paul saith, The spirit witnesseth to our spirits, that wee are the sons of God. This is Pignus salutis, the pledge of our salva­tion, Greg. which never goeth alone without the other, for that spirit that gives the pledge of salvation, giveth also the Ro­bur vitae, the strength of life, by which those things are easie which before see­med hard: and lastly, Lumen scientiae, the life of knowledge, which like light doth illuminate what was darke, and produ­ceth what lay hid in our earthy natures.

Secondly, Christ lives in me by faith, urging me to believe, that by his grace I am that I am.

Thirdly, He lives in me by love, by which fayth worketh me, first, to ac­knowledge my selfe to be his in all true obliegement, and then to do him all manner of service. Therefore St. Austin prayeth to God, that his spirit may thus live in him, Sanctum semper opus in me spira ut cogitem, suade ut diligam, urge ut faciam, inspire me with thy holy worke, perswade me to love, urge me to do.

And so comes in the second sence of this text, viz. Objectivè, which I take to be here especially meant, namely, To me to live is Christ, that is, I accompt my life Christs, to be spent and disposed of in him, and for him, to be spent in his ser­vice, as David saith, Psal. 116.16. I am thy servant. So all the Apostles write themselves, CHRISTS and the CHURCHES servants, the Pope writes himselfe so, but tis meerly ti­tular, he Lords it too much over Gods inheritance, to be a servant. This is a good Christian complement, when it is essentiall, that whether wee live, wee live to to the Lord, or whether wee dye, Rom. 14.8 wee dye to the Lord.

Secondly, To live to me is Christ, if my life be willingly at his disposall, as St. Paul said Acts 21.13. I am not rea­dy onely to be bound, but to dye for the Lord Iesus; so that here we see, if Christ be our life, then our life must be Christs, the one of these depends upon the other, Christ hath bought us, wee are not our owne, Glorifie therefore (saith the A­postle) God in your bodies, and in your spirits, for they are Gods. Wee must not live to our selves, 1 Cor. 6.20 2 Cor. 5.15 let us first find that [Page 20]Christ is our life, & then the other wil be found also, that our life shall be Christs, for such an unionthere is between Christ and us, as there is between the Head and the Members, the Vine and the bran­ches; If the Body have a living Head, the sense of the Body is derived from the Head, and disposed of to the good of the Head; and therfore here is set down, that Christ is to me life, because Christ is all in all to them that are his, in the flux, & reflux of grace, in the preventing & ope­rating; in the donation, and retribution.

Quest. How shall I know Christ to be in me, that I may say comfortably to my selfe, That Christ is life to me?

Answ. By the Spirit that he hath given us. 1. Joh. 3.24. which Spirit is known by divers motions.

First, by a purpose to obey God, and an inclination to that purpose; Therefore Christ minded Gods work with Da­vid, Joh. 4.34. more then his dayly food, and he was straitned till that was accompli­shed, that he was sent to suffer; but you must observe, this purpose and inclina­tion is in us, not onely in extremities, as in Pharaoh, Exo. 9.28. while the rod was upon him, he promised fair; but even while we are [Page 21]in health, and have the world at will; God loves to be chosen as freely, as he was forsaken; and it is a great comfort to a man, and a good token of Gods spi­rit, when a man can say, This good I did embrace, and this evill I did forsake, meerely for Gods cause, without any o­ther respect or constraint, as Ioseph did, Gen. 39 9. How can I do this great wickednes, and sin against God? The Devil (as the Proverb is) when he was sick would be a Monke, (which savours of more religion, then those Monkes, who while they be well, will be devils) but being well he was the devill still; so many of us, cry in af­fliction, and pretend repentance, but the storme being over, we doe as he did, that vowed to a Saint, if he came safe to shore, a wax Candle of twelve pound weight, but when he came there, he gave one of twelve in the pound.

Secondly, The other sign of the Spi­rit, is to have the mind of Christ, which St. Paul so much urgeth, Phil. 2.5. Let the same mind be in you, which was also in Christ: the spirit of God appeared like a Dove, like a Fire, and like a tongne; Mar. 3.16. Act. 2.3. a Dove, to shew simplicity, a Fire, to shew ardency, and a Tongue, to shew [Page 22]it loved to informe ignorance. So did Christ, he did no harm, but much good, and the zeal of Gods house did even con­sume him, and his tongue never ceased to preach the glad tidings of salvation; see then, if you have pure simplicity, without hypocrisie, zeal without igno­rance, or partiality, and a tongue ready to glorifie God, then sure Christ is your life.

Thirdly, the third sign is to love Christ for himselfe, and all those that love Christ, though I know not their persons, or if I do, yet to love them for this reason onely, because they love Christ, Thus wee passe from death to life, if wee love the brethren. 1 Joh. 3.14. And that it be [...], without dis­simulation, Rom. 12.9.

But before wee passe to that life, there is a vale of death to be passed, which though it be common to all, yet it is not advantagious to all, but onely to such, to whom Christ is life; therefore wee will first looke upon it as it is common to all, then, how it is a peculiar benefit to some.

First, Death is common to all, Sta­tutum est omnibus semel mori, It is ap­pointed [Page 23]unto all men once to dye, Rom. 6.23 the rea­son is, Man sinned, and the wages of sin is death.

Ob. But some will say, if man had not sinned, yet he would have dyed, because no body consisting of elements can be eternall.

Ans. Wee answer, that this is more then can be proved, for though it be true ac­cording to Philosophy, yet it will make no axiome in Divinity, for wee must know that Phylosophers spoke accor­ding to the effects which sinne had brought upon the creature, and to that estate in which the offence left man­kind, which sin it may be was unknown to the Phylosophers. Besides, we find death to be the issue of sin, And threat­ned onely for sin; and therefore surely had not Adam sinned, Gen. 2.17. he had not been mortall. Besides, a change might have been without death, as wee see in di­vers creatures, the Eagle by casting or breaking off her Bill, the Snake, by shift­ting off his old rugged skin, becomes more lively and active. Lastly, the Tree of Life, for ought we know, might be as well restaurative, as sacramental, an help to Nature, as well as a type of Christ.

Obj. Why then do other creatures dye, which sinned not?

Ans. They are subjected to vanity for our sakes, They were made for man, and ther­fore for man subjected, Rom. 8.20 that man by them might be served, and not starved for want of them, therefore there is no injury done to the creature by God, but by man, when he doth abuse them by cruelty or surquedry.

Therefore being that to dye is com­mon to man, it behooves man to expect it, Mat. 24.43 & to suspect it, as a thiefe that would steal upon him, this contemplation, when it proceeds not from Panick feare, is holy and pious, I mean when I do not feare death so much, as a debt of nature, but as the wages of sin; for so to fear it is childish, for many go out of the world easier then they came in, and the vitall parts are not so quick of sense, as other parts are; therefore a religious fear of death is profitable, because it pre­pares us to dye, by making us to cast up our accompt, and make all even before­hand, 1 Cor. 11.31. And to judge our selves, that wee may not be judged; that so as by sin, wee have made life away unto death, so by a true preparation we may make death a [Page 25]passage to everlasting life; for, as saith S. Bernard, Cecidimus omnes super lapi­dem in luto, unde inquinati, et vulnerati sumus, Wee are fallen upon a stone in the dirt, by which wee are both defiled and wounded; wee must therefore before wee dye, be washed in the laver of regene­ration, and cured by the blood of the Covenant.

There be three sorts of People, can never prepare well for death. The first is the Epicure and Socinian, who deny the soules immortality: such were in St. Pauls time, who said, Let us eate and drinke, for to morrow wee shall dye; 1 Cor. 15.32. and though that these thought of no resur­rection at all, yet it will not excuse them, who imagine the soule to have no subsisting after this life, as to be capable either of joy or sorrow, and therefore they count the Parable of Dives and La­zarus, Jos Steg­man. Disp. not to be a thing propounded in a figure, which may have a correspon­ding reddition, but a meer fiction, as of the Poets Tartarus and Elysium, whom the Popes policy in setting up Purgatory will condemn to have lessereligion then himselfe: these men can never prepare for death, but rather for the continu­ance [Page 26]of life, because with death their happynesse ends, like a birds, or a beasts.

But this error is confuted divers wayes. First, from the very instinct of nature, which desires perpetuity of name, fame, 2 Sam. 18.18. and family, which is but the sha­dow of eternity in the soule; so also be­cause the soul is no bodyly thing, and therefore not corruptible, it finds no satisfaction in finite things, and there­fore, except it be made in vain, cannot cease to be, till it hath enjoyed the ob­ject adequated to it, Greg. Nyss. and then it can nei­ther, because that object doth quicken it the more, for the vision of God is the life of the soule, which vision it appre­hendeth, when it is separated from the body, therefore God is said to be the God of Abraham, Mar. 12.27 of Isaac, and Jacob, though they were dead, because they li­ved to him; Heb. 12.23 so in the Epistle to the Hebrews, the 12. and 23. there is men­tion made of the spirits of just men made perfect, which must needs be in heaven, by the sight of God, though their bodyes be not yet raised. If wee thinke not thus, how shall wee prepare to leave the certainty wee have here, to [Page 27]enjoy we know not what, nor when?

Nor doe they rightly prepare for death, who sleight it; for it is the King of terrours. It is not putting on the ig­norant bravery of a Roman spirit, who knowes not what comes after, that gives Death right entertainment. De­sperate resolutions, are not heroicall Christian vertues. For see revenge of wrongs dares death; a man in griefe wooes death; and the feare of dying, hath prevented the cruelty of it. Some have dyed in pittying of others, as some of Otho's friends did. And Christs Dis­ciples had a touch of this, when they said, (hearing Lazarus was dead) Let us goe, that we may die with him. Joh. 11.16 Love sleights death. A certaine Neapolitane leapt into the Sea, when his wife was taken by Pyrates. Tiberius Graocus ha­ving two snakes in his house, male and female, was told by the Southsayer, that if he killed the female, his wife should die; if the male, himselfe should: He kil­led the male, and dyed first himselfe. Beauxamonts wife the Moore, would be buryed with her husband. Porcia, the wife of Brutus, dyed by eating hot bur­ning coales, for griefe her husband was [Page 28]dead. But all these sorrowed as men without hope, and did not prepare for death, but provoked him against them­selves. Others of the Heathen dyed with lesse passion, though for ought I know, with as little hope. As great Augustus, in a faire complement with Livia: Conjugii nostrimemor esto, vive, & vale: saying, Be mindfull, Livia, of our wedlock bands, live still, and prosper. But there is more to be done in this businesse.

First therefore, be acquainted with death, by dying to one sinne or other that liveth in thee, or by killing that love to the world, ease, riches, friends, which makes death so bitter, as saith Syracides, Ecclus. 41.1 O Death, how bitter is thy re­membrance to a man that lives at ease in his possessions!

Secondly, be temperate in all things against this fight. So the Apostle coun­selleth the Corinthians, 1 Cor. 9.25 (They that strive for masteries, are temperate in all things) lest when he comes to fight, you are loth to lose your delicates: as many are loth to die, so long as they can but receive meat. These are such who make their [...] their [...], Phil. 3.19. and [...] [Page 29]their [...]. For banquetting is vincu­lum animae, the bond of the soule, and the fetters of the affections. As we read of Philoxenus, who would not leave the Polypus his head behind him, though his Physitian told him, that what he had eat already, would kill him in seven houres. Many there are, Qui Curios si­mulant, who seeme abstemious a while, (yet scarce a Fasting day) but like the fish Musipula, they suck up their frie againe, which they had formerly vo­mited.

Thirdly, Challenge death in thy shirt, strip thee naked of all worldly habili­ments. He fights but as some Souldiers doe, for booty. If he finde nothing to spoile thee of, he hath no spirit to fight with thee. Job wooed him to wound him, but he would not. Job 4.13 It is our hug­ging of the world, which makes death violent; and our security, that makes him so eager to obtain a Habeas Corpus. But if he finde a man, that, Nil nisi cu­tem morti concesserit atrae, Horat. who has no­thing for death but his skin, he is wil­ling to let him alone, till some better advantage happen to his liking.

Fourthly, yet doe not take deaths part [Page 30]against thy selfe, by lying at too open a ward of despair. For that is it he would have, and therefore makes thee beleeve, that he will end all thy paine and grief, shame and sorrows, if thou wilt betray thy life unto him, by some violent death. Whereas indeed, then begins thy mise­ry; for while there is life there is hope. I waited long, and at the last God heard me, Psal. 40.1. Know ye not, that Blessed is the man that endureth tempta­tion? Jam. 1.12. for he shall receive at last a crown that fadeth not away. You must like a faithfull Sentinell, wait till your change come. No Souldier is praised for march­ing without the word of command; nor no Christian, for spending his life, till God take it. I read of a Roman Con­ful, that whipt a builder for using other timber then he had appointed, though (it may be) more fit for the purpose. If a practicall Carpenter, was so served, wanting onely the complement of obe­dience; what have your pragmaticall builders deserved, who out of the spirit of disobedience, will have no cake but of Thamars making, though it prove their owne ruine? Well, let us not call death upon our selves by the errour of [Page 31]our lives, but prepare onely for it. De­discas vivere oportet, si discas mori: You must forget to live, if you would learne to die, as Saint Paul did, who said, By the rejoycing I have in Christ Jesus, I thanke God I die daily, 1 Cor. 15.31.

Nor count death evill, as those that dye without hope, as one Mecaenas, of whom Seneca saith, He was of so weak a heart, that he would refuse no torment, Nec acutam crucem, dummodo inter haec mala, spiritus & vita prorogentur. He was content to endure any torment, so his life might be prolonged. Which, saith Seneca, was pessimum votum, the worst desire and wish, and argued him effeminate and base. Quia distulit id quod est in malis optimum, supplicii finē: because Death is the end of all misery and punishment. Yet the man could not be much blamed, not knowing with Adrian, what life was to come after, whether any, or none: Which made him so discourse with his soule, Animula, vagra, blanda, quae nunc abi­bis in loca! Little vagrant tender soule, into what regions art thou posting hence? And indeed if we know not [Page 32]that, I wonder not to see folké loth to die; for a living dog is better then a dead lion. But death is not evill in it selfe, [...], Not to die is evill, but to die ill is evill. Which that we may not doe, wee must so prepare our selves, that we may look back upon our lives with comfort, and forward upon the object of our hope with joy, that so it may prove an advan­tage to us.

So I come to the other thing in death, which is proper to a true Christian. (viz.) a Gaine. Death is to me a gaine.

Obj. Death is a privation, therefore a losse; How is it then a gaine?

Ans. Not in it self, but in regard of the over-ruling power of Christ, who hath conquered him, and altered his nature; so that of a privation, it is become but a commutation, from a losse to a gaine.

Therefore those that live to Christ, lose nothing by death, but gaine by it. All things else lose by it, as either life, or pleasure, or wealth. But all these are gained by a good man in death: first, life, Christ came, that wee might have it more abundantly. 1. Joh. 10.10. And for pleasure and joy, In his presence is the [Page 33]fulnesse of joy, and at his right hand are pleasures for evermore. Psal. 16.11. And for wealth, there is no want: Luk. 12.32 Wee change a Cottage for a Court, and a Farme for a Kingdome. This is not hard to prove, if we could beleeve Scripture, which tells us, that no eye hath seen, nor care heard, nor tongue is able to expresse, what God hath laid up for them that love him. 2 Cor. 4.17 Saint Paul tells us of a crowne of Righteousnesse, of a weight; yea, an ever­lasting weight of glory. 2 Cor. 4.17. Now it is not so in this life; For all that wee have here, is either toilsome to get, care­full to keep, or fulsome to continue with, as Seneca saith of satiety. Cogita quamdiu eadem feceris Mori, velle non tantum fortis & miser, sed etiam fastidio­sus potest. A man would die with wea­rinesse of reiterating the same thing, though he were neither valiant nor mi­serable. The best thing here, is of a pe­rishing nature, but our inheritance there, is incorruptible, undefiled, and fadeth not away, and reserved in heaven where there is no feare of robbing, 1 Pet. 1.4. or spoiling us of it, either by the violence of the Souldier, or the crast of the de­ceiver, or the deceitfulnesse of the Law­yer. [Page 34]But all things here are fading, sa­ving Grace, and yet that hath much a­doe to stick by us, as saith Saint Paul, I find a Law in my members, fighting a­gainst the law of my mind. Rom. 7.23.

Who feels or sees not this decay, ex­cept those whose eyes are too much fix­ed upon the worlds toyes, whom the god of this world hath blinded? Excellens sensibile destruit sensum. They look too much much on the world, and so are blinded by it. They hold it not at a just distance from God and Godlinesse, or look not upon it with a right spectacle of Gods Word, which discovers to us all her adulterate ware. That is the Reason, why we see not the envie of honour, the allurements of pleasure, the inconstancy of riches, the impediments of Poverty, the temptings of the flesh, the baits of beautie, the infirmities of the body, the certainty of evill, and the danger of losing good.

What then is all this to what wee lose by being absent from the Lord, whilst we are in the body? 2 Cor. 5.6. Wee lose the blessed vision, the sight of God, the presence of Christ, the full enjoyment of the holy Ghost, the company of An­gels, [Page 35]and the Society of Saints; all which we know but in part here, but then we shall know, even as we are knowne.

III To ensure your self hereof, look you that you have the fruit of this confi­dence, that Christ is your life, The fruit of this confidence and death is your gaine, included in the word (For,) which hath relation to that Re­solution, which this confidence bred, namely, to glorifie God in his body, whether by life or death, because Christ was his life, and death was to him ad­vantage. And surely, hee that desireth so to doe, cannot chuse but find the other; For Christ being his life, makes him apt to glorifie God in life, and in death; And this he resolving to doe, must needs produce this effect, that death must be his gain. For he that will lose his life for my sake, shall find it, Mat. 10.39. And not such a life simply; but bet­ter an hundred fold in the happinesse of it, and for the continuance everlast­ing.

The summe then of all is this: Consider we are Christians, which doth give us a right to a better life then nature can, viz. a spirituall life in Christ, and an eternall life with Christ.

To obtain either of these, we must a­void the voluptuousnes of life naturall, and let Christ be our contemplation, and his example our pattern. This is in mundo vivere, & vana mundi contem­nere; to live in the world, Gal. 6.14. and yet de­spise it; to use the world, as not using it. The world must be crucified to me, as looking on it as a cursed thing. Totus mundus positus in maligno; and I must be crucified to the world by its hatred of me. So that we must live as Saint Paul directs, our loynes girded with truth, lamps burning in our hand, viz. shining in good workes; and lastly, watching in devotion, lest we be found sleeping.

This being done, we may bid death welcome, for he brings advantage with him. And if yet our infirmities pre­sent death formidable, Consider, what is death; but a fall to rise like the setting of the Sunne, A medicine to those mise­ries which sinne brought upon us. For we, having fallen by sinne into all man­ner of woe, it was mercy as well as Justice in God, to make us mortall, lest we should live for ever miserable, Pluto guessed well, when he said, Death was [Page 37]the Law of Nature. Adrian said better, and more full, that Death was Paver divitum, pauper is defiderium; the feare of the rich, and the desire of the poore. Seneca said more divinely, that it was Finis, or Transitus, an end to the wic­ked mans happinesse, a passage to the good mans blessednesse. Death cannot bite Innocence, but smiles upon it. Which made Saint Augustine to say, He desired to see death as Christ had made it.

Secondly, consider not so much the seares it has, as the joyes it brings. It is strange to see, how light they made of it, who had no such hopes as we have, I meane the Heathen. And we that count our selves the true Israelites, need not be ashamed to borrow a jewel of these Egyptians. Cato sent Caesar word, that he feared more his pardon then his pain. The joyes of death are such to those that live well, as that they rejoyce, when it draweth nigh: For it is but a sleep, and the grave a dormitorie, where men rest from their labours. In vitâ vigilant justi, ideo in morte dicuntur dormire, saith Saint Augustine. Righteous men watch while they live, and therefore [Page 38]are said to sleep when they be dead. A certaine wise Roman said, Non puera­scam, si Deus mihi largiatur: He would not be a child again, though God would permit it; His reason was, because now (sayes he) Ex hospitio ad domum disce­dam, I shall goe from my Inne to my home. For indeed, the soule, Non est, ubi nunc est, is not where it would be: It looks ad futura, to that which is to come. And he that doth not, beleeves not certainly the soules immortality, nor the paine of death; which being once apprehended, makes us impatient to live in Mesech, Ps. 120.5. and desirous of disso­lution with S. Paul.

Which gaine if thou wouldest make of death, die to the world betimes. He that begins a journey early makes a pleasure of it, rather then a paine. Such men are neither ashamed to live, because they have lived well; nor affraid to die, because they are are but going whither they have beene alwaies travelling. Re­member therefore thy Creatour in the daies of thy youth, Eccl. 12.1. before the evill day come. Like the Bee and the Ant, let not your provision be to make in the win­ter. Christ taught us to prevent impe­diments [Page 39]of safety, when he said to the people concerning the destruction of Jerusalem, pray, Mat. 25.20 that your flight be not in the winter, nor on the Sabbath day, be­cause hee knew their opinion of the Sabbath, would hinder their flight one way, as the winter another. So pro­vide against this blustring day of death, lest it hinder you in your passage to hea­ven. In a word, let sin die before thee, and then it cannot follow thee to judg­ment. Feare not death, but looke to the errour of your life, break off sinne by re­pentance, and entertaine Christ, and death will be found without sting; yea, no crosse but a crowne, no dart, but a scepter, shalt thou find in Christs hand, or an olive in token of our victorie. As con­fidently thou maist passe deaths teeth, as once Ignat. did the teeth of wild beasts, who said before hand, when he was condemned; I care not what death I suf­fer, for seeing I am Gods corn, I care not with what flaile of death he please to beat me out, for I am willing to beground, even by the teeth of these beasts; that I may make cleane bread for Christ, who became the bread of life for me. How cheerfully may we then say, Egredere [Page 40]anima mea, egredere: Goe forth my Soul, Ps. 142.9. to meet thy Saviour, & with Da­vid, pray, Lord bring my soul out of this prison, that I may praise thy Name. And with Saint Aug. Creasti nos ob te, and Lord thou hast created us for thy selfe, and I cannot be quiet til I come to thee. And then shall begin that heaven­ly Epithalamium, or wedding song of foure parts, sung in Antiphona's and Responsories, The Lamb saith Come, and the Spirit saith, Come, and the Bride saith, Come, and thy soule shall say, Come Lord Jesus, come quickly.

So did this our deceased Sister, M ^rs MARY OVERMAN, descended of an ancient and worthy Family of the Breretons, marryed into an accomplish­ed Family of the Overmans, with whom though she found sufficiencie and satis­faction to her owne hearts desire, yet she breathed after another life: Not be­cause she was sullenly faln out of love with the world, but in love with Christ, as appeared by her dying words, which must eternize her memory, when as a little before her dissolution, this earnest and pious prayer departed from her first, Lord when shall I come and appear before [Page 41]the presence of Christ, my JESƲS? Dying MARY it seemes by this was ready for living CHRIST, and living CHRIST as willing to receive dying MARY; for soone after, he took her to himselfe: Who though she was weak in body, yet was she strong in faith and hope; which viaticum she had with her to strengthen her in her jour­ney, and to convey her soule into the hands of her Redeemer. Herein as well approving as professing her selfe a true MARY, in choosing that better part, which now shall never be taken from her.

Next to Christ her Head in heaven, she loved her Head on earth, whom God had given her; and like the Turtle, loved her Mate: yet was not like Rachel, im­portunate for children, nor yet dejected for want of them.

She spent her time not idly, (as many of her degree too usually doe even in these times, whose miseries call to bald­nesse and sackcloth) but like another Dorcas she seemed to those that have seene her constant employment, so farre from being idle, that she was most an end well busied, and full of good works. [Page 42]So that as it was written of the Ladie Paula, so it may be of Her too, that she spent most of her time, either in good workes, or Gods worship. Her cham­ber was not onely a shop of Confection (as the fashion is) but an Oratorie for Devotion.

Thirdly, In a long and tedious con­sumption, she behaved her selfe very patiently; and knowing under whose hand she suffered, opened not her mouth in any discontent, and well perceiving it was the Lords doing thus to permit her to suffer, she laid her downe and possest her soule in patience; only with the meeke spirit of Iob, intending Saint­like to imitate him in this her sanctified affliction, in the depth of her consump­tion, yet in the height of her devotion, applyed ever and anon Jobs deploring words to her languishing selfe, and like him, wholy submitting her selfe to Gods dispoall, said, My months are moneths of vanity, and sad nights are appointed for me. And at other times in Davids words, (for she conversed much with dead Saints, whiles she was living, and had therefore learnt to use their language now she was dy­ing) [Page 43]when in his prayer, he deciphered his miseries, that he might the easier implore mercy, Psalm. 31.10. My life is consumed with greif, and my years with sighing. So that as Saint Ambrose said, of one dying of such a disease, so may we of hers, that it seemd a martyrdome.

Yet was she not childishly afraid of death, nor struggled she much to re­taine life, as some doe, from whom God is faine, as it were, to teare away their soules; but she offered up hers as a free-will-offering, with a contempt of the world, saying, Away with all these things, and with an earnest desire besides to be with Christ, who ha­ving beene her life, made death her gaine. Which Text it seemes was some time since her owne meditation, as appeares by her notes under her owne hand, with this her devout paraphrase found upon them, Heaven is my home, I am a stranger here: Which undoub­tedly was the language of her heart, as well as of her hand. And if so, what can we lesse perswade our selves she is, then what she made her selfe by her pi­ous endeavours, a true, a very MARY, [Page 44]that is, by interpretation, Excellent. Excellent in Contemplation, thereby anticipating the joyes of heaven whilst she walkt upon the earth, and excel­lent in action too, her actions speaking her a perfect servant of the Almighty: And therefore now no doubt after death, a partaker of his glory with her fellow Saints, for right dear in the sight of the Lord is the death of such Saints, so deare that he takes them into his bosome.

And for our parts, we may say of her, as Saint Hierome said of Fabiola, Ex annulo Ecclesiae monile perdidimus, We, even wee have lost a precious jewell out of the Ring of the Church. But lost she is not (I doe her wrong to say so of her) whom God hath found. She is not dead, but sleepeth. And her flesh doth rest in hope, that what is sowne in weaknesse shall rise in power, according to his mightie working, who is able to subdue all things unto himselfe, who bringeth downe to the grave, and raiseth up, by whom death is already swallowed up in victorie, and so made an advan­tage to us.

Thus passed this precious Saint from sicknesse to perfect health, from weak­nesse to perfect strength, from bon­dage to perfect freedome, from trou­ble to perfect peace, from losse to perfect gaine, from heavinesse to per­fect joyes. In a word, she is passed from death to life, and from earth to heaven, to be for ever in perfect hap­pinesse, where wee leave her safe, and come to cloze with you.

Now therefore as the death of Christ doth for us make a gaine of death; so may the death of good men and women, worke some advantage also for us in that point, and so their death may be a gaine to us. There­fore Solomon sayes, Eccles. 7.2 It is better to goe into the house of mourning, then of feasting, because that is the end of all men, and the wicked will lay it to his heart.

For when I see a man die, I get this by it, to remember my end also, that my day of accompt will come too. When I see one die willingly, it com­forts me against death, that it is to be embraced rather then seared. If I see one [Page 46]die resolutely, it gives me advantage to be valiant also, and so make the blood of the Martyrs to be the seed of the Church. When I see one patient in sicknesse, and hopefull in death, I gaine some confirmation of my assurance, that surely there is a reward for the righteous, and the patient abiding of the meek shall not perish for ever. For I see there is hope laid up in their bosomes, from which Death cannot make them start.

And thus the dust of the dead is like fresh mold cast into a garden, which makes all things spring the better. Quot justi, tot miserationes, So many good-men, so many mercies; if they live, to keep off judgements; if they die, to guide us by examples, that they and we may at last meet together in one CHRIST JESUS, who hath left us an example, that we should follow his steps, that he may both in life and death be of so great power with us, that death may prove a gaine to us, and we a glo­ry to him.

To whom, together with the Father, [Page 47]and the holy Spirit, three Persons, and one onely true and ever-living Lord God, be rendred, as is most due, all honour, and glory, and praise, now and for ever.

AMEN.

Memoriale Sacrum.

YOu all had, I Confesse, (deare friends) upon the sad occasi­on of this Invitation, an un­denyable Civil Right to this Funerall, not Factious Sermon, falsly so christned by some ill-meaning men, who would give it no other name, be­fore it went to Church, or the Pulpit, but what a factious Conventicle begat, Which it seemes has this priviledge (unknowne till now) to miscall any thing. And since Innocence never is in greater danger, then when Detracti­on acts its part against it, be pleased now to see, what would not then be suffered in your hearing, this dumbe Sermon speake, both for it selfe, and your deceased Sister, a choice young [Page 52]Christian, silenced by death. Whose blessed innocence, hath made her unca­pable of speaking here, but by a proxie; who being dead, yet speaketh, by her surviving husband, her proximated friend, by Gods appointment. Who, as hee must not be injurious in the least respect, to a deceased loving Wife, (that being wholy inconsistent, with his last dutie to her, to whom he must ever owe a pretious memorie) so must he now publish, to the impar­tiall world, that she had an unquestio­nable right, as dying a Christian, to a peacefull buriall. For, as she lived in faith fixt, so she died in the full hope, of a very good Christian. What An­tichristians then were they that hindred it, I leave for you to judge.

I will therefore crave leave to be at this present what indeed I am, your sorrowfull Historian, yet my historie must be [...], a sad glad relation of this our sister, who is now gathered to her heavenly Father. I have there­fore first presented you with the Sermon it selfe, which was then supprest, but not obliterated as you may perceive, you need not feare what Faction saith [Page 53]against it, here's no such infection. The Sermon you shall finde attend the Text, and the occasion onely, and after take its leave of you. So that all the way, till it bring you home, it will entertaine you with no other dis­course but the livelie Character of a true Christian, dead to the world be­times. And the example of our de­ceased friend will doe no lesse. A good, and full account she made of that preti­ous time God left her here, which you will plainly perceive, both by the re­joycings she had in her well-spent life, and with firme hopes in earnest of a full assurance of a comfortable death. And withall, have her dying example for your living patterne, which will guide you like wise, how to make up your accompts well, that you may be happie too, when ere you goe hence, and be no more seen; which wee all sooner or later inevtablie must. So that it highly concerns us whilst wee are here, to make good our accompts first, if at last wee would not misse of that happinesse of good Christians. And blessed be God, that of his fullnesse, this our deceased sister did receive grace [Page 54]for grace; Who driving on towards the marke of her high calling, and aiming at perfection, went on from one degree of grace unto another, till glory came upon her. So that wee doubt not in the least measure of her fullnesse of glo­ry, whither she is gone.

A Progresse you shall see she had, and that in goodnes, being well acquainted with that truely divine maxime, That not to goe forward is to goe backward, and not to thrive in goodnes, not to be good at all. But she stood not at such an unhappy stay, for I may safely af­firme, that piety throve with her even from her infancy, humilitie with either, both strove to out-strip each other, neither came to full stature, yet perseverance crowned all. She well knew she must carry her goodnes to the grave, if shee meant to goe to heaven. For without holynes, no hopes of that happinesse, to see the face of God.

Minoritie and Sanctity do not usual­ly meet, yet here both; we see a young Woman dead to sinne, and ready for death, which is no lesse admirable then rare.

A reason then you see I am ready to [Page 55]give you of our good hope wee have of this dead Sister, twas such indeed, of which wee need not bee ashamed, no more then she was. So truly lively, that I may confidently say, The just mans, and the just womans hope were here all one. Her end then, must needs be like his. I will therefore first shew you how she led the life of the righte­ous, and next, how shee dyed the death of the righteous too. And this taske I shall truly performe, if you please to consider with me, First, What she did.

And in this I must beare her witnes, that in all her actions God had her early day, for in them she constanstly looked heaven-ward first, and let religion in. Full oft have I been an eye-witnes with joy, of her constancie in reading, nay and in writing too, some divine tract or other throughout the day, to exercise her hand, as well as heart, and both to God-ward, thereby on earth, to traine her selfe for heaven. And to my know­ledge, who have perused her pious pa­pers since her death, both these were daily busied, and piously lifted up, her heart in ejaculalory devotions, and her [Page 56]hand in devout transcriptions. So that nor here, nor else where neither, is any handwriting against, but for her. Who was so sincerely constant in all her de­votions, that she seldome, I may say, never, willingly missed her dutie to God in prayer either in closet, Church, or familie. This was her piety to God. And for the prosecution of the dutie or obedience to her Mother, I have veiwed the deep impressions of it long since, & to expresse it, will give it you, in her Mothers owne phrase, as neere as I can, as she was heard to utter this spon­tancous good testimony of her: This dutifull daughter was alwayes won by love, not feare, and that by a motherly admonition onely, but never did I force her to her duty by a severe correction. So that conclude of her we may justly from these good premises, That the in­nocence of her nature, made this meek reverence, coupled with love, not feare, in her behaviour to her mother.

Give me leave yet farther, to go with­in the sphere of mine owne know­ledge in her due commendations in some other relations. Her love and loyalty to her husband, with whom she [Page 57]ran a five yeares race, so even, that I may justly say, we were true yoak fel­lows, and good fellowes well met. Our loves were reciprocall, and equal­ly swayd us both, till Death dissolv'd this Gordian knot, and left me alone to mourne for this lost Turtle. For though this match on earth, was made in hea­ven for her, she rested unsatisfied, till she reached heaven to obtaine a better, which will admit of no divorce by death: where marryed now she is, to that eternall Bridegroome of her soule, Christ Jesus. Stay here with her faine I would, but I must leave her to goe on.

This Jewell had more Diamonds which did adorne her, other spirituall graces which were resplendent endow­ments in her: I will make them trans­parent.

God had given her that discreet pie­ty in her deportment, as that she con­stantly held a respective carriage to­wards her superiours, a friendly corre­spondencie towards her equalls, being ever ready to pleasure all, and loth to offend any. A love she bore to her kindred, both naturall, and adopted, [Page 58]and an innate curtesie to all she knew. Besides, she had Sobriety and Modera­tion in her selfe, and lastly, Modesty and Humility in the possession of all these. All which deserve our Commemorati­on, Imitation, and Admiration also: Hereby adorning not her selfe alone, but spreading the pious care of her pa­rents in her religious education. And thus you see how in all relations, she ran the course of her health constantly well. So that by this time I hope you are resolv'd to say what you see, That she led the life of the righteous, and all good men will be glad thereof.

I shall now draw on my Speech to­wards her better end, that you may not doubt but that she dyed the death of the righteous too: And indeed her last end was like his, in perfect peace. For having thus wholly dedicated her first fruits of sanctity to God by a pious life, her next studie is to triumph in the assu­rance of a comfortable death, endea­vouring thereby to adjoyne her selfe to him, who is become the first fruits of them that sleep: Nothing doubting, but as she was Gods servant on earth, [Page 59]so to be his Saint in heaven. It should seeme, sicknesse was to this good wo­man no other then as indeed it is, Deaths elder brother. For, Omnis pas­sio being Janua lethi, every paine giving to the soule of every Christian, an Item of his mortality, she beganne to thinke with her selfe, what she after­wards felt by experience, that her Consumption might crack her earthen vessell, and reduce her to her first prin­ciples. Whereupon shee gave that at­tention to sicknesse, which sick Heze­kiah gave to Esaiah, she put her house in order that shee might die, and so composed her selfe wholly in heaven­ly meditations, the better to prepare her soule for heaven, as well as her bo­dy for death: Seeming thereby to say, Quo propinquior morti, eo latior: that the neerer she was to her dissolution, the firmer she was in her resolution. Et vicinior coelo, longior à terrâ: the neerer she was to heaven, the far­ther her thoughts were from the earth.

In her sicknesse, being often asked, How she did? she still answered, Not sick, as if then she would thank God [Page 60]for being heart-whole. And having laid one hand on her heart, and lifting up the other heaven-ward, said sighing, I am opprest; yet thy grace (Lord from above) gives no roome to sicknesse. Each day was to her a new life; and that daily life but one continued sick­nesse, ever in a Consumption, and de­caying daily. Yet had God so sancti­fied this her tedious visitation, that she did every day promote her owne good by it; in so much that it did ra­ther improve, then impaire her: for it did not onely draw her nigher to her end, but to God also. So that it seemes this fornace did but refine her from her drosse, and purifie her for God him­selfe. Death came not to her more sud­den then expected; not feared, but em­braced, yea earnestly desired. For being conscious every day, what might befall her ere the next, betaking her selfe at last wholly to her bed, she doth like­wise to her continuall prayers. Which she ceased not, till her selfe ceased to be. And having now armed her selfe for death, feared no more to goe to her grave, then to her bed, since she was certainly assured, both tended to her [Page 61]rest. When shee lay downe to sleepe, she thought it her last, knowing then onely she should truly be at rest, when she should be no more here. And ha­ving obtained the end of her dying pray­ers, and of her never dying hopes, ha­ving thus set her house in order for a more durable repaire, sweetly compo­seth her selfe for death, and falls asleep in peace. When she awakes againe, she will account her life not continued, but restored, which shee was ascertained should be made good to her at the Re­surrection of the just. And thus our friend sleepeth.

Now blessed be the God of peace, who gave her his peace so abundantly both in life and death. For she being one of Christs disciples whilst she lived, tooke her Masters legacie hee left his Saints on earth to heaven with her. Where shee enjoyes, God the Father of peace, her Redeemer the Prince of peace, his Angels, her fellows, the mes­sengers of peace, and heaven her inheri­tance, the place to perfect peace, as well as her. For in the presence of all these must needs be the fullnesse of peace; else in a word we know not what it is, nor what she has. Yet this we know of this [Page 62]deare Saint our Sister, A peace she had internall and externall too, even whilst she lived here, and they are good fore­runners of that eternall in the heavens. Where to be sure it concernes them she be at peace, who were the uncivill di­sturbers of her Funerall Rites, or they might feare thence a suddaine requitall for those disturbances.

However: such is the Saints insupe­rable happinesse, not to be touch'd with things below. And such is hers. Who though she might not be permitted to goe downe to the earth her Mother in peace, no more then so me of them, yet can she not be hindred from sitting downe in peace with those holy ones in the bosome of her Father which is in heaven. It is enough then that God has plac'd her in so serene a Region, as that she is beyond the sphere of malice, (though not to envie, yet) to reach her blisse, or to molest the quiet of her better part. No wonder then this young sweet Saint hasted thither, whither her early perfections did convey her timely holi­nesse, being to God most acceptable. Yet did she stay Gods leasure here, and went not hence without his great [Page 63]Commission, till patience had her full effect in her, and seal'd her up for hea­ven: Where now her innocence and patience, have captivated death in perfect tryumph. And this may com­fort us who here remaine behind her, that God in his due time, will silence such who ere they be, who thus like foule-mouth'd earth-wormes, not Chri­stians, fasten thier teeth, Caniball-like, upon a dead corps.

But God forgive them, (I doe) this unseasonable malice to my dearest spousesse, whose death gave life to this Funerall Sermon. Yet you will find, as it is in the naturall, so in this spiritu­all body; this pious Sermon, it could not quicken, except it selfe dyed first. It did so: for it lay speechlesse, and so dead all this while, and now it lyes in thine owne power, by Gods grace as­sisting, to let it quicken both it self and us. Nay, let the power of God accom­pany this power of godlinesse, we need not doubt its fruitfulnesse: but expect [Page 64]rather a very plentifull harvest, even from those envious men, who pluckt these eares too soon. So farre were they in practise from his precept, who bad them let even the tares grow untill the harvest. So hope we will, and pray we must, that those rude hands who would not let alone a peacefull Ser­mon, may yet at least reape somthing better by it, then the shamefull fruits of their inhumanities from it. However, here it is, a Treatise I may say able to rectify those spirits of contention and blind zeale which led them thus to violate the dead, even before they could come into their dormitories. And now they have the Sermon in their eyes, and at their hand when ere they please to take it. They cannot say, but that they have it ready, to convey it to their hearts, one way or other, if God have not deny'd, or they refus'd humility, to en­tertaine it. Else I am sure, it cannot prove to the living a dead letter, but serve to quicken them, as well as bury her, which was intended. The presse must be the Preacher, and as it falls out anticipate the Pulpit. This now, supplies that then. A [...], I [Page 65]confesse no good decorum here. Yet let it not trouble thee (good reader) in order unto truth, to see it come to light in such disorder. Let this content thee, Truth hath so prevaild, as that it comes at length in greater power. Ready for birth this Sermon was before, yet it has gaind perfe­ction by staying in the wombe, and here that presseth forth in greater strength which was supprest by some mistaking men, even at the Pulpit. Yet this must I say, had we had the happinesse to have heard it from the Authors lips, wee had met with Chrysostomes lively voice, and golden mouth, in the delivery, which would have mov'd us more, yet writing teacheth more. This giveth thee leasure for thy contemplation, and leave thou hast to bore thine eare and tansack thine owne heart when ere thou wilt. Words spoken, have their wings, [...], though ne­ver so eloquently or aptlie spoken. And though like apples of gold in pictures of Silver, they doe too neer­ly resemble those apples of Sodome which turne to nothing with a touch, [Page 66]and doe too often teach but for one houre: But hee that writeth seemes to teach for ever. By voice we profit those in compasse onely; by penne, those at the greatest distance, yea the yet unborne. Which conside­ration moved me with so much zeale, though little skill, to penne this Fu­nerall Oration, in honour of my most beloved Spouse, who though dead, justly bespake this blessed memory of her selfe in the sad heart of her sur­viving Husband, who hath no better Trophee to erect, worthy so much vertue.

And if in this last duty to my dearest, I seeme a passionate admirer of her, I have reason to appeare so; And you must pardon me to take my leave with some solemnity of that same house wherein did lately dwell that soule, which was indeed the soule of my contentment. And you may well con­ceive none else knew how to value this jewell so well as did the owner: who must acknowledge it no low­priz'd happinesse to have enjoyed the society of so sweet a companion. Yet if you thinke I glory too much in this [Page 67]particular, I must tell you, as concerning my selfe, I doe not glory, but in the Crosse of Christ, who was pleased to take from me this crowne of my rejoy­cing upon earth. But I must remem­ber my selfe, and not dwell too long in this kind of speech. Onely thus I leave her, the joy of my life is gone be­fore, and I must be patient till I can follow after.

You all see by this time, That as Sampson did with honey, so have I all this while done with my speech of this blessed woman, imparted some of her spirituall endowments, that you also might have a taste of her heavenly consolations.

And now to you, my loving friends, will I addresse my speech: Yet first, present you with the Sermon: Ye had had it sooner, had the learned Author enjoy'd his wonted health, to have transcrib'd a Copie. It is now at last in your possession, you have had it long enough in expectation, and you deserve it now. You travelled for it first, since thirsted for it, and now at last tis come home to you, to make amends for your lost journey then. I cannot be so inhu­mane [Page 68]to the dead, nor yet so injurious to the living, as to defraud either of their due. Nor shall it ere be said, I engrossed that to my selfe, which did so truly belong unto you all. You all did honour me (I thank you) to follow the body of my deare Bed-fellow with solemnity to her bed of rest; But see what happened, (to my grea­ter griefe I speake it, for it added much to my affliction then) you were dismist without your spirituall banquet. Unci­vill men dispoyled you of your Feast, and having fasted from it ever since, you needs must have it now: And here it is. Fall to it when you please. I doe perswade my selfe, you came so well resolved, as that you meant to profit by the dead, why should I fru­strate this chiefe end of yours? I need not, others did, who promised well, but ill performd it. They spake of peace, yet would not let it follow her to the grave.

If to excuse themselves, they aske, What profit is a Sermon to the dead?

I must answer, it is the businesse of the living, who were by them de­frauded of this excellent Sermon: [Page 69]wherein the Prophet Ezechiels dead and dry bones are gathered together to a happy Resurrection, Death it selfe en­livened by the pious Authors eloquence, into a profitable life: By whose skilfull guidance thou mayst be instructed so to live, that thou shalt never dye; and so to dye, that thou shalt live for ever. What kind of Adders then were those, who did not onely stoppe their owne, but others eares, against the voyce of this wise Charmer here? Who, how injuriously he was accused, upon suspi­cion for this Sermon, has by the pub­lication of it, made you judges, and the world besides.

And now high time it is to cloze with you, (deare Mother) and to re­move my foot a little from this house of sorrow, at least from the depth of it, to comfort you. And you will give me leave to say after the story of so much goodnesse eminent in our depart­ed friend, wee have something to re­joyce in, in the midst of all our teares, that she both lived and dyed so exem­plarily well.

It hath pleased God indeed, to call you and me in a more especiall manner [Page 70]to the house of mourning. A sad truth, if wee consult with flesh and blood onely. God hath of late depri­ved us of a very neere relation to each of us; You, of an obedient daughter in her youth; Me, of a bosome friend too soone. Both these were deare rela­tions in our affections, which having had a Benjamins portion in our love, must needs have the same proportion in our sorrow for her losse. I can no more forget my wife, then you your daughter. I must acknowledge, the separation of an obedient daughter from an indulgent mother, to be cause sufficient of lamentation: yet you will pardon me if I say that I have more. If you consider us in those sacred bonds wherein heaven had joyned us, where I met with so much mutuall conversa­tion and affection, with such an union, that as living I could not over-love, so neither now over-grieve the separation. The tribute of my teares must needs be larger then, who beare a larger share in the same losse.

But we will not vie teares in this sad contention, but rather strive to beare our selves as Christian Mourners, [Page 71]Not so full of teares, as hope. She dyed in hope, let us mourne too, as for our Freind who is but gone before to that place of joy, whither we hope, to follow her in Gods due time. Hee onely make us ready as she was, and then wee shall not need to feare our Masters call, how soone or late, so­ever. So shall not death over-master us, but we shall conquer it, through him that tooke away its hurtfull sting. And let us now remember, all teares are wiped from her eyes, why should ours then, stand full of teares for her? If all her sorrowes be fallen asleepe and buried in the grave, Why should ours live too passionatly to bemoane her? Let us not then drop a teare more here, but rather lend each other both our hands to helpe us beare this weighty crosse betweene us. I must confesse, no crosses doe so much affect us as those which teare away the things wee dearliest love, and when the cheife object of our affections is taken from us, a generall lamentation followes it through all the powers both of soule and body. We cannot suffer it to be divided from us without [Page 72]abundance of teares. I neede not ap­plie it.

Yet must I give my Soule this con­solation for the losse, (If I doe not so miscall the blessed death) of my deare Spouse, she is not dead, but sleepeth, And if no more. I may thinke further, Worldly occasions have many nights separated our bodies, when the next morning has rejoyned us; and it is but one night, one short night of this dull life she shall be from me, when the morning of glory shall ap­peare, wee shall appear together. And since this comfort of my life could not here stay with me, this comfort is my stay of life, that a little time of patience will bring mee to her.

And for you (deare Mother) the Argument is as good: you may mourn excessively, as David did for Absalom; Yet you must expect a loab to chide you for it. So much the more, in that David had more cause to bewaile his Absolom, then you, your Mary, hee knew not how God would deale with that rebellious Sonne, but you cannot doubt but he has dealt well with [Page 73]your obedient daughter.

My advice therefore to you, shall be no other then this in briefe, neither too much to remember, nor altogether to forget so good a daughter. Could she not have dyed, it had been worthy of wonder, not at all that she is dead.

I might save you, and my selfe this quere, Whether we loved her, whom we lately have forgone? and could we love her, and not wish her happie? Could she be happie, and not die? God gave you this daughter as a gift, and me this wife, and hee hath againe taken her as his due, may hee not doe with his Theodosia, his owne gift, as hee pleases? It was Iobs saying in the midst of all his losses, The Lord gi­veth, and the Lord taketh away, bles­sed be the Name of the Lord.

In all afflictions, we must consider, both what we have lost, and what we have left, and blesse God in every losse that we have lost no more, having so many things to be deprived of.

Tis some comfort in calamity not to be altogether miserable. And it is as much as we can expect whilst we are here, to part with our earthly happinesse [Page 74]by degrees, tis but a kindlie passage to those eternall ones above: which will sufficiently recompence all our losses here below.

This must be the consideration which in this, and the like occasions must satisfy both you and me.

For any other satisfaction, we must not expect. Nor must the deniall of that Christian solemnity, which was designed for her more honourable in­terment afflict or trouble us, we know the times, and men. And if we looke abroad, we shall behold great, noble, farnous persons, thrust into their graves with lesser ceremony. And we must not thinke much to sympathize a little with the disquiet of the times.

And if yet any be so censorious, to look upon this speech, or that Sermon with an ill aspect, in respect that it is now made publicke; It suffices me that I have hereby given my cheife freinds their owne content, which is my duty. For sure I am, they were sufficiently discontented with what befell at the Funerall. And I have hereby decently interred my deare Wife, (having no e­ther way left me to performe it) as be­came [Page 75]the last duty of an affectionate Husband. For till now, she was bu­ried in silence, whom no man can blame me if I perpetually speake of, as well as continually remember. And I must further professe, that both the Preacher, and my selfe, have modestly and truly deciphered her proper Cha­racter, as became her by the law of Christianity to be reported of.

If now all this vertue and good­nesse make thee (whoever thou art that readest) presse forward to the same practise, Thou wilt suffici­ently justifie the justnesse of this true, though ceremonious commen­dation.

And you my freinds, as you will acknowledge, that I have thus but paid the honour I owed to her beloved ashes: So you will confesse your selves honoured, by the interests and relations you once had, to so deserving a Saint; And for her sake, retaine with love, the antient respects and freindship, to her, lately beloved Husband, and still, your freind, and Servant,