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<DATE>2007-09-05</DATE>
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<NAME>Elspeth Healey</NAME>
<RESP>MURP</RESP>
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<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1" MS="y">
<P>A PATTERNE for all, e&s;pecially for Noble and Honourable Per&s;ons, To teach them how to die Nobly and Honourably.
Delivered in a SERMON Preached at the &s;olemne interment of the corps OF THE Right Honourable <HI>ROBERT EARLE</HI> of Warwick.
Who aged 70 died <HI>April</HI> 19. And was Honorably buried, <HI>May</HI> 1. 1658. At <HI>Fel&s;ted</HI> in <HI>E&s;&s;ex.</HI></P>
<P>By <HI>Edmund Calamy</HI> B. D. and Pa&s;tor of the Church at <HI>Aldermanbury.</HI></P>
<Q><BIBL>P&s;al. 82. 6, 7.</BIBL>
<P>I &s;aid, Ye are Gods, and all of you are children of the mo&s;t High, but you &s;hall dye like men, and fall like one of the Princes.</P></Q>
<Q><BIBL>Rev. 14. 13.</BIBL>
<P>I heard a voice from heaven, &s;aying unto me, write, Ble&s;&s;ed are the dead which die in the Lord, &amp;c.</P>
<P>Illius e&s;t nolle mori, qui nolit ire ad Chri&s;tum. <HI>Aug.</HI></P>
<P>Nobilitas &s;ola e&s;t atque unica virtus.</P>
<P>De imperatore Theodo&s;io fertur magis &s;e gaudere quod membrum Eccle&s;ia Dei e&s;&s;et, quam caput imperii. <HI>Aug.</HI></P>
<P>Ultima verba morientis Grynnaei.</P>
<L>Ut nunc tri&s;te mori e&s;t, &s;ic dulce re&s;urgere: quondam</L>
<L>Chri&s;tus ut in vit&acirc;, &s;ic quoque morte lucrum.</L>
<L>In terris labor e&s;t, requies &s;ed &s;uavis in urn&acirc;,</L>
<L>In &s;ummo venient gaudia &s;umma Die.</L></Q>
<P><HI>LONDON,</HI> Printed for <HI>Edward Brew&s;ter,</HI> at the <HI>Crane</HI> in <HI>Pauls</HI> Church-yard. 1658.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE RIGHT HONOURABLE <HI>ROBERT EARLE</HI> of WARWICK, <HI>Baron</HI> of <HI>Leeze.</HI></HEAD>
<OPENER><SALUTE>Right Honourable,</SALUTE></OPENER>
<P>_THe <HI>noble favours</HI> which I recei|ved from your <HI>decea&s;ed father,</HI> are &s;o many, that I can never <HI>&s;ufficiently expre&s;&s;e</HI> them, and (I hope) &s;hall never be &s;o <HI>ungrate|ful</HI> as to <HI>forget</HI> them. The chief|e&s;t requital I can now make for them, is to pray for your <HI>Lord&s;hip,</HI> That as you are his <HI>heire,</HI> and <HI>inherit</HI> his e&s;tate, &s;o you may al&s;o <HI>inherit</HI> his <HI>vir|tues;</HI> And that what&s;oever was <HI>good</HI> in him, may <HI>live in you.</HI></P>
<P>For as it is a happine&s;&s;e, when a <HI>&s;onne</HI> is de|&s;cended from religious Ance&s;tors (he being here|by made partaker of their good <HI>coun&s;els, prayers,</HI>
<PB REF="3">
and pious <HI>examples)</HI> &s;o al&s;o it is an invaluable ble&s;&s;ing, when a <HI>father</HI> hath <HI>religious and virtuous</HI> <NOTE PLACE="marg">Utin<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m caelebs vixi&s;&s;em, aut orbus perii&s;&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m. Pror&s;us faelicem &s;uturum fui&s;&s;e (inquit Au&s;o|nius) &s;i hunc fi|lium n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n gene|ra&s;&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t.</NOTE><HI>children.</HI> It was a &s;ad complaint of <HI>Augu&s;tus, O that I had lived a Bachelor,</HI> or <HI>dyed childle&s;&s;e!</HI> And concerning <HI>Marcus Aurelius Antoninus,</HI> that he had been perfectly happy, had he not begotten &s;uch a wicked &s;onne as <HI>Commodus</HI> was. And that he did injure his country in nothing, but in be|ing the father of &s;uch an ungodly child,</P>
<Q><L>Hoc &s;olo patriae, quod genuit, nocuit.</L></Q>
<P>Some children are <HI>blots</HI> and <HI>blemi&s;hes</HI> to their <HI>Parents,</HI> as <HI>Mana&s;&s;eh</HI> was to <HI>Hezekiah.</HI> My prayer for your <HI>Lord&s;hip</HI> is, that you may be an <HI>honour, glory,</HI> and <HI>crown of rejoycing</HI> to your <HI>Family,</HI> and by your <HI>godly and virtuous life</HI> make your <HI>Father</HI> (though dead) to enjoy a <HI>kind of happine&s;s upon earth while you live.</HI> And that you may <HI>embalme his memory to po&s;terity by the &s;pices, and &s;weet odours of your godly life, and conver&s;ation.</HI></P>
<P>It ought not to be forgotten, but for ever to be remembred, That your Lord&s;hip may not unfitly be called <HI>the Lords Pa&s;&s;eover.</HI> For when he took away by death your only <HI>&s;onne and heire,</HI> he <HI>pa&s;&s;ed</HI> over you, and in&s;tead of the <HI>Father</HI>
<PB REF="3">
took to him&s;elfe the <HI>Grand-father.</HI> This <HI>re|markable Providence</HI> is alone &s;ufficient to teach you to <HI>pa&s;s the time of your &s;ojourning here in</HI> <NOTE PLACE="marg">1 Pet. 1. 17.</NOTE><HI>feare;</HI> and to <HI>purge out the old leaven of &s;inne and iniquitie, that you may be a new lump of &s;incerity and truth;</HI> and thereby have an <HI>undoubted intere&s;t</HI> <NOTE PLACE="marg">1 Cor. 5. 7, 8.</NOTE><HI>in Chri&s;t your Pa&s;seover, who was &s;acrificed for you.</HI></P>
<P>This en&s;uing <HI>Sermon</HI> was preached at your <HI>Fathers funeral,</HI> and it is now dedicated to your <HI>Lord&s;hip</HI> as yours by <HI>birth-right,</HI> and by many other obligations. It will much conduce (if put in practice) for the encouraging of you in wayes of <HI>holine&s;s, and righteou&s;ne&s;s.</HI> For it teacheth wherein <HI>true Nobility</HI> doth con&s;i&s;t, and that nothing makes a man <HI>truely noble,</HI> but pie|tie, and godline&s;&s;e. Sinne <HI>defiles</HI> a per&s;on and makes him <HI>vile</HI> and <HI>loath&s;ome,</HI> though otherwi&s;e never &s;o honourable. <HI>David</HI> calls a &s;inner a <NOTE PLACE="marg">P&s;alm 15. 4.</NOTE><HI>vile per&s;on,</HI> and his &s;onne <HI>Solomon</HI> calls him a <HI>loath&s;ome per&s;on. Antiochus the great</HI> becau&s;e <NOTE PLACE="marg">Prov&punc; 13. 5.</NOTE>of his wickedne&s;&s;e, is &s;tiled by <HI>Daniel a vile per|&s;on.</HI> Sinne makes us not only <HI>like</HI> unto <HI>dogs,</HI> <NOTE PLACE="marg">Dan. 11, 21.</NOTE><HI>vipers,</HI> and <HI>&s;wine,</HI> but unto <HI>devils:</HI> Nay, Sin makes us <HI>devils.</HI> Chri&s;t him&s;elfe calls <HI>Judas</HI> a <HI>devil:</HI> and &s;aith, <HI>Revelations</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 10. The devil <NOTE PLACE="marg">John 6. 70.</NOTE>
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&s;hall ca&s;t &s;ome of you into pri&s;on, &amp;c. mea|ning thereby wicked and devili&s;h men. He that is a <HI>&s;lave</HI> to his <HI>lusts</HI> is <HI>ba&s;e,</HI> and <HI>ignoble</HI> though a <HI>King</HI> or <HI>Emperour.</HI> Nobilitie with|out virtue is but as a <HI>&s;carlet roabe</HI> upon a <HI>leaprous body.</HI> A true Chri&s;tian is of a noble extraction. He is the <HI>adopted Sonne of God, brother to Je&s;us Chri&s;t, heire of God, and co-heire with Chri&s;t.</HI> He is partaker of the <HI>divine nature,</HI> and without all controver&s;ie the Noble&s;t man in the world. The Lord give you grace to believe this, that as you are nobly borne in reference to your <HI>earthly extraction,</HI> &s;o you may be borne from above, and borne of God in reference to your <HI>heavenly ori|ginal.</HI></P>
<P>This <HI>Sermon</HI> will likewi&s;e in&s;truct your <HI>Lord|&s;hip</HI> how to <HI>dye nobly and honourably.</HI> And that is, to <HI>dye in the faith.</HI> He that <HI>dyes in his &s;innes,</HI> mu&s;t of nece&s;&s;ity be <HI>condemned for his &s;innes:</HI> but he that dyes with a <HI>true faith in Je&s;us Chri&s;t,</HI> &s;hall cer|tainly live for ever <HI>in heaven with Chri&s;t.</HI> It will teach you to build your <HI>Sepulchre</HI> in your <HI>earth|ly Paradi&s;es,</HI> and in the mid&s;t of your plea&s;ures to remember your latter end. This will be a <HI>golden bridle</HI> to keep you from <HI>unlawful,</HI> and to mode|rate the u&s;e of <HI>lawful plea&s;ures.</HI> It <HI>&s;ets</HI> before you
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a <HI>double patterne</HI> for your imitation. The lives of the ancient and religious <HI>Patriarcks,</HI> and many <HI>commendable,</HI> and <HI>prai&s;e-worthy</HI> things in your <HI>Fathers life.</HI> And if your <HI>Lord&s;hip</HI> will endeavour to write after the&s;e <HI>excellent copies</HI> and live as they lived, you will be <HI>happy</HI> both in life and death, which that you may be, is, and &s;hall be the prayer of</P>
<CLOSER><SALUTE>My Lord,</SALUTE> <SIGNED>Your humble &s;ervant in Chri&s;t Je&s;us.
EDMUND CALAMY.</SIGNED></CLOSER>
</DIV1>
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<BODY>
<DIV1 TYPE="sermon">
<PB REF="5">
<PB N="1" REF="5">
<HEAD>A SERMON Preached at the Funeral OF THE Right Honourable <HI>ROBERT EARLE</HI> of WARWICK.</HEAD>
<EPIGRAPH>
<BIBL>Heb. 11. 13.</BIBL>
<Q>The&s;e all dyed in Faith.</Q>
</EPIGRAPH>
<P>_THe&s;e words are a <HI>de&s;cription</HI> of the <HI>con&s;tancy</HI> and <HI>per&s;everance</HI> of the <HI>Old Te&s;tament Saints in holine&s;&s;e,</HI> notwith&s;tanding all the difficulties and di&s;couragements they met with. They did not only <HI>live</HI> in the faith, but they <HI>continued</HI> in it till death, and <HI>dyed</HI> in the &s;ame faith in which they lived. <HI>All the&s;e dyed in the faith.</HI></P>
<P>In the words we have two parts. Fir&s;t, The <HI>per&s;ons</HI> mentioned. Secondly, The <HI>things</HI> mentioned concern|ing the&s;e per&s;ons.</P>
<P N="1">1. The <HI>per&s;ons</HI> mentioned, <HI>the&s;e all.</HI> That is, (as &s;ome would have it) all the forementioned Saints, <HI>Abel,</HI>
<PB N="2" REF="6">
<HI>Noah, Abraham, Sarah,</HI> &amp;c. (except <HI>Enoch</HI> who dyed not, and yet continued in the faith, and in that faith was taken up) <HI>The&s;e all.</HI> But I conceive that the <HI>Holy Gho&s;t</HI> <NOTE PLACE="marg">Perkins in locum.</NOTE>principally and directly, intends only &s;uch of the fore|named <HI>Saints,</HI> who were heirs of the land of promi&s;e, and &s;ojourned in <HI>Canaan</HI> as in a &s;trange Country. <HI>The&s;e all.</HI> That is, all tho&s;e who lived in the <HI>&s;econd world</HI> after the flood, <HI>Abraham,</HI> and <HI>Sarah, I&s;aac,</HI> and <HI>Jacob;</HI> the <HI>Hus|band,</HI> and the <HI>Wife;</HI> the <HI>Father,</HI> the <HI>Son,</HI> and the <HI>Grand|child.</HI> The&s;e all.</P>
<P N="2">2. The <HI>things</HI> mentioned concerning the&s;e per&s;ons.</P>
<P N="1">1. It is &s;aid <HI>they dyed.</HI> The&s;e all <HI>dyed</HI> <GAP DESC="foreign">. Though they lived long, and many &s;core of years longer than we now do, yet they <HI>dyed</HI> at la&s;t. Though they were very <HI>godly,</HI> and <HI>religious</HI> per&s;ons, though very <HI>noble,</HI> and <HI>honourable</HI> per&s;ons, yet they <HI>dyed.</HI> The&s;e all <HI>dyed.</HI></P>
<P N="2">2. It is &s;aid, <HI>That they dyed in faith,</HI> <GAP DESC="foreign">. They died according to the faith in which they lived, <GAP DESC="foreign"> is here put for <GAP DESC="foreign">, or <GAP DESC="foreign"> as <HI>ver.</HI> 9. 11, 17. <NOTE PLACE="marg">Paraus in locum. Vetus juxt<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> fidem. Beza, &s;ecundum fidem.</NOTE>They died according to the faith; that is, in the faith, <HI>in <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ide, &s;eu <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ide, &s;eu per fidem.</HI> If you would know what this faith was in which they died, you mu&s;t take notice of what followeth in the text&mdash;<HI>not having received the pro|mi&s;es, but having &s;een them afar off, and were per&s;waded of them, and embraced them, and confe&s;&s;ed that, &amp;c. God</HI> had promi&s;ed that the <HI>Mes&s;ias</HI> &s;hould come of their &s;eed, and that in him <HI>all the nations of the world</HI> <NOTE PLACE="marg">Gen. 22. 18.</NOTE><HI>&s;hould be ble&s;&s;ed.</HI> God had promi&s;ed that he would give them the land of <HI>Canaun,</HI> and not only an <HI>earthly,</HI> but an <HI>heavenly Canuan.</HI> Now all the&s;e died, <HI>per&s;waded</HI> of the <HI>truth</HI> of the&s;e promi&s;es, <HI>embracing,</HI> <NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE>or (as the Greek word &s;ignifieth) <HI>kis&s;ing them.</HI> They <HI>&s;aw them afar off, and beleeved them.</HI> Even as a <HI>Mariner</HI>
<PB N="3" REF="6">
that hath been long at &s;ea, when he <NOTE PLACE="inter">N<GAP DESC="illegible" REASON="blotted" EXTENT="2 letters">pe &s;icus navigantes terram, Abraham didicerat expectandos quadringentes annos. <HI>Grotius in locum.</HI></NOTE>&s;eeth afar off the de&s;ired haven, claps his hands, and skips for joy. So did the&s;e holy men. By the <HI>pro&s;pective gla&s;&s;e of faith,</HI> they &s;aw the performance of that which came not to pa&s;&s;e till foure hundred years after, and rejoyced in it as if already fulfilled. They died in the faith of the <HI>Me&s;&s;ias,</HI> beleeving not only that he <NOTE PLACE="inter"><P>Per fidem illi morituri videbant &amp; &s;pe quadam amplexabantur promi&s;&s;a quae non acceperant.</P>
<P>Metaphora &agrave; navigantibus qui portum emi|nus con&s;picati, laetis acclamationibus &s;alu|tant, &amp; contingere gaudent. <HI>Paraeus.</HI></P></NOTE> &s;hould come in the fle&s;h, but expect|ing &s;alvation, and life everla&s;ting by him only. They died per&s;waded of &s;alvation by Chri&s;t, and <HI>embracing, &s;aluting,</HI> and <HI>kis&s;ing</HI> the <HI>Lord Je&s;us.</HI> They died in the faith of the promi&s;ed land of <HI>Canaan,</HI> and they died looking, waiting, and re&s;ting upon God in Chri&s;t for a <HI>better country, which is an heavenly,</HI> ver. 16. In <NOTE PLACE="marg">Tria participia, <GAP DESC="foreign">, refero ad pro|mi&s;&s;ionis rem &s;ignificatam, patriam coele|&s;tem, quam unice de&s;idera|bant. Hanc, inquit, in &s;u&acirc; peregrinatione eminus con&s;picati &s;unt, con&s;i&s;i &s;unt, amplexati &s;unt &s;ide. <HI>Paraeus.</HI></NOTE>a word, they died beleeving they &s;hould go to that <HI>City which hath foundations, who&s;e builder, and maker is God,</HI> ver. 10. This was that <HI>ble&s;&s;ed, happy,</HI> and <HI>noble clo&s;e,</HI> and <HI>end</HI> of daies which the&s;e godly and honourable <HI>Patriarks</HI> made. <HI>The&s;e all dyed in faith.</HI></P>
<P>From the words thus expounded I &s;hall gather the&s;e following inferences.</P>
<DIV2 N="1" TYPE="doctrine">
<HEAD><NOTE PLACE="marg"><HI>Doct.</HI> 1.</NOTE> <HI>Doctrine</HI> 1.</HEAD>
<P>That though a man liveth never &s;o long, yet he mu&s;t die at la&s;t. <HI>The&s;e all dyed</HI> though they lived long. <HI>Abraham</HI> lived one hundred &s;eventy five years, <HI>I&s;aac</HI> one hundred eightie, <HI>Jacob</HI> one hundred fourtie &s;even, and yet died at la&s;t. Before the flood, &s;ome lived &s;even
<PB N="4" REF="7">
hundred, others eight hundred, others nine hundred years&punc; but it is added as the <HI>common Epitaph</HI> of them all, <HI>Mortuus e&s;t, he dyed,</HI> Gen. 5. 8, 14, 17, 20, 31. <HI>Death</HI> is the <HI>haven</HI> of every man, whether <HI>King,</HI> or <HI>beggar, rich,</HI> or <HI>poor.</HI> <NOTE PLACE="inter"><HI>Joannes de temporibus</HI> Armour-bearer to <HI>Charles</HI> the great, l<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ved 361 years, but yet dyed at la&s;t in the year 1139. So the old man of <HI>Bengala</HI> in the <HI>Ea&s;t Indies,</HI> who was 335 years old when he came to the Portugals, from whom for his miraculous age he received a yearly &s;tipend, dyed at la&s;t.</NOTE><HI>Death</HI> is the <HI>gulfe</HI> which will &s;wallow us all up. Length of time cannot pre|&s;cribe again&s;t death. The <HI>longe&s;t day</HI> will have a <HI>night,</HI> and the <HI>longe&s;t life</HI> a <HI>death.</HI> This life is nothing el&s;e but <HI>prolixitas mortis</HI> (as one &s;aith) or <HI>tendentia ad mortem.</HI> A <HI>lingring kind of death,</HI> or a <HI>pacing,</HI> or <HI>journeying</HI> to death. Some have a longer journy than others, but all mu&s;t come to their journies end at la&s;t. There is a <HI>&s;tatute</HI> in heaven for it, <HI>Heb.</HI> 9. 27. <HI>It is appointed for all men once to dye.</HI> And death is called <HI>the hou&s;e appointed for all living,</HI> Job 30. 23. And <HI>the way of all the earth,</HI> 1 King. 2. 2. <HI>All fle&s;h is gra&s;s,</HI> I&s;a. 40. 6.</P>
<P><NOTE PLACE="marg">U&s;e</NOTE> Now then, if they who lived &s;o long died at la&s;t, much more mu&s;t we, who are <HI>dwarfes</HI> in years in compari&s;on of them, and who are <HI>nearer death</HI> when fir&s;t borne, than &s;ome of them were when <HI>an hundred years old.</HI> Let me be&s;eech you <HI>frequently, &s;olemnly,</HI> and <HI>&s;eriou&s;ly</HI> to con&s;ider, That though we live never &s;o long and labour by <HI>phy&s;ick,</HI> and <HI>temperate diet,</HI> and <HI>whole&s;ome aire</HI> to prolong our lives, yet we mu&s;t die at la&s;t. As the King of <HI>Per&s;ia</HI> told <HI>Con|stantine</HI> <NOTE PLACE="marg">Mira quidem haec, &s;e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> ut video &s;icut in Per&s;i&acirc;, &s;ic Romoe hom<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|nes moriuntur. <HI>Gen. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 19. Job 17 14. Heb. 13. 14.</HI> Pallida mors aequo pul&s;at pede pauperum, &amp;c.</NOTE>the Emperour, when he had &s;hewed him all the wealth of <HI>Rome;</HI> The&s;e are indeed (&s;aith he) wonderful things which you &s;hew me, but I plainiy &s;ee, that as in <HI>Per&s;ia,</HI> &s;o in <HI>Rome</HI> al&s;o men are &s;ubject to death. <HI>For du&s;t we all are and to du&s;t we mu&s;t all returne.</HI> We mu&s;t &s;ay to corruption <HI>thou art my Father, and to the worme, thou art my Mother and my &s;i&s;ter. We have here no abiding City.</HI> As we had a day to come into the world, &s;o we &s;hall have a
<PB N="5" REF="7">
day to go out of it. The nature of man is wonderful prone to dreame of an <HI>eternal abode,</HI> and of a <HI>la&s;ting happi|ne&s;s</HI> here upon earth. Saint <HI>Au&s;tin</HI> tells us of certain hereticks called <HI>Aeternales,</HI> becau&s;e they held the world to be eternal. We have many &s;uch <HI>Eternali&s;ts,</HI> who phancy to them&s;elves a kind of eternitie here upon earth, and are ready to &s;ay with the rich foole in the Go&s;pel, <HI>Soul</HI> <NOTE PLACE="marg">Luk&punc; 12 19, 20</NOTE><HI>take thy ea&s;e, eat drink and be merry, thou ha&s;t goods laid up for many years,</HI> and in the mean time forget what God &s;aid to him, <HI>Thou foole, this night thy &s;oul &s;hall be required of thee, then who&s;e &s;hall tho&s;e things be which thou ha&s;t provided?</HI> It is &s;aid of wicked men, <HI>P&s;alm</HI> 49. 11. <HI>Their inward thought is, that their hou&s;es &s;hall continue for ever, and their dwelling places to all generations,</HI> &amp;c. They are <HI>a&s;hamed</HI> to <HI>utter</HI> any &s;uch thing, but their <HI>inward</HI> thought is that they &s;hall abide for ever. Then it followeth, <HI>ver.</HI> 13. <HI>This their way is their folly, yet their po&s;teritie approve their</HI> <NOTE PLACE="marg">Ver. 12.</NOTE><HI>&s;ayings. Neverthele&s;s man being in honour abideth not,</HI> &amp;c. Though he thinks he &s;hall abide, yet neither he, nor his heires &s;hall be continued, but <HI>he &s;hall be like the beasts that peri&s;h.</HI> Therefore we had all need to pray <HI>Davids</HI> prayer, <HI>Lord make me to know mine end, and the mea&s;ure of my dayes</HI> <NOTE PLACE="marg">P&s;alm. 39&punc; 4.</NOTE><HI>what it is, that I may know how fraile I am.</HI> There are few who know <HI>practically</HI> and <HI>applicatively</HI> how fraile they are. Mo&s;t men &s;ay they are mortal, <HI>magis u&s;u quam &s;en&s;u,</HI> more out of cu&s;tome than feeling; for they live as if their lives were riveted upon eternitie, and as if they &s;hould never come to a reckoning.
<Q><L>Heu vivunt homines tanquam mors nulla &s;equatur,</L>
<L>Aut velut infernus fabula vana foret.</L></Q>
Let us &s;upplicate unto God, That he would teach us effectually to remember our frailtie, and to con&s;ider that there will come a <HI>dying time,</HI> and that it will come <HI>certain|ly, &s;hortly, uncertainly, &s;uddenly</HI> and <HI>irre&s;i&s;tibly.</HI></P>
<P N="1"><PB N="6" REF="8">
1. That it will come <HI>certainly.</HI> There is an <HI>oporte<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> for <NOTE PLACE="marg">2 Cor. 5. 10.</NOTE>it. <HI>We mu&s;t all appear before the judgement &s;eat of Chri&s;t,</HI> &amp;c. There is nothing certain in <HI>life</HI> but <HI>death.</HI></P>
<P N="2">2. That it will come very <HI>&s;hortly.</HI> It is not long, but <NOTE PLACE="marg"><HI>Punctum e&s;t quod vivimus, et puncto minus.</HI> P&s;alm 39. 5. Jam. 4 14. Job 9. 25, 26.</NOTE>we mu&s;t all go down to the <HI>hou&s;e of rottenne&s;&s;e.</HI> This life is but as an <HI>hand-breadth,</HI> as a <HI>vapor, &amp;c. &s;wifter</HI> than a <HI>po&s;t,</HI> and pa&s;&s;eth away as the <HI>&s;wift &s;hips,</HI> and as the <HI>Eagle that ha&s;teth to the prey,</HI> it is nothing el&s;e but a <HI>&s;alve vale.</HI></P>
<P N="3">3. <HI>Uncertainly,</HI> as to the <HI>time when, the place where,</HI> and the <HI>manner how.</HI> Your <HI>Almanacks</HI> will tell you when the next <HI>Eclip&s;e</HI> of the <HI>Sunne</HI> and <HI>Moone</HI> will be. But there is no <HI>Almanacks</HI> will tell you when the <HI>Eclip&s;e</HI> of your lives will be. This comes uncertainly; And therefore <NOTE PLACE="marg">Ideo dies unus celatur ut ex|pectentur omnes.</NOTE>uncertainly, to provoke us to be <HI>always ready, becau&s;e we know not in what hour the Son of man will come,</HI> Matth. 24. 42, 44.</P>
<P N="4">4. That oftentimes it comes <HI>&s;uddenly like a thiefe in the night,</HI> 1 Thef. 5. 2. Like an <HI>evil</HI> <NOTE PLACE="inter"><HI>Babilus</HI> the <HI>Rom<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n</HI> General in the very day of his triumph, was killed with a tile from an hou&s;e.</NOTE><HI>net</HI> in which the <HI>fi&s;hes</HI> of the &s;ea, and a <HI>&s;ecret &s;nare</HI> in which the <HI>birds</HI> of the aire are &s;uddenly caught, <HI>Eccle&s;.</HI> 9. 12. <HI>Luk.</HI> 21. 35. <HI>P&s;al.</HI> 73. 19.</P>
<P N="5">5. That it comes <HI>irre&s;i&s;tibly</HI> like <HI>paine upon a woman with childe,</HI> 1 The&s;. 5. 3. Death will not tarry till we be ready for it. The <HI>young man</HI> as <HI>Gregory</HI> the great relates it) when he &s;aw he mu&s;t die cried out, <HI>Inducias Domine u&s;que ad mane, Lord tarry till to morrow;</HI> but God would not heare. Death comes <HI>unavoidably,</HI> and if it findes us unprovided, it &s;ends us to hell without remedy. Adde to this</P>
<P N="6">6. <HI>It comes but once. It is appointed for all men once to die.</HI> When once dead, no living againe to provide <NOTE PLACE="marg">Heb. 9. 27.</NOTE>better for death. And therefore we had need be careful
<PB N="7" REF="8">
<HI>ut &s;emel pie moriamur</HI> (as <HI>Paraeus</HI> &s;aith) <HI>that we may once die</HI> <NOTE PLACE="marg">Si &s;emel mori|endum e&s;t omni|bus, ne igitur immortalitatem in h<GAP DESC="illegible" REASON="blotted" EXTENT="1 letter">c vita &s;am<GAP DESC="illegible" REASON="blotted" EXTENT="2 letters">em<GAP DESC="illegible" REASON="blotted" EXTENT="2+ letters"> Si&s;emel ta<GAP DESC="illegible" REASON="blotted" EXTENT="1 letter">tum moriendum&punc; ut &s;emel pie moriamur operam demus, atque ad <GAP DESC="foreign"> omenta nos praeparemus.</NOTE><HI>well;</HI> for we cannot live again upon earth to live better.</P>
<P N="7">7. That <HI>after death comes judgement,</HI> and after judge|ment everla&s;ting happine&s;&s;e, or everla&s;ting mi&s;ery. Death is nothing el&s;e but a <HI>pa&s;&s;age</HI> to judgement. A <HI>thorough-fare</HI> to heaven, or hell.</P>
<P>Did we con&s;ider the&s;e things, and con&s;ider them &s;eri|ou&s;ly as we ought to do, it would work very many gra|cious and mo&s;t glorious effects in us. Therefore <HI>Mo&s;es</HI> &s;aith <NOTE PLACE="marg">Deut. 32. 29. P&s;al. 90. 12.</NOTE>very emphatically: <HI>O that men were wi&s;e, that they under&s;tood this, that they would con&s;ider their latter end; and prayeth very earne&s;tly. So teach us O Lord to number our dayes, that we may apply our hearts unto wi&s;dom.</HI> The very heathens have been much in the meditation of death. <HI>Plato</HI> tells us, that <HI>true Philo&s;ophy</HI> is nothing el&s;e but a <HI>meditation of death.</HI> The <HI>Egyptians</HI> in all their great fea&s;ts had a <HI>deaths-head</HI> &s;erved in as one di&s;h, to teach them &s;obrietie and temperance in eating and drinking. This meditation if &s;anctified will be</P>
<P N="1">1. A <HI>&s;overaign antidote again&s;t all &s;in. Sume hoc reme|dium contra omnia peccata.</HI> Would you have a <HI>pre&s;erva|tive</HI> again&s;t all &s;in. <HI>Remember thy</HI> <NOTE PLACE="inter">Mr. <HI>Ward</HI> in one of his Sermons in print tells a &s;tory of one who gave a Prodigal a Ring with a Deaths-head, with this condition that he &s;hould one houre daily for &s;even dayes together look and think upon it; which bred a &s;trange al|teration in his life.</NOTE><HI>latter end and thou &s;halt never do ami&s;se.</HI> As a <HI>copy</HI> is then &s;afe&s;t from <HI>blotting</HI> when <HI>du&s;t</HI> is ca&s;t upon it, &s;o are we from &s;inning while we remember <HI>that we are but du&s;t.</HI> Jeru&s;alems <HI>fil|thine&s;s was in her <GAP DESC="illegible" REASON="blotted" EXTENT="1 word">, becau&s;e &s;he remembred not her latter end,</HI> Lam. 1. 9.</P>
<P N="2">2. It <HI>will marvellou&s;ly weane us from the love of the world.</HI> It is the Apo&s;tles argument, 1 <HI>John</HI> 2. 15, 16, 17. <HI>Love not the world, nor the things in the world;&mdash;for the</HI>
<PB N="8" REF="9">
<HI>world-pa&s;&s;eth away.</HI> It pa&s;&s;eth away as <HI>Jonas his gourd</HI> when he had mo&s;t need of it; And as <HI>Ab&s;oloms mule</HI> which pa&s;&s;ed from under him, and left him hanging on the tree. To what purpo&s;e do we provide <HI>multum viatici,</HI> when we <NOTE PLACE="inter">In the Popes inthronization before he is &s;et in his chaire, and puts on his Triple-crown, a piece of tow, or wad of &s;traw is &s;et on fire before him, and one appointed to &s;ay, <HI>Sic tran&s;it gloria mundi.</HI></NOTE>have but <HI>parum viae;</HI> much <HI>victuals,</HI> when we have but a <HI>&s;hort journey?</HI> The like argument is u&s;ed, 1 <HI>Cor.</HI> 7. 29. 30, 31.</P>
<P N="3"><HI>3. It will make</HI> Je&s;us Chri&s;t and his righteou&s;ne&s;s very pretious to us. <HI>For it is Chri&s;t only that can un&s;ting death, and &s;weeten it, and make it comfort|able and de&s;irable. And therefore the Apo&s;tle accounts all things</HI> dung and dro&s;&s;e, that he might gaine Chri&s;t and be found in him at that great day, not having his own righte|ou&s;ne&s;&s;e, <NOTE PLACE="marg">Phil. 3. 8, 9.</NOTE>but that which is through the faith of Chri&s;t, the righteou&s;ue&s;&s;e which is of God by faith. <HI>And St.</HI> John <NOTE PLACE="marg">Rev. 14. 13.</NOTE><HI>&s;aith,</HI> Ble&s;sed are the dead which dye in the Lord, for they re&s;t from their labours, &amp;c. <HI>He that dies in Chri&s;t, &s;hall cer|tainly go to Chri&s;t.</HI></P>
<P N="4">4. It will <HI>exceedingly quicken us to provide effectually,</HI> and to <HI>&s;peed</HI> and <HI>ha&s;ten</HI> our <HI>provi&s;ions</HI> for <HI>heaven.</HI> There is nothing will more provoke us to labour for that <HI>life which never &s;hall have an end,</HI> than the &s;erious con&s;iderati|on <HI>that this life will &s;hortly have an end.</HI> The&s;e all died. This is the fir&s;t inference.</P>
</DIV2>
<DIV2 N="2" TYPE="doctrine">
<HEAD>The &s;econd Doctrine.</HEAD>
<P><NOTE PLACE="marg"><HI>Doct.</HI> 2.</NOTE> That the <HI>be&s;t</HI> of men mu&s;t die as well as the <HI>wor&s;t</HI> of <NOTE PLACE="marg">1 Pet. 3. 6. <HI>Enoch</HI> the be&s;t man in his generation lived the &s;horte&s;t time; when others attained &s;ome to above 900, others above 800, the lea&s;t above 500, years of him the Text &s;aith, all the dayes of <HI>Enoch</HI> were 365. yea<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">es, G<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> 23.</NOTE>men. <HI>The&s;e all died.</HI> The&s;e <HI>godly</HI> per&s;ons died, as well as others. <HI>Abraham</HI> the <HI>Father of the faithful,</HI> and <HI>Sarah</HI>
<PB N="9" REF="9">
the <HI>Mother of the faithful.</HI> Godly <HI>I&s;aac,</HI> <GAP DESC="illegible" EXTENT="1 span"> <HI>Jacob.</HI> The&s;e <HI>all died.</HI> The husband, and the wife. The fa|ther, the child, and grandchild, all godly, and yet <HI>all the&s;e died.</HI> The <HI>fir&s;t</HI> that ever ta&s;ted of death was a <HI>godly man,</HI> even <HI>godly Abel.</HI> For the godly have the &s;ame <HI>principle of mortality</HI> within them which others have. <HI>They dwell</HI> <NOTE PLACE="marg">Job 4. 19.</NOTE><HI>in hou&s;es of clay, who&s;e foundation is in the du&s;t.</HI> And they have the &s;ame <HI>remainders of &s;inne</HI> in them to make them liable to death which others have. They have <HI>idem fun|damentum mortis, &amp; idem demeritum.</HI></P>
<P>But be&s;ides the&s;e, there are <HI>proper</HI> and <HI>peculiar</HI> rea&s;ons why the godly mu&s;t die not only as well, but rather than others. For,</P>
<P N="1">1. They &s;hall never be freed from <HI>&s;ickne&s;&s;e, &s;orrow,</HI> and <HI>laborious employments.</HI> They &s;hall never <HI>have all teares wiped from their eyes</HI> till they die.</P>
<P N="2">2. They &s;hall never be free from the <HI>per&s;ecutions</HI> of <HI>wicked and ungodly men,</HI> and from the <HI>temptations</HI> of the <HI>devil</HI> till they die.</P>
<P N="3">3. They &s;hall never be rid of the <HI>body of &s;in,</HI> till they put off the <HI>body of the fle&s;h.</HI></P>
<P N="4">4. They &s;hall never be <HI>perfected in grace</HI> till they die.</P>
<P N="5">5. They &s;hall never &s;ee <HI>God face to face,</HI> never be with <HI>Chri&s;t in glory</HI> till they die. They &s;hall never be <HI>cloathed</HI> with the <HI>hou&s;e</HI> which is from above, <HI>till</HI> they be <HI>uncloathed</HI> of their <HI>earthly Tabernacle.</HI> Therefore ble&s;&s;ed be God that they mu&s;t die. For <HI>if they had hope only in this life, they were of all people mo&s;t mi&s;erable.</HI></P>
<P><NOTE PLACE="marg">U&s;e</NOTE> O that I could per&s;wade the people of God to look upon death with a paire of <HI>Scripture-&s;pectacles.</HI> Death in it &s;elfe con&s;idered, is the King of terrors, and of all <NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE>terrible things mo&s;t terrible. It is as a fiery &s;erpent with a biting and de&s;troying &s;ting. But to you that are in
<PB N="10" REF="10">
Chri&s;t <GAP DESC="illegible" EXTENT="1 span"> all comfortable things mo&s;t comfortable. It is as a <GAP DESC="illegible" RESP="apex" EXTENT="1 word"> without a <HI>&s;ting.</HI> It is (as the <HI>brazen Ser|pent</HI> was to the <HI>I&s;ralites)</HI> not a <HI>hurting,</HI> but a <HI>healing Ser|pent.</HI> It is your birth-day. <HI>The birth-day of heavens eternity.</HI> It is not an <HI>annihilation,</HI> or <HI>utter extinction</HI> of you, <NOTE PLACE="marg">2 Pet. 1. 15. <GAP DESC="foreign">. Phil. 1. 23. <GAP DESC="foreign">. Luk. 2. 29. <GAP DESC="foreign">.</NOTE>but an <GAP DESC="foreign"> as the <HI>Apo&s;tle Peter</HI> calls it, A <HI>going out of Egypt into Canaan.</HI> An <GAP DESC="foreign"> as the <HI>Apo&s;tle Paul</HI> calls it. An hoy&s;ing up (as it were) of the &s;ailes for heaven, a <HI>letting out</HI> the <HI>&s;oul</HI> as a <HI>bird</HI> out of the <HI>cage</HI> of the body, that it may <HI>fly</HI> to heaven. An <GAP DESC="foreign"> as <HI>old Simeon</HI> calls it, <HI>a departure from earth to heaven:</HI> a going from your <HI>own hou&s;es,</HI> to your <HI>Fathers hou&s;e:</HI> a putting off of the <HI>ragges</HI> of <HI>mortalitie,</HI> that you may be cloathed with the <HI>robes</HI> of <HI>immortality.</HI> In a word. It is an <HI>out-let</HI> to all mi&s;ery, and an <HI>in-let</HI> to perfect and perpetual happine&s;&s;e. It is <HI>&s;epultura laborum, vitiorum &amp; lachrymarum.</HI> The burying of all <HI>troubles, &s;ins,</HI> and <HI>teares.</HI> When a godly man dies, <HI>homo non moritur, &s;ed peccatum hominis.</HI> The <HI>man</HI> doth not die, but the mans &s;ins. Nothing dies in him totally and finally but &s;in. For the <HI>&s;oul</HI> doth not die at all, but goes to live with God in endle&s;&s;e happine&s;s. And the <HI>body</HI> (though turned to du&s;t) &s;hall ri&s;e againe unto <NOTE PLACE="inter">A godly man never begins to live till he dies, and then he lives eternally. It was the Epitaph upon the Tombe of <HI>Joachi|mus Camerarius, Vita mihi mors e&s;t, mors mihi vita nova.</HI></NOTE>the re&s;urrection of life, and be made <HI>glorious, like unto the glorious body of Je&s;us Chri&s;t.</HI> But the <HI>bloody i&s;&s;ue</HI> of &s;in is <HI>totally</HI> and <HI>finally dried</HI> up by death in every true childe of God. Let all that <HI>feare the Lord</HI> comfort them&s;elves again&s;t the <HI>feare of death</HI> with the&s;e con&s;iderations. This is the &s;econd inference.</P>
</DIV2>
<DIV2 N="3" TYPE="doctrine">
<HEAD><HI>Doctrine</HI> 3.</HEAD>
<P><NOTE PLACE="marg"><HI>Doct.</HI> 3.</NOTE> That <HI>rich, great, noble,</HI> and <HI>honourable</HI> per&s;ons <HI>mu&s;t die,</HI>
<PB N="11" REF="10">
as <HI>well</HI> as others. <HI>The&s;e all died. Abraham</HI> a <HI>Lord</HI> and a <HI>mighty Prince</HI> or a <HI>Prince of God,</HI> as he is called, <HI>Gen.</HI> 23. 6. One <HI>who had three hundred and eighteen trained &s;ervants in his family.</HI> Gen. 14. 14. One who was <HI>very rich in &s;il|ver and gold and in cattel,</HI> Gen. 13. 2. even he died. And <HI>I&s;aac</HI> his <HI>Sonne</HI> and <HI>heire</HI> a per&s;on not only <HI>gr<GAP DESC="illegible" RESP="apex" EXTENT="3 letters">,</HI> but <HI>very great,</HI> even to the <HI>envy</HI> of tho&s;e who dwelt near him, as it is <HI>Gen.</HI> 26. 13, 14. even he died. And &s;o did <HI>Jacob</HI> the grandchilde, a man of <HI>honour,</HI> and great renown, one who is called a <HI>Prince,</HI> and as a <HI>Prince had power with</HI> <NOTE PLACE="marg">Gen. 32. 28. Ho&s;. 12. 4.</NOTE><HI>God and with men and prevailed over both.</HI> The&s;e <HI>all died.</HI> The <HI>Cardinal of Winche&s;ter</HI> (commonly called the <HI>rich Cardinal,</HI> who procured the death of the good <HI>Duke of Gloce&s;ter</HI> in the raign of <HI>King Henry</HI> the &s;ixth, and was &s;hortly after &s;truck with an incurable di&s;ea&s;e,) when he under&s;tood by his Phy&s;itians that he could not live; <HI>murmuring</HI> and <HI>repining</HI> thereat, cried out, <HI>Fie? will not death be hired? will money do nothing? mu&s;t I die that have &s;o great riches? If the whole realme of England would &s;ave my life, I am able either by policy to get it, or by riches to buy it.</HI> But yet all would not availe, to keep him from dying of the &s;ame di&s;ea&s;e. <HI>What man is he that liveth</HI> <NOTE PLACE="marg">P&s;alm. 89. 48.</NOTE>(&s;aith <HI>David)</HI> and <HI>&s;hall not &s;ee death?</HI> The Hebrew is, <HI>What &s;trong man liveth and &s;hall not &s;ee death? &s;hall he de|liver his &s;oul from the hand of the grave?</HI> What's become of <HI>Alexander the great? Pompey the great? Charles the great?</HI> Are they not all dead? This day we have a <HI>&s;ad example</HI> before us of the death of a <HI>very great,</HI> and mo&s;t <HI>Noble per&s;on. Wi&s;e men</HI> die (&s;aith <HI>David) as well as fools,</HI> and <HI>great,</HI> as well as <HI>&s;mall.</HI> The mortal &s;ithe (&s;aith one) is Ma&s;ter of the Royal Scepter, and it moweth down the lillies of the Crown as well as the gra&s;&s;e of the field. The&s;e <HI>all died.</HI></P>
<P>And die they mu&s;t though never &s;o unwilling. I
<PB N="12" REF="11">
could tell a <HI>doleful &s;tory</HI> of a great man, who when he &s;aw there was no remedy but he mu&s;t die, cried out in a la|mentable manner, <HI>let me live the life of a toad rather than dye.</HI> But yet he died. And of another, who when he &s;aw he mu&s;t die, cau&s;ed him&s;elfe to be carried to the place where <HI>his baggs of gold and &s;ilver were,</HI> and taking them up in his armes, and <HI>hugging them,</HI> was heard to &s;ay, <HI>mu&s;t you and I part?</HI> but part they did though unwillingly. Rich men, and Noble-men mu&s;t die whether willing or un|willing.</P>
<P>And when they die they mu&s;t carry nothing out of the <NOTE PLACE="marg">Job 1. 21. 1 Tim. 6. 7.</NOTE>world with them. <HI>Naked they came out of their mothers wombe, and naked they mu&s;t returne thither. They brought nothing into this world, and it is certaine they can carry nothing out.</HI> And therefore when a rich man dies the ordinary &s;aying is, <HI>what hath he left behind him!</HI> for he cannot carry any thing with him. There is a famous &s;tory of <HI>Saladine</HI> the great <HI>Sultan of Egypt,</HI> who when he was dying cau&s;ed his <HI>coffin</HI> to be carried thorough the campe where all his <NOTE PLACE="marg"><HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">everus</HI> the Emperour looking upon his Urn had this expre&s;&s;ion, <HI>Tu virum capies quem orbis ter|rae non capit.</HI> Thou &s;halt containe him whom the whole world oun ot containe. <HI>Sceptra ligoni|bus aequat.</HI></NOTE>&s;ouldiers were, with this &s;aying, <HI>Saladinus totus A&s;iae Dominator ex tanto imperio tanti&s;que opibus, &amp;c. Saladine</HI> the great <HI>Ruler</HI> of all <HI>A&s;ia, of all his Empire, and all his wealth carrieth nothing out of the world with him, but his coffin and his winding &s;heet.</HI> Death is the greate&s;t of <HI>Levellers.</HI> It levels the mountains with the valleyes. The <HI>Skeletons</HI> and bones of great men have no <HI>in&s;criptions,</HI> or titles of honour put upon them. <HI>Diogenes</HI> told <HI>Alex|ander</HI> that he could finde no difference between the bones of his <HI>Father Philip,</HI> and other mens bones. When the <HI>Che&s;&s;e-men</HI> are put into the bagge they are all alike. There is no difference between the <HI>du&s;t</HI> of an <HI>Earle,</HI> and of a <HI>beggar.</HI></P>
<P><NOTE PLACE="marg">U&s;e</NOTE> The only <HI>u&s;e</HI> I &s;hall make of this is, To be&s;eech tho&s;e who are great in e&s;tate and in honours to remember
<PB N="13" REF="11">
<HI>that they mu&s;t die as well as others.</HI> Though they be as <NOTE PLACE="marg">P&s;al. 82. 6, 7.</NOTE><HI>Gods upon earth, yet they mu&s;t dye like men.</HI> It is no ea&s;ie matter to per&s;wade <HI>rich</HI> and <HI>noble</HI> per&s;ons to remember their mortality. <HI>Lewis</HI> the <HI>eleventh King of France</HI> in his la&s;t &s;ickne&s;&s;e commanded his &s;ervants not to name the word <HI>Death</HI> unto him; But when he &s;aw there was no remedy, he &s;ent for the <HI>Holy water</HI> from <HI>Rhemes,</HI> together with <HI>Aarons rod,</HI> as they called it, and other holy reliques, thinking therewith to &s;top <HI>deaths mouth,</HI> and to &s;tave him <NOTE PLACE="marg">Epit. Hi&s;t. Galt.</NOTE>off; but it would not be. <HI>O mi&s;er</HI> (&s;aith one thereup|on) <HI>hoc a&s;&s;idue tim&eacute;s quod &s;emel faciendum e&s;t? hoc times quod in tu&auml; manu e&s;t ne time+as? Pietatem a&s;&s;ume, &s;uper&s;titio|nem omitte; mors tua vita erit, &amp; quidem beata &amp; aeterna.</HI> O mi&s;erable wretch, why doe&s;t thou daily fear that which one day mu&s;t come to pa&s;&s;e? why doe&s;t thou feare that which is in thy power not to feare? leave off thy &s;uper|&s;titions, labour after true piety, and then thy death will become life, yea a mo&s;t ble&s;&s;ed and eternal life. If I be not mi&s;taken this was one rea&s;on why <HI>Aha&s;hueroah</HI> would <NOTE PLACE="marg">E&s;ter 4. 2.</NOTE>not &s;uffer any <HI>cloathed with &s;ackcloath</HI> to enter his Court|gates; lea&s;t his exce&s;&s;ive mirth and jollity &s;hould be <HI>damped,</HI> and <HI>interrupted</HI> by the &s;ad thought of death. The wi&s;e man tells us, <HI>O death how bitter is thy memory to one who hath great po&s;&s;e&s;&s;ions!</HI> And indeed if the not think|ing of death, could free you from the &s;troak of death, it were worth the while not to think of death. But whe|ther you <HI>think</HI> of it, <HI>or not, death will come,</HI> and by not remembring of it your lives prove to be full of abominati|ons, and death is made a trap-door to let you down into eternal damnation.</P>
<P><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> And therefore let me be&s;eech you to imitate <HI>Philip King of Macedon,</HI> who appointed a <HI>boy</HI> every morning to come to him and to &s;ay to him, <HI>Remember thou art a man and mu&s;t die.</HI> And the <HI>Emperors</HI> of <HI>Con&s;tantinople,</HI> who
<PB N="14" REF="12">
on their <HI>Coronation day,</HI> had a <HI>Ma&s;on</HI> appointed to pre&s;ent unto them certaine marble &s;tones, u&s;ing the&s;e en&s;uing words,</P>
<Q><L>Elige ab his &s;axis ex quo (invicti&s;&s;ime Cae&s;ar)</L>
<L>Ip&s;e tibi tumulum me fabricare velis.</L></Q>
<Q><L>Choo&s;e (mighty Sir) under which of the&s;e &s;tones</L>
<L>Your plea&s;ure is ere long to lay your bones.</L></Q>
<P>Or if you will have a <HI>Scripture-example,</HI> Let me be|&s;eech you to imitate that rich and great per&s;on, <HI>Jo&s;eph of</HI> <NOTE PLACE="marg">John 19. 38.</NOTE><HI>Arimathea</HI> who <HI>built his Sepulchre in his garden.</HI> In the mid&s;t of all your plea&s;ures and pa&s;times remember you mu&s;t &s;hortly leave them. It was a wi&s;e &s;peech of <HI>Charles the fifth</HI> to the <HI>Duke of Venice,</HI> who, when he had &s;hewed him the glory of his <HI>Princely Palace,</HI> and <HI>earthly Paradi&s;e,</HI> in&s;tead of admiring it, or him for it, only returned him this grave and &s;erious <HI>memento, Haec &s;unt quae faciunt nos invitos mori. The&s;e are the things which make us unwilling to die.</HI> To prevent this unwillingne&s;&s;e, build your <HI>Sepulchres</HI> in your <HI>earthly Paradi&s;es,</HI> and remember that you mu&s;t very &s;hortly die, and that after death comes judgement. And that <HI>you mu&s;t all appeare before the tribunal &s;eat of Chri&s;t to give a &s;trict and impartial account of what&s;oever you</HI> <NOTE PLACE="marg">Rev 10. 12.</NOTE><HI>have done in the fle&s;h, whether it be good or evil.</HI> Let great men remember, That <HI>great,</HI> and <HI>&s;mall</HI> mu&s;t &s;tand before the <HI>great God</HI> of heaven and earth at the <HI>great day</HI> of judge|ment, and that their <HI>greatne&s;&s;e</HI> will nothing at all availe them at that day. <HI>Greatne&s;&s;e</HI> without <HI>goodne&s;&s;e</HI> will be but as a <HI>great fagot</HI> to burne them the more in hell. They that are <HI>great in place,</HI> and <HI>greater in &s;in,</HI> &s;hall have <NOTE PLACE="marg">P<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tentes poten|ter torque|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">untur.</NOTE><HI>great damnation.</HI> Where <HI>God</HI> hath be&s;towed <HI>great bene|fits,</HI> if they be accompanied with <HI>great iniquities,</HI> God will
<PB N="15" REF="12">
plague them with <HI>great puni&s;hments.</HI> It is &s;aid, <HI>Rev.</HI> 6. <NOTE PLACE="marg">Ingentia b<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e|ficia, ingentia vitia, ingentia &s;upplicia.</NOTE>15, 16. <HI>The Kings of the earth and the great men, and the rich men, and the chief captaines, and the mightie men, &amp;c. hid them&s;elves in the dens, and in the rocks of the mountains: And &s;aid to the mountains&punc; and rocks Fall on us, aud hide us from the face of him that &s;itteth on the throne and from the wrath of the Lamb, &amp;c.</HI></P>
<P>Therefore let <HI>rich men</HI> labour to be <HI>righteous</HI> as well as <HI>rich,</HI> and <HI>great</HI> men to be <HI>good</HI> as well as <HI>great!</HI> for <HI>riches</HI> without <HI>righteou&s;ne&s;&s;e</HI> is but as a <HI>golden jewel</HI> in a <HI>&s;wines &s;nout,</HI> and <HI>greatne&s;&s;e</HI> without <HI>goodne&s;&s;e</HI> is, but as the <HI>great|ne&s;&s;e</HI> of a man &s;ick of the <HI>drop&s;ie</HI> which is not his <HI>happine&s;s,</HI> but his <HI>di&s;ea&s;e.</HI></P>
<P><NOTE PLACE="marg">Gen. 2. 23.</NOTE> Remember <HI>Abraham&punc;</HI> who though he was a <HI>Lord</HI> and a <HI>mightie Prince,</HI> yet he was al&s;o a <HI>friend of Gods,</HI> and the <HI>Father of the faithful:</HI> Though he was <HI>rich in gold and &s;il|ver,</HI> yet he was <HI>richer in faith and obedience.</HI> And though he had <HI>three hundred and eightteen trained &s;ervants in his hou&s;e,</HI> yet he was exactly carefull to <HI>traine them all up in the</HI> <NOTE PLACE="marg">Gen. 18. 20.</NOTE><HI>wayes and Commandements of God.</HI> And remember <HI>Jacob,</HI> and how <HI>God him&s;elfe</HI> changed his name, and called him <HI>I&s;rael</HI> becau&s;e he <HI>wre&s;tled with God,</HI> and <HI>as a Prince had</HI> <NOTE PLACE="marg">Gen. 32. 28.</NOTE><HI>power with God and man,</HI> and by <HI>prayers and teares prevailed over them.</HI> When greatne&s;&s;e and goodne&s;&s;e meet to|gether, it is <HI>like apples of gold in pictures of &s;ilver;</HI> It is as an <HI>embroidery upon an embroidery.</HI> And therefore let <HI>great men</HI> labour to be <HI>good men.</HI> The more you have of <HI>holi|ne&s;s</HI> the fitter you will be for <HI>happine&s;s.</HI> The more you have of <HI>grace,</HI> the fitter you will be for <HI>glory.</HI> This is the third inference.</P>
</DIV2>
<DIV2 N="4" TYPE="doctrine">
<HEAD><HI>Doctrine</HI> 4.</HEAD>
<P><NOTE PLACE="marg"><HI>Doct.</HI> 4.</NOTE> <HI>That it is not enough for a Chri&s;tian to live in the faith,</HI>
<PB N="16" REF="13">
<HI>but he mu&s;t al&s;o die in the faith.</HI> This text takes notice of the <HI>con&s;tancy</HI> and <HI>per&s;everance</HI> of the&s;e holy men. They per&s;evered in the faith unto the end maugre all oppo&s;iti|ons and temptations to the contrary. They did live in the faith, and continued living in the faith, and as they lived &s;o they died. <HI>The&s;e all dyed in faith.</HI> Per&s;everance in grace is <HI>maximum donum Dei</HI> (&s;aith <HI>Au&s;tin) the greate&s;t of Gods gifts, or graces, without which no other gift, or grace, will availe unto &s;alvation.</HI> Therefore Chri&s;t &s;aith, <HI>he that</HI> <NOTE PLACE="marg">Mat. 24. 13. Rev. 2. 10. <HI>Per&s;everantia &s;ola coronat. Nemo Chri&s;tia|nus ni&s;i qui ad &s;inem u&s;que per+&s;everave<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">it.</HI> Ter<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">l. de prae|&s;cript. Fz<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">k. 18. 24.</NOTE><HI>endureth to the end &s;hall be &s;aved.</HI> And <HI>be thou faithful un|to the death, and I will give thee the crown of life.</HI> No grace will make us worthy to obtaine the <HI>crown of glory,</HI> but per&s;everance: he that would go to heaven mu&s;t not only <HI>live well,</HI> but <HI>die well.</HI> Though a man continue never &s;o long in holine&s;&s;e, yet if he fall away before his death, <HI>all his righteou&s;ne&s;&s;e that he hath done &s;hall not be mentioned; in his tre&s;pa&s;&s;e that he hath tre&s;pa&s;&s;ed, and in his &s;in that he hath &s;inned in them &s;hall he dye.</HI> If <HI>Methu&s;elah</HI> who lived nine hundred &s;ixty nine years had fallen away from grace the la&s;t year of his life he had been undone for ever.</P>
<P><NOTE PLACE="marg">U&s;e</NOTE> Wherefore my <HI>beloved brethren</HI> let me be&s;eech you not only to <HI>beleeve,</HI> but to <HI>per&s;evere in beleeving,</HI> not only to be <HI>holy</HI> but to per&s;evere in <HI>holine&s;&s;e,</HI> and as the Apo&s;tle <NOTE PLACE="marg">2 Cor 7. 1. <GAP DESC="foreign">.</NOTE>&s;aith, <HI>To perfect holine&s;se in the feare of God.</HI> The Greek word is to <HI>fini&s;h</HI> holine&s;&s;e. The <HI>beauty, glory</HI> and <HI>goodne&s;s</HI> of every thing is when it is <HI>fini&s;hed.</HI> A garment till it be fini&s;hed is of no u&s;e, nor a &s;hop, nor a hou&s;e till fini&s;hed. A hou&s;e <HI>halfe built,</HI> and <HI>halfe unbuilt</HI> is good for nothing. The excellency of a <HI>Chri&s;tian</HI> is not only to be <HI>holy,</HI> but to <HI>fini&s;h holine&s;&s;e,</HI> not only to have a <HI>good beginning,</HI> but a <HI>happy clo&s;ure,</HI> and <HI>conclu&s;ion</HI> of his life.</P>
<P>This is a nece&s;&s;ary le&s;&s;on in this Apo&s;tatizing age wherein &s;o many <HI>&s;ons of the morning,</HI> and children of <HI>high illumination</HI> are fallen into the darkne&s;&s;e of &s;in, and errour:
<PB N="17" REF="13">
and many, who in outward appearance were as <HI>fixt &s;tarres,</HI> are now proved <HI>falling &s;tarres;</HI> in &s;o much, that if Mr. <HI>Fox</HI> were alive againe, he would &s;ee cau&s;e rather to write a <HI>book of Apo&s;tates</HI> than a <HI>book of Martyrs.</HI> And there are al&s;o &s;ome ri&s;en up among&s;t us, who (being many of them <HI>Apo&s;tatized</HI> them&s;elves) begin to preach the <HI>Doctrine</HI> of the <HI>Apo&s;tacy</HI> of the Saints. Give me leave therefore to per&s;wade you,
<LIST>
<ITEM><HI>1. To be</HI> rooted and e&s;tabli&s;hed in the Doctrine of Per|&s;everance.</ITEM>
<ITEM><HI>2. To</HI> practi&s;e the Doctrine of Per&s;everance.</ITEM>
</LIST></P>
<P N="1"><NOTE PLACE="marg">Impo&s;&s;ibile e&s;t quod &s;omel vivi|ficavit Deus, ab <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">odem vel ab alio occidi. <HI>Ori|gen. in Jerem. Hom. 1.</HI></NOTE> 1. To be <HI>rooted and e&s;tabli&s;hed in the Doctrine of the Per&s;everance of the Saints.</HI> And to beleeve that <HI>who&s;oever is truly united unto Je&s;us Chri&s;t by a lively faith, &s;hall be &s;o pre&s;erved by Chri&s;t in the u&s;e of all Go&s;pel-means, that he &s;hall never totally and finally fall away.</HI> Chri&s;t Je&s;us at the day of judgement will have a <HI>compleat body my&s;tical,</HI> as well as <HI>natural.</HI> He will not loo&s;e any of his <HI>real members,</HI> for then his body &s;hould be incompleat. There was a book written in <HI>King James</HI> his dayes by <HI>Bertius,</HI> of the <HI>Apo&s;tacy of the Saints.</HI> This book the forenamed <HI>King</HI> calls (in a <NOTE PLACE="marg">Repertus e&s;t ja<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> pridem Petrus quidam Bertius Cacotheologus Leydenfis qui librum edere baud veritus e&s;t titulo <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">rte ip&s;o ex<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">crabile<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> de Apo&s;tati&acirc; &s;an|ctorum. <HI>Robert. Abbot</HI> profe&s;&s;or Regius <HI>Dr.</HI> Owen. <HI>Dr.</HI> Kendal. <HI>Rom. 8. 30. John 8. 35. John 10. 27, 28, 29.</HI></NOTE>letter written to the <HI>States of Holland)</HI> A <HI>book with a bla&s;|phemous title.</HI> And a learned Profe&s;&s;or of <HI>Oxford</HI> calls it a book with an <HI>execrable title.</HI> And &s;urely if it was bla&s;phe|mous and execrable then, it is as bad now. I will notenter upon the controver&s;ie: there are books lately written to ve|ry good purpo&s;e for the ju&s;tification of the doctrine of per|&s;everance. To me it is &s;ufficient; that God hath &s;aid it; and &s;hallnot he do it? he hath &s;aid, <HI>whom he ju&s;tified, them he al&s;o glorified.</HI> He hath &s;aid, <HI>The &s;ervant abideth not in the hou&s;e for ever: but the Son abideth ever.</HI> He hath &s;aid, <HI>my &s;heep heare my voyce and I know them, and they follow me, and I will give unto them eternal life, and they &s;hall never peri&s;h, neither &s;hall any pluck them o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t of my hand. My Fa|ther</HI>
<PB N="18" REF="14">
<HI>which gave them me, is greater than all, and no man is able to pluck them out of my Fathers hand.</HI> He hath &s;aid, <HI>I will put my feare in their hearts, that they &s;hall not depart</HI> <NOTE PLACE="marg">Jer. 32. 40. 2 Tim. 2. 19.</NOTE><HI>from me.</HI> He hath &s;aid, <HI>Neverthele&s;&s;e the foundation of God &s;tandeth &s;ure, having this &s;eale, the Lord knoweth who are his,</HI> &amp;c. Though <HI>Hymeneus</HI> and <HI>Philetas</HI> have not &s;tood &s;ure, yet the foundation of God &s;tandeth &s;ure. He hath <NOTE PLACE="marg">Phil. 1. 6.</NOTE>&s;aid, <HI>being confident in this very thing, that he that hath begun a good work in you will performe it untill the day of Chri&s;t.</HI> And that <HI>we are kept by the power of God through faith unto &s;alvation.</HI> And <HI>who&s;oever is borne of God doth not commit</HI> <NOTE PLACE="marg">1 John 3. 9. Luk. 22. 32.</NOTE><HI>&s;in; for his &s;eed remaineth in him, and he cannot &s;in becau&s;e he is born of God.</HI> He hath &s;aid, I have <HI>prayed for thee that thy faith faile not.</HI> And he is now in heaven at the right hand of his Father <HI>making interce&s;&s;ion for us.</HI> And the chief end of his interce&s;&s;ion is, that God would uphold and continue us in his favour unto the end: Chri&s;t doth not intercede (as &s;ome would have it) That God would &s;ave us if we per&s;evere. (There is little need of this, and le&s;&s;e comfort in it) But he intercedes, that we may per&s;evere. And God in the Covenant of grace, doth not only <HI>promi&s;e</HI> to give us heaven if we beleeve, and per|&s;evere; but al&s;o <HI>to give us</HI> in the u&s;e of means to beleeve and per&s;evere.</P>
<P>Now then, if <HI>God the Father</HI> hath <HI>decreed</HI> the per&s;e|verance <NOTE PLACE="inter"><P>Sanctam Eccle&s;iam Chri&s;tus &s;ecundum prae|&s;cientiae &s;uae gratiam de in aeternum per|man&s;uris &s;anctis con&s;truxit. <HI>Greg. in Cantic. cap. 3.</HI></P>
<P>Aurum, quod pravis Diaboli per&s;ua&s;ionibus &s;terni, ficut lutum, potuerit, aurum ante oculos Dei nunquam &s;uit; &amp; qui &s;educi quandoque non rever&s;uri po&s;&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nt, qua&s;i ha|bitam &s;anctitatem ante oculos hominum vi|dentur a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ittere, &s;ed cam ante oculos Dei nunquam habuerunt. <HI>Gr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">g. Mor. lib. 34. cap. 13.</HI></P></NOTE> of the Saints; if he hath <HI>promi&s;ed</HI> that they &s;hall per&s;evere, and that he will <HI>enable them by his power</HI> unto it. If <HI>God the Son</HI> hath <HI>prayed</HI> that the faith of all tho&s;e who were given to him by the Father &s;hould not faile, and if <HI>he ever liveth to make in|terce&s;&s;ion for them,</HI> that they may ne|ver utterly fall. If <HI>God the holy Gho&s;t</HI>
<PB N="19" REF="14">
be given to the Saints to <HI>abide in them for ever,</HI> and if the <HI>&s;eed of God</HI> abides in them to keep them from total and final Apo&s;tacy; then we may &s;afely conclude; that the Doctrine of the per&s;everance of the Saints is mo&s;t agree|able to Scripture, and that it is our duty to be &s;tedfa&s;t and unmoveable in it.</P>
<P><HI>Que&s;t.</HI> Did not <HI>Saint Au&s;tin</HI> him&s;elfe the great <HI>Cham|pion</HI> of free grace, again&s;t the <HI>Pelagians,</HI> hold the doctrine of the <HI>Apo&s;tacy of the Saints?</HI> For though he &s;aith, That an elect ju&s;tified per&s;on &s;hall never finally fall away, yet he &s;eems to &s;ay, that there are many <HI>truely ju&s;tified</HI> who are <HI>not elect,</HI> and that <HI>ju&s;tification,</HI> and <HI>election</HI> are not <HI>termes convertible.</HI> And that many are ju&s;tified by a faith working by charity, who (not being elected) fall away to|tally and finally.</P>
<P><HI>An&s;w.</HI> I mu&s;t not deny but that this opinion is charg|ed upon St. <HI>Au&s;tin</HI> by &s;ome learned men; and a <HI>Reverend Divine</HI> hath lately in a book printed about this &s;ubject a&s;&s;erted it as a thing undubitable and without controver|&s;ie, and for this end he brings many &s;ayings out of his works which favour this opinion. But this <HI>learned bro|ther</HI> may, if he plea&s;e, read an an&s;wer to mo&s;t of tho&s;e quo|tations long ago given by Bi&s;hop <HI>Abbot</HI> in his <HI>animadver|&s;ions</HI> <NOTE PLACE="marg">Cap. 8.</NOTE>upon <HI>Tomp&s;ons Diatriba de ami&s;&s;ione &amp; interci&s;ione ju&s;tificationis &amp; gratiae.</HI> And he may likewi&s;e find many &s;ayings brought out of St. <HI>Au&s;tin</HI> which do mo&s;t fully and clearly prove, that he held not only that no <HI>elect man</HI> can <HI>finally</HI> fall away, but al&s;o that <HI>none but the elect are ju&s;tified,</HI> and that tho&s;e who are <HI>truely ju&s;tified</HI> can never <HI>fall away.</HI> As for example. <NOTE PLACE="marg">Non ergo alios, &s;ed quos prae|de&s;tinavit, ip&s;os &amp; vocavit; ill<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ilicet vocatione &s;ecundum propo&s;itum; nec alios &s;ed quos ita vocavit, ip&s;os &amp; ju&s;tificavit; nec alios, &s;ed quos praede&s;tinavit, vocavit, ju&s;tificavit, ip&s;os &amp; glorificavit, illo uti&abque; fine, qui non habet fiuem. <HI>Depraede&s;tin. &s;anct. cap. 17.</HI></NOTE></P>
<P>God (&s;aith <HI>Au&s;tin)</HI> calleth none with that calling
<PB N="20" REF="15">
which is <HI>according to his purpo&s;e,</HI> but &s;uch whom he hath <HI>prede&s;tinated;</HI> and he <HI>ju&s;tifieth</HI> none, but tho&s;e whom he thus <HI>calleth;</HI> and glorifieth none, but tho&s;e whom he hath prede&s;tinated, called, and ju&s;tified, &amp;c.</P>
<P>Againe, &s;peaking of the ve&s;&s;els of wrath and of the reprobates he &s;aith, <HI>That God brings none of them to &s;ound</HI> <NOTE PLACE="marg">I&s;torum (id e&s;t va&s;orum irae five <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eproborum) <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eminem addu|cit Deus ad poe|nitentiam &s;alubrem &amp; &s;piritualem, qu&acirc; homo in Chri&s;to reconciliatur Deo, &s;ivem illis longior<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m&punc; patientiam (qu&agrave;m electis.) &s;ive non imparem pr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">beat. <HI>Aug. Contra. Julian. Pelug. lib. 5. cap. 4.</HI></NOTE><HI>and &s;piritual repentance, by which a man is reconciled to God in Chri&s;t,</HI> whether he waites longer on them, (then on the elect) or &s;horter.</P>
<P><HI>In another place he &s;aith,</HI> That God doth not forgive the <NOTE PLACE="marg">Non <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mnium Deus, &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d corum quos prae&s;civit, &amp; praede&s;tinavit, delicta dimittit. <HI>Aug. contra. adver&s;ar. leg. &amp; prophet. lib. 2. cap. 11.</HI></NOTE>&s;ins of all men, but only of tho&s;e whom he hath foreknown and whom he hath prede&s;tinated.</P>
<P><NOTE PLACE="marg">&mdash;Non vi&s;ibi|lem Bapti&s;mum quem po&s;&s;unt habere &amp; alieni qui regnum Dei non po&s;&s;idebunt, &s;ed hoc donum commendat Spiritus &s;ancti, quod proprium e&s;t eorum tan|tum, qui reg<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a|bunt cum Chri|&s;t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> in aeternum.&mdash;Et po&s;te<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> multa eni<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s mu|nera Dei po&s;&s;unt habere &amp; alieni, &amp;c. ip&s;a etiam quae domui Doi data &s;unt&punc; nonnulla ex eis habent alieni, id e&s;t, non po&s;&s;e&s;&s;uri regnum Dei, &amp;c. Hoc e&s;t ergo donum &s;piritus &s;ancti proprium &s;anctorum, unde nem<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> communicat alienus. Hoc dee&s;t omnibus malignis &amp; gehennae filiis, etiam&s;t chri&s;ti bapti&s;m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> baptizentur, &s;icut Simon <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">uerat baptizatus, &amp;c. <HI>Aug. de unitato Eccl. cap. 23.</HI></NOTE> Againe, he &s;aith in another place. That <HI>the gift of the holy Gho&s;t,</HI> to wit, the love of God &s;hed abroad in our hearts by the holy Gho&s;t is given <HI>only to tho&s;e who &s;hall raigne with Chri&s;t for ever in heaven.</HI> Strangers (&s;aith he) that is &s;uch who &s;hall never inherit the Kingdome of heaven, have &s;ome of tho&s;e things which are given to the hou&s;e of God. But the <HI>gift of the holy Gho&s;t</HI> is proper to the Saints, of which no &s;tranger doth communicate, that is, no man that &s;hall never inherit the Kingdome of hea|ven. This is wanting to all the malignant, and &s;ons of hell, although they are baptized with the bapti&s;me of
<PB N="21" REF="15">
Chri&s;t as <HI>Simon Magus</HI> was. Therefore he calls that a peculiar fountaine of waters running down the &s;treets of the Saints, and no where el&s;e.</P>
<P>In other places he &s;aith, <HI>That Chri&s;t ju&s;tifieth none but tho&s;e who are members of his body.</HI> And <HI>no man is made alive by the Spirit of Chri&s;t, but he that is a member of his body.</HI> And <NOTE PLACE="inter">Non ju&s;tificat Chri&s;tus ni&s;i corpus &s;uum. <HI>Aug. ep. 5.</HI> De &s;piritu Chri&s;ti non vivit ni&s;i corpus Chri&s;ti. <HI>Iden in Joan. Traictat. 26.</HI> Non e&s;t autem rever a corpus Chri&s;ti, quod non erit cum <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o in aeternum. <HI>Idem de Doctrin. Chri&s;t. lib. 3. cap. 32.</HI></NOTE><HI>that no man is indeed and in truth a member of Chri&s;ts body, who &s;hall not be with him in heaven to all eternity.</HI> The&s;e places and many more which might be brought and are brought by the forementioned Author, are &s;ufficient to prove that ac|cording to the mind of St. <HI>Au&s;tin</HI> none but the elect of God are in time effectually called, and really ju&s;tified and pardoned, and made partakers of the holy Gho&s;t and be|come real members of Chri&s;ts body, and therefore the effectually called, and ju&s;tified, &amp;c. can no more fall away than the elect, which all confe&s;&s;e to be under an impo&s;&s;ibi|lity of Apo&s;tacy in St. <HI>Au&s;tins</HI> judgment.</P>
<P N="2">2. Let me per&s;wade you not only to <HI>beleeve,</HI> but to <HI>practi&s;e</HI> the doctrine of per&s;everance: For there are Divers learned men that are &s;o much &s;candalized at the great Apo&s;tacy of &s;ome eminent profe&s;&s;ours in our unhap|py dayes, that they begin to be <HI>&s;tagger'd,</HI> and to doubt of the truth of the doctrine of Per&s;everance. But the&s;e men forget the &s;aying of the Apo&s;tle, <HI>They went out from</HI> <NOTE PLACE="marg">1 John 2. 19&punc;</NOTE><HI>us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out that they might be made manife&s;t, that they were not all of us.</HI> For my part, I conceive, that the&s;e <HI>Reverend and learned men</HI> &s;hould rather doubt of the truth of their graces whom they &s;ee thus foully to A po&s;tatize, than of the truth of the <HI>Doctrine of Per&s;everance.</HI> But how&s;oever, let us take
<PB N="22" REF="16">
heed of laying this <HI>&s;tumbling block:</HI> lea&s;t by our <HI>practical Apo&s;tacy</HI> men &s;hould begin to turne <HI>Doctrinal Apo&s;tates.</HI> Let us labour to <HI>dye well,</HI> as well as to <HI>live well,</HI> to con|tinue and per&s;evere in wel-doing. It is the great com|mendation of the Saints in the text, That <HI>they died in the faith.</HI> The&s;e <HI>all dyed in faith.</HI> Remember what Chri&s;t <NOTE PLACE="marg">Luk. 8. 62.</NOTE>&s;aith, <HI>No man having put his hand to the plough, and look|ing</HI> <NOTE PLACE="marg">Heb. 10. 38, 39.</NOTE><HI>back is fit for the Kingdome of God.</HI> And what the Apo&s;tle <HI>Paul</HI> &s;aith: <HI>If any man draw back, my &s;oul &s;hall have no plea&s;ure in him: but we are not of them who draw back unto perdition,</HI> &amp;c. And what the Apo&s;tle <HI>Peter</HI> &s;aith&punc; <NOTE PLACE="marg">2 Pet. 2. 21.</NOTE><HI>It had been better for them not to have known the way of righ|teou&s;ne&s;&s;e, than after they have known it, to turne from the holy</HI> <NOTE PLACE="marg">Luk. 17. 32.</NOTE><HI>commandment delivered to them,</HI> &amp;c. Remember al&s;o <HI>Lots wife.</HI> She did only <HI>look back,</HI> &s;he did not <HI>go back,</HI> and yet &s;he was turned into a <HI>pillar of &s;alt.</HI> As <HI>God</HI> hath <HI>fire and brim&s;tone</HI> for a <HI>Sodomite,</HI> &s;o he hath a <HI>pillar of &s;alt</HI> for an <HI>Apo&s;tate.</HI></P>
<P><NOTE PLACE="marg"><HI>Ob.</HI></NOTE>But why do you exhort us to per&s;evere when as you tell us, that if we be true Saints we cannot but per|&s;evere?</P>
<P><NOTE PLACE="marg"><HI>An&s;w.</HI></NOTE> 1. We do not &s;ay, it is <HI>&s;imply and ab&s;olutely impo&s;&s;ible</HI> for a Saint not to per&s;evere. (For if you con&s;ider the Saints as they are in them&s;elves, and the mightine&s;&s;e and multitude of their &s;piritual enemies, it is impo&s;&s;ible for them not to fall away) But we &s;ay it is <HI>impo&s;&s;ible upon &s;uppo&s;ition.</HI> Con&s;idering the <HI>unchangeable nature of God,</HI> and the <HI>unchangeable decree and purpo&s;e of God,</HI> and the <HI>un|changeable</HI> <NOTE PLACE="marg">Mar 24. 24.</NOTE><HI>Covenant, promi&s;es and Oath of God,</HI> in this re&s;pect we &s;ay it is <HI>impo&s;&s;ible.</HI></P>
<P N="2">2. <HI>Scripture exhortations</HI> are <HI>divine motives and meanes</HI> to per&s;wade and enable the Saints to per&s;evere, and they are &s;o farre from <HI>interfering</HI> with, or <HI>nullifying</HI> of the pro|mi&s;es of faith and per&s;everance, that they are (many of
<PB N="23" REF="16">
them) built and grounded upon them. <HI>Phil.</HI> 2. 12, 13. 2 <HI>Cor.</HI> 7. 1.</P>
<P><NOTE PLACE="marg"><HI>Que&s;t.</HI></NOTE>What meanes mu&s;t I u&s;e that I may hold out and con|tinue unto the end, and not only live in the faith, but al&s;o dye in it.</P>
<P N="1"><NOTE PLACE="marg"><HI>An&s;w.</HI></NOTE> 1. <HI>Dig deep in humiliation.</HI> The &s;tony ground fell away for want <HI>of depth of earth.</HI> Humility is the be&s;t <HI>pre&s;ervative of grace.</HI> The <HI>lower the foundation, the &s;urer the building. Spiritual pride paves a cau&s;ey to Apo&s;tacy.</HI> A che&s;nut put whole into the fire will fly out. It is the broken heart only that will per&s;evere.</P>
<P N="2">2. Labour for <HI>&s;incerity and uprightne&s;s of heart.</HI> As the firmne&s;&s;e of a pillar is in the uprightne&s;&s;e of it (if once it begins to bow, it will quickly break.) So the firmne&s;&s;e and &s;tability of a Chri&s;tian is in his &s;incerity and upright|ne&s;&s;e. <HI>Rottenne&s;s</HI> of heart betrayeth a man into <HI>Apo&s;tacy.</HI> A <HI>rotten apple will quickly appeare &s;o outwardly;</HI> So will a <HI>rotten Chri&s;tian.</HI> If ever you would per&s;evere, take heed of making u&s;e of Religion for the promotion of your carnal intere&s;t. He that &s;erves God for an earthly King|dome, when he bath got what he &s;ought for, will for&s;ake God as <HI>Jehu</HI> did. He that followeth Chri&s;t only for the loaves, will leave Chri&s;t when he hath got them.</P>
<P N="3">3. Labour for a <HI>tender con&s;cience.</HI> This will keep us from the lea&s;t degree of A po&s;tacy. As <HI>hot water</HI> grow's cold by degrees: fir&s;t it is <HI>luke-warme,</HI> before it is <HI>&s;tarke cold:</HI> So a Chri&s;tian declines into Apo&s;tacy by degrees. <HI>Lots wife</HI> fir&s;t <HI>lingred,</HI> and then afterwards <HI>lookt back:</HI> fir&s;t we <HI>&s;lack</HI> our pace in Religion, then we <HI>&s;tand &s;till,</HI> and at la&s;t <HI>turne back.</HI> But now a tender con&s;cience will keep us from the lea&s;t abatement of zeale and forwardne&s;&s;e in Religion.</P>
<P N="4">4. <HI>Be not high minded but feare.</HI> I &s;peak not of a <HI>feare of diffidence and di&s;tru&s;tfulne&s;&s;e,</HI> but of a <HI>feare of diligence</HI>
<PB N="24" REF="17">
<HI>and watchfulne&s;&s;e.</HI> He that would be <HI>&s;ecure from feare,</HI> let him <HI>feare to be &s;ecure.</HI> Mr. <HI>Saunders</HI> by his feare of fal|ling away kept him&s;elfe from Apo&s;tacy: whereas Dr. <HI>Pendleton</HI> by his notorious pre&s;umption, and over-bold confidence fell away.</P>
<P N="5">5. <HI>Take heed lea&s;t there be in any of you an evil heart of unbelief, in departing from the living God.</HI> <GAP DESC="foreign"> will end in <GAP DESC="foreign">: Apo&s;tacy is the child of unbelief. Faith will &s;et us upon a rock higher than us, even &s;uch a rock again&s;t which the gates of hell &s;hall never prevaile.</P>
<P N="6">6. Take heed of the <HI>inordinate love</HI> of the world and of the <HI>ba&s;e feare</HI> of men. The love of mony is reckoned by the Apo&s;tle as the <HI>root of all evil</HI> in general, and more e&s;pecially of Apo&s;tacy, 1 <HI>Tim.</HI> 6. 10.&mdash;<HI>Which while &s;ome coveted after they have erred from the faith,</HI> &amp;c. And the ba&s;e feare of men was the cau&s;e which made thou&s;ands Apo&s;tatize in Queen <HI>Maries</HI> bloody dayes. And there|fore if ever you would per&s;evere, you mu&s;t labour to <HI>love God</HI> above your corruptions, relations, and po&s;&s;e&s;&s;ions, and <HI>to feare &s;in</HI> more than the lo&s;&s;e of e&s;tate, or life. He that <HI>loves God</HI> above the world, will never for&s;ake God to gaine the world. He that <HI>feares &s;in</HI> more than death, will rather dye than &s;in.</P>
<P N="7">7. Pray unto <HI>God the Father, Son,</HI> and <HI>holy Gho&s;t,</HI> that they would uphold you and enable you not only to live, but to dye in the faith. Pray to the <HI>Father</HI> that he would keep you by <HI>his power</HI> through faith unto &s;alvation: that he would uphold you by his mighty hand and keep you from falling, as it is <HI>P&s;alm</HI> 37. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">4. <HI>P&s;alm</HI> 94. 18. That he <HI>would put his feare in your hearts that you may never de|part from him.</HI> Pray <HI>to the Son,</HI> that he would apprehend you and hold you &s;o fa&s;t in his armes that none may pluck you out of his hands, and that you may every day enjoy the benefit of his Interce&s;&s;ion. Pray unto the <HI>holy Gho&s;t</HI>
<PB N="25" REF="17">
that he would abide in you for ever, and give you the <NOTE PLACE="marg">Eph. 1. 14. Eph. 4. 30.</NOTE><HI>earne&s;t of your inheritance,</HI> and <HI>&s;eale you up unto the day of Redemption.</HI> So much for the fourth inference.</P>
</DIV2>
<DIV2 N="5" TYPE="doctrine">
<HEAD><HI>Doctrine</HI> 5. <NOTE PLACE="marg"><HI>Doct.</HI> 5.</NOTE></HEAD>
<P><HI>That to dye in the true faith, is a noble, gallant, ble&s;&s;ed, and happy <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">anner of dying;</HI> The&s;e all died in <HI>faith.</HI> Herein e&s;pecially con&s;i&s;ted the happy condition of the&s;e godly Patriarks, that they lived, and <HI>dyed</HI> in the faith. It is put down by way of commendation, and left upon record as a patterne for us to learne to die by. They died in the <HI>faith of the Me&s;&s;ias,</HI> expecting &s;alvation by him only. They died <HI>per&s;waded of the promi&s;es</HI> and <HI>embracing</HI> the <HI>Lord Je&s;us.</HI> Looking, waiting and confidently hoping for a <HI>City which hath foundations, who&s;e builder and maker is God.</HI></P>
<P>There is a double manner of dying.
<LIST>
<ITEM><HI>1.</HI> A dying in &s;in.</ITEM>
<ITEM><HI>2. A</HI> dying in faith.</ITEM>
</LIST></P>
<P N="1">1. A dying in &s;in. Of this we read, <HI>John</HI> 8. 24. <HI>If you beleeve not that I am he, ye &s;hall dye in your &s;ins.</HI> This is a &s;aid manner of dying. If any &s;hould de&s;ire me to give him a character of a man in a cur&s;ed condition, I would an&s;wer, <HI>He is one who is dead in &s;in while he lives, and dies in his &s;ins when he dies.</HI> It is a happine&s;&s;e to <HI>be dead to &s;in,</HI> but to <HI>die in &s;in</HI> is mi&s;ery unexpre&s;&s;ible. For he that dieth in his &s;ins &s;hall certainly go into everla&s;ting damna|tion. He that dies in his &s;ins dies <HI>out of Chri&s;t;</HI> and he that dieth <HI>out of Chri&s;t</HI> &s;hall never go <HI>to Chri&s;t.</HI></P>
<P N="2">2. A dying in faith. This is a noble, gallant and ble&s;|&s;ed manner of dying; heaven it &s;elfe beares witne&s;&s;e to this, <HI>Rev.</HI> 14. 13. <HI>I heard a voyce from heaven, &s;aying un|to me write, Ble&s;&s;ed are the dead which dye in the Lord,</HI> that is, united unto the Lord Je&s;us Chri&s;t by a true and a lively
<PB N="26" REF="18">
faith. Such as the&s;e are happy, if you will either beleeve a voyce from heaven, or the <HI>voyce of the Spirit,</HI> for it fol|loweth in the text&mdash;<HI>&s;o &s;aith the Spirit.</HI> And they are ble&s;&s;ed from the very in&s;tant of their death. So it is in the &s;ame place&mdash;<HI>from henceforth</HI> <GAP DESC="foreign"> from that very minute: for their &s;ouls go immediately to God to enjoy perfect and perpetual re&s;t and happine&s;&s;e, and <HI>their works follow them.</HI></P>
<P>It is a greater happine&s;&s;e to <HI>die in the Lord</HI> than to <HI>die for the Lord.</HI> If a man die for the Lord, and be not in the Lord, he is not ble&s;&s;ed in his death. A man may die for the <HI>Lords cau&s;e,</HI> and not for the <HI>Lords &s;ake,</HI> but out of vain|glory. This is hinted by the Apo&s;tle, <HI>Though I give my</HI> <NOTE PLACE="marg">1 Cor. 13. 3.</NOTE><HI>body to be burned, and have not charity, it profiteth me nothing.</HI> If I do it not out of love to God, but out of love to my &s;elfe and mine own prai&s;e, it is nothing worth. But he that dyeth in the Lord is certainly ble&s;&s;ed.</P>
<P><NOTE PLACE="marg">U&s;e</NOTE> The only u&s;e I &s;hall make of this, is to be&s;eech the <HI>New Te&s;tament Saints</HI> to follow this <HI>Old Te&s;tament copy and patterne.</HI> You have been often taught how to <HI>live well,</HI> give me leave to teach you this day how to <HI>dye well.</HI> It is not long but you mu&s;t all die. Let it be your care, that when you come to die, you may die in the faith of the Lord Je&s;us. There is a double faith in which you mu&s;t labour to die;
<LIST>
<HEAD>In fide quae creditur &amp; qu&acirc; creditur.</HEAD>
<ITEM><HI>1.</HI> In the true doctrine of faith.</ITEM>
<ITEM><HI>2.</HI> In the &s;aving grace of faith.</ITEM>
</LIST></P>
<P N="1"><NOTE PLACE="marg">2 Pet. 2. 1. 1 Tim. 4. 1. Gal. 5. 19, 20, 21. Acts 15. 24. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Tim. 2. 18.</NOTE> 1. <HI>In the true doctrine of faith.</HI> For there are <HI>damnable doctrines</HI> as well as <HI>damnable practices.</HI> There are <HI>doctrines of Devils</HI> as well as <HI>works</HI> of <HI>Devils.</HI> A man may go to hell for <HI>here&s;ie</HI> as well as <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">or <HI>iniquity.</HI> The Scripture tells us of &s;ome opinions which <HI>&s;ubvert the &s;oul,</HI> and <HI>overthrow</HI>
<PB N="27" REF="18">
<HI>the faith:</HI> which <HI>T<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rtullian</HI> calls <HI>doctrines devouring a mans</HI> <NOTE PLACE="marg">Dogmata &s;alutis devoratoria &amp; Chri&s;tianae re|ligionis carci|nomata. <HI>Jude 3. Heb&punc; 10. 23.</HI></NOTE><HI>&s;alvation,</HI> and the <HI>cankers of Chri&s;tian Religion.</HI> And therefore let it be your care to avoid all &s;oul-&s;ubverting doctrines, to <HI>contend earne&s;tly for the faith once delivered to the Saints,</HI> and to hold fa&s;t the <HI>ancient Catholick</HI> and <HI>Apo|&s;tolical faith.</HI></P>
<P>Now if you ask me in what Religion I would have you to die; I &s;hall quickly returne an an&s;wer without the lea&s;t hae&s;itation. In the <HI>true Chri&s;tian Prote&s;tant reformed</HI> <NOTE PLACE="marg"><HI>Sr.</HI> Humphry Lynd<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE><HI>Religion.</HI> This is <HI>via tuta ad vitam aeternam, A &s;afe way unto eternal life,</HI> as a <HI>learned Knight</HI> hath &s;ufficiently made known to the world: my &s;oul for yours he that dies in this Religion, wants nothing in point of doctrine nece&s;&s;ary to &s;alvation. For it is built wholly &amp; only upon the <HI>Scriptures;</HI> It is purely <HI>Apo&s;tolical,</HI> and teacheth us <HI>to deny ungodline&s;s and all worldly lu&s;ts, and to live godly, &s;oberly and righteou&s;ly in this pre&s;ent world.</HI> It requires us to beleeve in <HI>Chri&s;t</HI> for <HI>ju&s;tification,</HI> and to manife&s;t the truth of our faith by our <HI>holine&s;se towards God,</HI> and our <HI>righteou&s;ne&s;&s;e, mercy and cha|rity towards our neighbour.</HI> And when we have done all to account our &s;elves but unprofitable &s;ervants, and to tru&s;t only to the merits of Chri&s;t for &s;alvation. It hath been <HI>&s;ealed</HI> by the <HI>blood</HI> of many <HI>Martyrs;</HI> and he that profe&s;&s;eth it and liveth according to the directions of it, may die with a tribunal-proofe confidence of everla&s;ting &s;alvation. Let us therefore be &s;tedfa&s;t and unmoveable in this faith: and take heed of the <HI>Arrian</HI> and <HI>Socinian</HI> here&s;ies which <HI>unchri&s;tianize</HI> a man, and of all <HI>doctrines</HI> that are <HI>contrary to godline&s;s,</HI> which drown the &s;oul in perdition and de|&s;truction. Let us abhorre the <HI>here&s;ie, Idolatry</HI> and <HI>tyranny</HI> of the <HI>Romi&s;h Synagogue,</HI> alwaies remembring that &s;ad text, <HI>If any man wor&s;hip the bea&s;t and his image, and receive his</HI> <NOTE PLACE="marg">Rev. 14. 9, 1<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE><HI>mark in his forehead, or in his hand, the &s;ame &s;hall drink of the wine of the wrath of God, which is poured out witbout mixture,</HI>
<PB N="28" REF="19">
<HI>into the cup of his indignation, and he &s;hall be tormented with <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">re and brim&s;tone in the pre&s;ence of the holy Angels, and in the pre&s;ence of the Lamb.</HI></P>
<P>Let us be &s;ure, that when we come to die, we may be able to &s;ay with the Apo&s;tle <HI>Paul,</HI> I have fought a good fight, I have fini&s;hed my cour&s;e, I have <HI>kept the faith.</HI> <NOTE PLACE="marg">Bi&s;hop <HI>Jewel</HI> in his life.</NOTE>Though I have lo&s;t my liberty, wealth, and honours, yet I have <HI>kept the faith;</HI> And with that <HI>Reverend Bi&s;hop,</HI> I can deny <HI>my &s;elfe,</HI> my <HI>e&s;tate,</HI> my <HI>reputation,</HI> but I cannot <HI>deny my faith.</HI></P>
<P N="2">2. <HI>In the &s;aving grace of faith.</HI> He that dieth with faith in Chri&s;t, &s;hall certainly go to live in heaven with Chri&s;t. He that dieth embracing Chri&s;t, &s;hall go <HI>from Chri&s;t, to Chri&s;t;</HI> from <HI>Chri&s;t</HI> by <HI>grace,</HI> to <HI>Chri&s;t</HI> in <HI>glory.</HI></P>
<P>But then you mu&s;t be &s;ure that this <HI>faith</HI> be a <HI>true ju&s;ti|fying-faith.</HI> A <HI>heart-purifying, &s;anctifying,</HI> and <HI>world-o|vercoming faith.</HI> A <HI>painted faith</HI> will never bring you to a <HI>real heaven.</HI> A <HI>dead faith</HI> will never plea&s;e a <HI>living God.</HI> <NOTE PLACE="marg">O quam <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ulti <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">um b<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">c van. &icirc; <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ide ad ater<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">os labores de&s;ce<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|d<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">t.</NOTE>Faith without works will &s;end a man <HI>merrily to hell</HI> in&s;tead of <HI>lifting him up to heaven.</HI> It is <HI>faith unfaigned,</HI> the <HI>faith of Gods elect,</HI> the <HI>faith</HI> which <HI>worketh by lov<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> which will make the houre of death de&s;ireable and comfortable. And let me adde</P>
<P>That you mu&s;t not only labour to die with a <HI>true faith,</HI> <NOTE PLACE="marg">Heb. 10. 22. <GAP DESC="foreign">.</NOTE>but with a <HI>full a&s;&s;urance of faith;</HI> not only to die <HI>bel<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eving,</HI> but fully a&s;&s;ured that your faith is of a <HI>right &s;tamp.</HI> This is a <HI>heaven upon earth.</HI> This will put you into heaven before you come to heaven. This will cau&s;e you to die rejoycingly and triumphantly, as <HI>Stephen</HI> did, when he &s;aw <HI>the heavens opened, and Chri&s;t &s;tanding at the right hand of God ready to receive him;</HI> And as <HI>old Simeon</HI> did with <HI>Chri&s;t</HI> in <HI>your &s;piritual armes, and &s;inging a Nunc dimittis,</HI> Now <HI>Lord let thy &s;ervant depart in peace, for mine eyes have</HI>
<PB N="29" REF="19">
<HI>&s;een thy &s;alvation.</HI> This then is thy great work O Chri|&s;tian, indu&s;triou&s;ly to endeavour, that when thou come&s;t to die thou maye&s;t die in the true <HI>doctrine,</HI> and true <HI>grace</HI> of faith, and in the <HI>full a&s;&s;urance</HI> of faith, that &s;o thou may&s;t <NOTE PLACE="marg">2 Pet. 1. 11.</NOTE>have an <HI>abundant entrance into the everla&s;ting Kingdome of our Lord and Saviour Je&s;us Chri&s;t.</HI></P>
<P><NOTE PLACE="marg"><HI>Que&s;t.</HI></NOTE> But what mu&s;t I do that I may be able to make this <HI>gallant and noble end?</HI></P>
<P><NOTE PLACE="marg"><HI>An&s;w.</HI></NOTE> He that would <HI>die in the faith,</HI> mu&s;t fir&s;t <HI>live in the faith.</HI> For if you ob&s;erve it, it is not &s;aid in the text, that all without limitation died in faith. But <HI>all the&s;e:</HI> that is, all tho&s;e who lived in the faith, died in the &s;ame faith in which they lived: The&s;e <HI>ble&s;&s;ed Patriarks</HI> had not their faith to get when they came to die, but they had got it in health. They lived a holy life, and died a happy death.</P>
<P><HI>Life</HI> and <HI>death</HI> for the mo&s;t part are like the <HI>voyce</HI> and the <HI>echo,</HI> the <HI>body</HI> and the <HI>&s;hadow.</HI> Such as the <HI>voyce</HI> is, &s;uch is the <HI>echo.</HI> Such as the <HI>body</HI> is, &s;uch is the <HI>&s;hadow. Qualis vita, finis ita.</HI> If we would die <HI>happily,</HI> we mu&s;t live <HI>holily.</HI> If we would die <HI>gloriou&s;ly,</HI> we mu&s;t live <HI>gra|ciou&s;ly.</HI> If we would go to <HI>Chri&s;t</HI> when we die, we mu&s;t get <HI>into Chri&s;t</HI> while we live. If we would die with <HI>a&s;surance,</HI> we mu&s;t while we live labour to get <HI>a&s;&s;urance&punc;</HI> Woe be to tho&s;e who have their faith to get when they are dying, that begin to <HI>amend their lives when they are putting an end to them.</HI> Woe be to tho&s;e who begin to <HI>&s;erve God</HI> when they can do him no &s;ervice. That begin to <HI>live</HI> when they are cea&s;ing to <HI>live.</HI> And &s;ad is the condition of tho&s;e, who have their evidences and comforts to &s;eek when they are going out of the world. And yet</P>
<P>I will not ab&s;olutely deny (as &s;ome ra&s;hly do) but that it is po&s;&s;ible for a man to live a <HI>thiefe</HI> and die a <HI>Saint,</HI> to live wickedly and to repent at death. We have one, and
<PB N="30" REF="20">
but one example of this. But this is not Gods ordinary way; and if I had ten thou&s;and &s;ouls, I would not adven|ture one of them upon a death-bed repentance. We mu&s;t not think to <HI>dance with the Devil all day, and to &s;up with Chri&s;t at night.</HI> To live all our life-time in <HI>Dalilah's lap,</HI> and to go to <HI>Abrahams bo&s;ome</HI> when we die. The ordina|ry way to die well, is to live well. In a word, If you would die as <HI>Abraham</HI> did, you mu&s;t live as he did: you mu&s;t imitate <HI>Abrahams</HI> faith, obedience, and heavenly-mindedne&s;&s;e. If you would die as <HI>Jacob</HI> did, you mu&s;t <HI>wra&s;tle with God</HI> in prayer as he did. If you would partake of their happine&s;&s;e when you die, you mu&s;t be followers of their holine&s;&s;e while you live. This is the fifth in|ference.</P>
</DIV2>
<DIV2 N="6" TYPE="doctrine">
<HEAD><HI>Doctrine</HI> 6.</HEAD>
<P><NOTE PLACE="marg"><HI>Doct.</HI> 6.</NOTE> <HI>That it is an unvaluable ble&s;&s;ing when husband and wife, Father and child, and childs child live and die in the true faith.</HI> The&s;e <HI>all</HI> died in faith. Not only <HI>&s;ome</HI> of them, but <HI>all. Abraham</HI> the <HI>husband,</HI> and <HI>Sarah</HI> his wife. <HI>Abraham</HI> the <HI>Father,</HI> and <HI>I&s;aac</HI> his <HI>Son,</HI> and <HI>Jacob</HI> his <HI>Grand-child.</HI> All the&s;e died in the faith. Behold a true <HI>noble blood,</HI> a <HI>holy kindred,</HI> a <HI>ble&s;&s;ed generation.</HI> Worthy is <HI>Abra|ham</HI> of all honour who was the <HI>roote</HI> of &s;uch a noble and ble&s;&s;ed brood. And worthy are <HI>I&s;aac</HI> and <HI>Jacob</HI> of &s;o good a <HI>Father,</HI> who <HI>&s;tained</HI> not their <HI>blood</HI> by for&s;aking their faith, but held it as they received it, and lived and died in the true faith handed to them by their Fa|ther.</P>
<P>Behold here you that are great in place and birth; behold, I &s;ay, wherein <HI>true Nobility and Gentry</HI> doth con|&s;i&s;t; and what is the <HI>fountaine</HI> of all true honour. It is to live and die in the true faith. In this faith <HI>Abraham</HI> died:
<PB N="31" REF="20">
and <HI>I&s;aac</HI> his &s;on and heire did not only inherit his fathers e&s;tate, but his fathers Religion al&s;o. And <HI>Jacob</HI> the Grand-child follows both his father and grand-father, and dieth in the &s;ame faith with them. Behold here <HI>Jacob</HI> a <HI>true Gentleman in blood.</HI> His holine&s;&s;e and Re|ligion is in the <HI>third de&s;cent.</HI> Let great men learn to adorne their <HI>Gentility</HI> and <HI>Nobility</HI> with the&s;e en&s;ignes of true honour.</P>
<P>It is a rare ble&s;&s;ing when there is a <HI>&s;ucce&s;&s;ion</HI> of <HI>godline&s;&s;e</HI> in a family; when <HI>godline&s;&s;e</HI> is entailed upon children, and childrens children. When a man can &s;ay to God as <HI>Mo&s;es: O God thou art my God, and my Fathers God, and</HI> <NOTE PLACE="marg">Exod. 15.</NOTE><HI>my Grand-Fathers God.</HI> There are many families in which there is a <HI>&s;ucce&s;&s;ion</HI> of drunkards, &s;wearers, and adulterers, &amp;c. in which &s;in and iniquity is entailed, of whom it may be &s;aid, my father was an adulterer, a drun|kard, a &s;coffer at Religion, &s;o was my grand-father and &s;o am I. This is a <HI>&s;ad pedegree.</HI> O labour for a holy &s;uc|ce&s;&s;ion. Let <HI>Parents</HI> write a <HI>faire copy</HI> to their children, let them live and dye in the true faith, and let children learne to follow &s;uch a <HI>copy.</HI> Let <HI>husbands</HI> be patternes and examples of godline&s;&s;e to their <HI>wives;</HI> and let <HI>wives</HI> follow their <HI>good examples.</HI> Let <HI>wives</HI> imitate <HI>Sarah,</HI> Parents <HI>Abraham,</HI> and children <HI>I&s;aac and Jacob.</HI> Let us and ours &s;o live, that when we come to die, it may be &s;aid of us, not that we died in our &s;ins, but as it is in the text <HI>that we died in the faith.</HI> The&s;e <HI>all died in faith.</HI></P>
<P>I have done with the text. But there is another text of which I mu&s;t of nece&s;&s;ity &s;peak &s;omething. And that is concerning the &s;ad occa&s;ion of our meeting here this day. Give me leave to &s;peak to you in the language of <NOTE PLACE="marg">2 Sam. 3. 31.</NOTE><HI>David</HI> concerning <HI>Abner: Know you not that there is a Prince, a great man fallen this day in I&s;rael?</HI> and in the
<PB N="32" REF="21">
language of the children of <HI>Seth</HI> concerning <HI>Abraham,</HI> <NOTE PLACE="marg">Gen. 23. 6.</NOTE>A <HI>Lord and a mighty Prince is this day to be buried:</HI> One who had &s;o much worth and excellency in him, that who|&s;oever will undertake to &s;peak of him needs not feare (as <HI>Nazianzen</HI> &s;aith of his &s;i&s;ter <HI>Gorgonia)</HI> lea&s;t he &s;hould &s;pea<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> too much, but rather lea&s;t he &s;hould &s;peak too little, and <NOTE PLACE="inter"><GAP DESC="foreign">.</NOTE>by coming &s;o farre beneath his due de&s;erts, &s;hould di&s;prai&s;e him, even whil'&s;t he is prai&s;ing of him.</P>
<P>For without all controver&s;ie he was a per&s;on who had not only <HI>noble and honourable titles,</HI> but was <HI>truly noble and honourable.</HI> It is an ob&s;ervable &s;peech of <HI>Gregory</HI> the great, A <HI>King</HI> may cau&s;e a man to be called a <HI>Nobleman,</HI> but he cannot make a man <HI>truly noble.</HI> He may command &s;uch a man to be called an <HI>Earle,</HI> or a <HI>Lord;</HI> But it is the <HI>noble minde</HI> which makes the man <HI>truly noble.</HI> Such a <HI>Noble-man</HI> was the <HI>Earle of Warwick.</HI> He was not only a <HI>Noble-man by Parchment,</HI> but he had a <HI>noble mind,</HI> a <HI>large heart,</HI> an <HI>intrin&s;ecal worth and excellency</HI> in him. His <HI>Nobility</HI> was <HI>inameled</HI> with <HI>humility.</HI> He was <HI>great</HI> in place, but <HI>humble</HI> in carriage, as all who knew him will te&s;tifie.</P>
<P>There was in him a ble&s;&s;ed <HI>con&s;tellation,</HI> and <HI>con&s;ociation</HI> of <HI>Nobility, humilitie, pietie,</HI> and <HI>charitie.</HI> He was not only a great man, but that which is above all, he was (I hope) a <HI>godly</HI> and <HI>religious man.</HI></P>
<P>I &s;hould be loth to give <HI>flattering titles</HI> to any man whether alive or dead; for in &s;o doing my <HI>Maker would &s;oon</HI> <NOTE PLACE="marg">Job. 32. 22.</NOTE><HI>take me away</HI> as <HI>Job</HI> &s;aith. It was well &s;poken by that <NOTE PLACE="marg">Mr. <HI>Vines.</HI></NOTE>learned Mini&s;ter who preached at the funeral of the Earle of <HI>E&s;&s;ex</HI> (a kin&s;man of this Earles) That <HI>funeral encomi|a&s;tickes of the dead do often prove confections of poy&s;on to the</HI>
<PB N="33" REF="21">
<HI>living;</HI> for many who&s;e lives &s;peak nothing for them, will draw the example into con&s;equence, and be thereby led into hope, that they may pre&s;&s;e a <HI>hackny Funeral Sermon to carry them to heaven.</HI> And St. <HI>Au&s;tin</HI> if I be not much mi&s;taken, doth &s;omewhere bitterly enveigh again&s;t tho&s;e Mini&s;ters who were overlavi&s;h in the commendation of the dead, telling us, That there are <HI>many who are</HI> <NOTE PLACE="marg"><P>Laudantur ubi <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">on &s;unt, &amp; t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r|quentur ubi &s;unt.</P>
<P>Bi&s;hop <HI>Halt.</HI></P></NOTE> <HI>commended where they are not, and in the mean time torment|ed with fire unquenchable where they are.</HI> Sure I am that a <HI>learned Bi&s;hop</HI> doth quote a &s;harpe cen&s;ure (though in ano|ther ca&s;e) of a Popi&s;h Ca&s;ui&s;t concerning Noblemens Chaplianes, &s;aying, <HI>that few confe&s;&s;ors of great men went to heaven,</HI> becau&s;e by their <HI>ba&s;e flattery</HI> they became <HI>guilty</HI> of <HI>&s;oul-murder,</HI> and for want of telling them of their <HI>faults,</HI> de&s;troyed both their <HI>own,</HI> and their <HI>Patrons &s;ouls.</HI> And therefore God forbid that I &s;hould &s;ay any thing this day for the hurt and di&s;advantage of the living, whil'&s;t I am &s;peaking in the prai&s;e and commendation of the dead. And yet notwith&s;tanding all this I &s;hould be loth to offend in the contrary extreme. For I am not &s;o &s;trait|laced <NOTE PLACE="marg">Dr. <HI>Tuckney</HI> at the funeral of Dr. <HI>Hill.</HI></NOTE>or &s;uper&s;titious, as when any mans life hath been eminently remarkable and exemplary, le&s;t I &s;hould be guilty of Idolatry in adoring him, to commit &s;acriledge in robbing both the dead of his ju&s;t prai&s;e, and the living of an u&s;eful patterne for their imitation. And be&s;ides, (as the forementioned author &s;aith) Though <HI>common</HI> <NOTE PLACE="marg">Mr. <HI>Vines.</HI></NOTE><HI>graves</HI> have no <HI>in&s;cription,</HI> yet <HI>Marble Tombes</HI> are not with|out &s;ome <HI>Epitaph. Heroical</HI> examples &s;hould not go with a <HI>common pa&s;&s;e,</HI> but with a <HI>Trumpet.</HI> And therefore I doubt not, but I may &s;afely &s;ay without the le&s;t &s;u&s;picion of flattery or fal&s;hood concerning this honourable per&s;on,</P>
<P>That I have ju&s;t ground in charity to beleeve, that this <HI>Noble Earle</HI> was not only under the awe of Religion, but
<PB N="34" REF="22">
that he had the <HI>&s;ub&s;tance,</HI> and <HI>power of it</HI> in his heart. And therefore his death is the more to be lamented by us, be|cau&s;e that <HI>goodne&s;&s;e</HI> and <HI>greatne&s;se</HI> do &s;o &s;eldome <HI>center</HI> in one and the &s;ame per&s;on. In the <HI>God of heaven</HI> they both meet. He is <HI>optimus, maximus;</HI> infinite in <HI>goodne&s;s,</HI> as well as in <HI>greatne&s;&s;e.</HI> But in the <HI>Gods upon earth</HI> they rarely meet: They are many of them <HI>pe&s;&s;imi maximi, greater</HI> in <HI>vices</HI> than in <HI>riches.</HI> It was a bold &s;peech of <HI>Buchanan</HI> to King <HI>James,</HI> who &s;ent a me&s;&s;enger to him when he was dying to vi&s;ite him, and to know how he did; <HI>Buchanan</HI> de&s;ired the me&s;&s;enger to tell the King, <NOTE PLACE="marg">1 Cor. 1. 26.</NOTE>That <HI>he was going to a place where few Kings come.</HI> Indeed the Scripture &s;aith, <HI>Not many wi&s;e men after the fle&s;h, not many mighty, not many noble are called.</HI> But yet <HI>&s;ome</HI> are, though not <HI>many.</HI> Such a one was <HI>Job,</HI> the <HI>greate&s;t,</HI> and the <HI>be&s;t</HI> man in the Ea&s;t. Such were <HI>Abraham, I&s;aac</HI> and <HI>Jacob.</HI> Such was <HI>Jo&s;eph</HI> of <HI>Arimathea.</HI> And &s;uch a one was (I hope) <HI>Robert Earle of Warwick:</HI> And therefore the lo&s;&s;e of him is the greater. For great men are like <HI>looking gla&s;&s;es</HI> according to which all the country dre&s;&s;e them&s;elves, and if they be good they do a world of good. <NOTE PLACE="marg">Acts 18. 8. Gen. 34.</NOTE>When <HI>Cri&s;pus the chiefe Ruler of the Synagogue beleeved, many of the Corinthians hearing of it beleeved al&s;o.</HI> When <HI>Schechem</HI> and <HI>Hamor</HI> were <HI>circumci&s;ed</HI> they <HI>quickly per|&s;waded their people to be circumci&s;ed.</HI></P>
<P>Let me tell you, That we have lo&s;t this day one of the <HI>be&s;t natur'd Noble-men</HI> in <HI>England,</HI> &amp; one who had not only a <HI>good nature,</HI> but (as I verily beleeve) <HI>gracious prin|ciples,</HI> and <HI>religious inclinations,</HI> and <HI>di&s;po&s;itions.</HI></P>
<P>He was religious,</P>
<P N="1">1. <HI>In his own per&s;on:</HI> For he was very exact in <HI>clo&s;et duties.</HI> I have been often with him at private prayer in his clo&s;et in which he was very zealous and devout. And he hath left behinde him <HI>reall manife&s;tations</HI> of his <HI>per&s;onal</HI>
<PB N="35" REF="22">
<HI>piety,</HI> by many <HI>religious collections</HI> written with his own hand for the good of his &s;oul.</P>
<P N="2">2. <HI>In reference to his deare and neare relations,</HI> both by giving them a <HI>good example,</HI> and <HI>good in&s;tructions.</HI> And my prayer to God is; that though the <HI>in&s;tructor</HI> be de|cea&s;ed, yet the <HI>in&s;tructions</HI> may live, and never die.</P>
<P N="3">3. <HI>In his family-government.</HI> For he was very con|&s;tant in his <HI>morning and evening publick &s;ervice of God,</HI> and herein a rare patterne to the <HI>Gentry</HI> of the <HI>Country:</HI> He would not &s;uffer any <HI>&s;ports or pa&s;times</HI> to divert him from his <HI>dayly publique devotions.</HI> It is a great <HI>honour to God,</HI> and <HI>credit</HI> to <HI>Religion</HI> when there is a <HI>forme and out&s;ide</HI> (though but a forme and out&s;ide) of <HI>godline&s;s</HI> in great families. This is like a candle &s;et upon a hill to illighten all inferlour families. It is reported of <HI>Theodo&s;ius the Emperour,</HI> that by his <HI>religious carriage in his family, he made all his Court a nur&s;ery of religion.</HI> And it is &s;aid of the hou&s;e of <HI>George Prince of Anhalt,</HI> that for the good <NOTE PLACE="marg">Eccle&s;ia, Acade|mia, Curia.</NOTE>orders therein ob&s;erved it was a <HI>Church,</HI> an <HI>Academy,</HI> and a <HI>Court.</HI></P>
<P N="4">4. In his <HI>con&s;cientious ob&s;ervation of the Lords day,</HI> and in cau&s;ing the Sermons preached to be repeated in his pre&s;ence to the whole family. In his frequent attendance when he was at <HI>London</HI> upon <HI>weekly Lectures,</HI> and by his example and encouragement, drawing many <HI>per&s;ons of quality</HI> to our congregations. And (which is very re|markable) in the <HI>Moneth</HI> in which he died, he went con|&s;tantly to the <HI>Morning-exerci&s;e</HI> at St. <HI>Martins</HI> in the fields, thereby (as by a &s;ecret in&s;tinct) <HI>fitting and preparing</HI> him|&s;elfe for his death, which hapned towards the end of it.</P>
<P N="5">5. In his <HI>extraordinary care and diligence in preparing him&s;elfe for the receiving of the Sacrament of the body and blood of Chri&s;t.</HI> Herein he was very exact in &s;etting apart
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a &s;ufficient &s;pace of time for <HI>&s;elfe-examination.</HI> And be&s;ides this, give me leave (without offence) to relate a pa&s;&s;age which in my opinion conduceth much to his <HI>honour,</HI> and may through <HI>Gods ble&s;&s;ing</HI> become an exam|ple to his relations, and to the <HI>Noble-men</HI> and <HI>Gentlemen</HI> of the Nation. When he fir&s;t came to the <HI>Sacrament at Aldermanbury,</HI> he freely pre&s;ented him&s;elfe to the <HI>Mini&s;ter and Elders</HI> to be <HI>examined:</HI> and although he gave ample &s;atisfaction, yet being at that time indi&s;po&s;ed in body by rea&s;on of a &s;udden di&s;temper, he afterwards wrote me a letter in which he &s;ignified, that if we were not &s;atisfied, he would rather come againe, than come without giving <HI>full &s;atisfaction;</HI> here was <HI>humility</HI> in a high degree; here is a <HI>patterne</HI> to be admired, and imitated.</P>
<P N="6">6. In his <HI>faithfulne&s;s to the tru&s;t committed to him</HI> as in other things, &s;o more e&s;pecially <HI>in di&s;po&s;ing of his Church-livings.</HI> Herein he was very eminent, and very exempla|ry, being alwayes exactly careful to preferre <HI>able, godly, and painful Mini&s;ters to them.</HI> And I doubt not, but there are <HI>thou&s;ands</HI> ble&s;&s;ing God in heaven for the good they have got by the <HI>Mini&s;ters</HI> put in by this <HI>Noble Earle.</HI> The truth is, he was a great <HI>Patron</HI> and <HI>Mecaenas</HI> to the <HI>pious</HI> and <HI>religious Mini&s;try.</HI> We <HI>Mini&s;ters</HI> may &s;ay of him as they did of the <HI>Centurion, he loved our Nation;</HI> we have great cau&s;e to weep over his her&s;e, and to bemoane his death: <HI>For we have this day lo&s;t one of the greate&s;t friends that the godly and painful Mini&s;ters had in Eng|land.</HI></P>
<P N="7">7. I might adde (if need were) as a further, and a mo&s;t <HI>&s;ignal te&s;timony</HI> of his godline&s;&s;e, his &s;ingular care, that not only while he was living, but that after his death al&s;o his Church-livings might be rightly di&s;po&s;ed, but I for|beare.</P>
<P N="8">8. There are three things yet behind which I mu&s;t not omit.</P>
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1. He was <HI>bountiful and Prince-like</HI> in his ho&s;pitality and hou&s;e-keeping.</P>
<P N="2">2. He was very <HI>merciful</HI> and <HI>charitable</HI> to the poor mem|bers of <HI>Je&s;us Chri&s;t.</HI> I have often and often been his <HI>Almoner</HI> to di&s;tribute con&s;iderable &s;ummes of money to nece&s;&s;itous and pious Chri&s;tians.</P>
<P N="3">3. He was a <HI>liberal</HI> and mo&s;t <HI>loving Ma&s;ter</HI> to his <HI>hou&s;|hold-&s;ervants,</HI> and hath given competent pen&s;ions to all his old &s;ervants during life.</P>
<P N="9">9. In a word: He was one who did not make <HI>u&s;e of religion</HI> for his <HI>own private gaine</HI> and <HI>intere&s;t;</HI> he had no <HI>politick de&s;igne</HI> in profe&s;&s;ing godline&s;&s;e: his whole aime both by <HI>&s;ea</HI> and <HI>land,</HI> both in <HI>Parliament</HI> and in <HI>private</HI> was, to be &s;erviceable to <HI>Church</HI> and <HI>State,</HI> and in this parti|cular he was a <HI>true Nathaneel in whom there was no guile:</HI> he was a <HI>countenancer of religion</HI> in the <HI>wor&s;t times,:</HI> he ap|peared <HI>for God</HI> and for his <HI>cau&s;e</HI> and <HI>&s;ervants,</HI> when it was both <HI>dangerous</HI> and <HI>di&s;graceful</HI> in the eyes of the leading men of the Nation; he received Mr. <HI>Burroughs</HI> (that <HI>eminent Mini&s;ter of Chri&s;t)</HI> into his <HI>family,</HI> and <HI>protected</HI> him for a long while, till at la&s;t he was forced to fly out of the land. He was a very &s;pecial friend unto that man of God of famous memory Dr. <HI>Sibbs.</HI> To &s;umme up all in a few lines, As it is &s;aid of <HI>Socrates</HI> (as I remember) that he was &s;o good a man <HI>that all that knew him loved him; and if any man did not love him, it was becau&s;e they did not know him.</HI> So it may be &s;aid of the <HI>Earle of Warwick:</HI> All <HI>who knew him loved him, and if any man did not love him, it was becau&s;e he did not know him.</HI></P>
<P>As for the manner of his death, it was &s;omewhat <HI>&s;udden:</HI> but you mu&s;t know, that a <HI>child of God never dies &s;uddenly, though he die never &s;o &s;uddenly;</HI> though he may dye <HI>&s;uddenly</HI> in regard of <HI>time,</HI> yet he never dyes <HI>&s;uddenly</HI> in regard of <HI>preparation.</HI> A wicked man <HI>dies &s;uddenly</HI>
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though he dyes never &s;o <HI>lingringly,</HI> becau&s;e he dyes <HI>un|preparedly;</HI> but he that dyes with <HI>grace in his heart,</HI> cannot be &s;aid to <HI>die &s;uddenly</HI> though he <HI>die never &s;o &s;uddenly.</HI> And yet this &s;ad &s;troak of death was not altogether unexpect|ed. For when the funeral of his <HI>Grand-child</HI> was delayed longer than he de&s;ired or expected, he was heard to &s;ay, <HI>That if they tarried a little longer, they &s;hould carry him down al&s;o to he buried with him.</HI> My hope is, That he dyed as the&s;e Noble Patriarkes in the text, <HI>he died in the faith in which he lived.</HI> He dyed profe&s;&s;ing the <HI>true doctrine of faith,</HI> and (I hope) having his <HI>heart adorned with the grace of faith.</HI></P>
<P>And let me a&s;&s;ure you; that as he <HI>lived much de&s;ired,</HI> &s;o he now dyeth <HI>much lamented,</HI> e&s;pecially by men pro|fe&s;&s;ing godline&s;&s;e. I have heard a memorable &s;tory of an ancient and religious Gentleman Mr. <HI>Knightly</HI> of <HI>North|ampton&s;hire</HI> (well known to &s;ome here) who coming to <HI>Leeze,</HI> and beholding the brave <HI>Parkes,</HI> and <HI>goodly gardens,</HI> and other <HI>&s;uch-like accommodations</HI> there to be enjoyed, was heard to &s;ay to this our <HI>Earle,</HI> My Lord, <HI>you had need be very good,</HI> it is <HI>ill going to hell from &s;uch a Paradi&s;e:</HI> it will be a <HI>doleful and di&s;mal exchange.</HI> Or as others relate it; My Lord, <HI>you had need make &s;ure of heaven, or el&s;e when you dye you will be a great lo&s;er.</HI> A rare &s;peech worthy to be laid to heart by all Noble per&s;ons. Now I verily per|&s;wade my &s;elfe, that this our dear and honourable Chri&s;ti|an brother is no <HI>lo&s;er,</HI> but a great <HI>gainer</HI> by his death. He is gone (I hope) from <HI>earth</HI> to <HI>heaven,</HI> from an <HI>earthly Paradi&s;e</HI> to a <HI>heavenly Pallace,</HI> from a <HI>hou&s;e made with hands</HI> to a <HI>hou&s;e made without hands eternal in the heavens.</HI></P>
<P>It is true (and it mu&s;t be confe&s;&s;ed lea&s;t I &s;hould be ac|counted a flatterer) he had <HI>his failings,</HI> and his <HI>many in|firmities;</HI> which I tru&s;t <HI>Je&s;us Chri&s;t hath covered with the roabe of his righteou&s;ne&s;&s;e.</HI> My prayer to God is, That
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all <HI>his infirmities</HI> may be buried in the grave of oblivion, and that all <HI>his virtues</HI> and <HI>graces</HI> may <HI>&s;upervive,</HI> and live in his <HI>&s;on and heire;</HI> that as he <HI>inherits the e&s;tate, &s;o he may al&s;o inherit the vertues of his Father.</HI> And that <HI>religion, piety,</HI> and <HI>godline&s;&s;e</HI> may be entailed upon the <HI>Noble family</HI> of the <HI>Riches,</HI> from one generation to another till the com|ing of the Lord Je&s;us Chri&s;t unto judgement; That while they live they may be <HI>profe&s;&s;ors of the true faith,</HI> and indued with the <HI>heart-purifying grace of faith:</HI> And when they come <HI>to dye,</HI> they may make that <HI>gallant, noble, and ble&s;sed clo&s;ure and conclu&s;ion of their dayes which the&s;e godly Patriarkes in my text did,</HI> of whom it is &s;aid, <HI>The&s;e all dyed in faith.</HI></P>
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