<!DOCTYPE ETS PUBLIC "-//UMDLPS//DTD EEBOPROOF 2.0//EN">
<ETS>
<TEMPHEAD>
<REVDESCR>
<CHANGE>
<DATE>2011-07-08</DATE>
<RESPSTMT>
<NAME>Holly (Beeman) Smith</NAME>
<RESP>MURP</RESP>
</RESPSTMT>
<ITEM> Checklist: x Add TEMPHEAD, change DATE, validate x Add DIV TYPEs, validate x Review structure, use TEXT, FRONT, BODY, BACK or rarely GROUP x Check PB placement and completeness, ensure sequence of N="" x Proof title page(s) x Check HEAD TRAILER ARGUMENT EPIGRAPH OPENER SALUTE CLOSER SIGNED BYLINE x Check ^, oe, abq, italic I / J, _Initals, &amp;c. x Check # @ -- UNCLEAR LB FIGURE x Check E&s;q; by searching ABBR x Check q; startq endq Q&#62; x Check &punc; (if several, search [[:alpha:]]&punc;[[:alpha:]] w / regular expression checked) x Check for capital U in black letter (should be V) x Check GAPs x Correct illegibles from proofsheet x Correct errors from proof sample x Check illegible page, para, line, span, word, dollar signs x Final validate and check Corrected [ ] illegible groups out of [ ]. Converted [ ] illegible groups to GAP DESC="illegible". DONE</ITEM>
</CHANGE>
</REVDESCR>
</TEMPHEAD>
<EEBO>
<IDG S="marc" R="UM" ID="A87797">
<STC T="W">K655</STC>
<STC T="T">E1040_17</STC>
<BIBNO T="umi">99866937</BIBNO>
<VID>119226</VID>
</IDG>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>THE Grand Statute: OR The LAW of DEATH unalterable; <HI>OPENED</HI> and <HI>APPLIED</HI> IN A SERMON Preached <HI>May</HI> 11. 1660. At the Funerals of that pious, u&s;eful, and much lamented Gent. Mr. <HI>John Cope</HI> in the Pari&s;h-Church of St. <HI>Mary-Bothaw LONDON.</HI></P>
<P>By <HI>John Kitchin, M. A.</HI> Mini&s;ter of St. <HI>Mary-Abchurch LONDON.</HI></P>
<Q>Is there not an appointed time to man upon earth? <BIBL><HI>Job 7.1.</HI></BIBL></Q>
<Q>Quid in rebus humanis certius e&s;t morte? quid incertius hora mor|tis invenitur? <BIBL><HI>Bernardus.</HI></BIBL></Q>
<Q><GAP DESC="foreign">. <BIBL><HI>Liban. Sophi&s;t. Progymn.</HI></BIBL></Q>
<P><HI>London,</HI> Printed for <HI>Francis Kitchin</HI> and <HI>John Garway,</HI> and are to be &s;old at the &s;ign of St. <HI>Paals Church</HI> in <HI>Pauls-Chaine.</HI> 1660.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD><HI>To the truly vertuous, my ever Honoured Friend M^r^s^.</HI> Hannah Cope.</HEAD>
<OPENER><SALUTE>My dear Friend,</SALUTE></OPENER>
<P>_THE late &s;ad di&s;pen&s;ation of Pro|vidence wherewith the Lord was plea&s;ed to exerci&s;e you, in &s;natching out of your bo&s;om, the &s;weete&s;t flower of your Earthly Comforts, put me upon preaching that to your <HI>Ear</HI> which is now pre&s;ented to your <HI>Eye:</HI> The Lord <HI>print</HI> it upon your <HI>heart!</HI> I confe&s;s I &s;hould much more gladly have &s;er|ved you in any other Office of love and la|bout, had it &s;eemed good in the eyes of the infinitely wi&s;e and all-di&s;po&s;ing providence of God to have &s;pared me this pains: which yet I very willingly undertook in complyance with your reque&s;ts, though with a very &s;ad and &s;orrowful heart.</P>
<PB REF="3">
<P>I did not then more willingly preach it, then I do now unwillingly publi&s;h it, could I have re&s;i&s;ted your ince&s;&s;ant importunity; both becau&s;e I have ever de&s;ired to &s;hun that <HI>Trajan<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"></HI> like vanity (as I may call it) of affecting to be a <HI>paper flower,</HI>
<NOTE PLACE="marg"><HI>Con&s;tantinus Magnus Tra|janum Impera|torem ob a&s;per|&s;os pa&s;&s;im titu|los in aedificiis herbam paricta riam vocabat.</HI> Cluverius. <HI>Hi&s;toriar. Epi|tome.</HI></NOTE> and e&s;pecially al&s;o con&s;i|dering how much of the waters of the Sanctu|ary run wa&s;te, even out of the Pre&s;s as well as the Pulpit: Pa&s;quils, Libels, and Ballads being more in u&s;e and e&s;teem in this generati|on then Sermons: God grant that this pre|&s;ent glut and &s;urfeit be not a fore-runner of future famine and &s;carcity.</P>
<P>For my delay in detaining it thus long from your view, partly my ab&s;ence <HI>from</HI> home, partly my employments <HI>at</HI> home, and e&s;peci|ally my irre&s;olution, till of late, to &s;end it, may be I hope a &s;ufficient Apology.</P>
<P>And now it is come, it has no other me&s;&s;age to deliver &s;ave only to <HI>&s;tir up your pure mind by way of remembrance,</HI>
<NOTE PLACE="marg">2 Pet. 3.1.</NOTE> That you may be mindful your own Mortality, and that you your &s;elf are under this <HI>irrevocable Decree</HI> and <HI>indi&s;|pen&s;ible Law</HI> that is now executed upon your dear decea&s;ed Husband.</P>
<P>I know you are enough &s;en&s;ible that he is
<PB REF="3">gone; oh but remember that you mu&s;t fol|low! and be confident of this, that the joy of your meeting will abundantly <HI>out-balance</HI> the grief of your parting.
<NOTE PLACE="marg">2 Cor. 4.17.</NOTE> <HI>The&s;e light afflicti|ons,</HI> &s;ays the Apo&s;tle, <HI>which are but for a moment, work for us a far more exceeding and eternal</HI> weight <HI>of glory.</HI> And in the mean-time, two things con&s;idered might methinks abundantly &s;upport you under this trial. 1.
<NOTE PLACE="marg">1 Cor. 10.13.</NOTE> <HI>That no afflicti|on hath hapned unto you but that which is com|mon unto men;</HI> and 2. That this affliction hath hapned unto you in no other manner; but that which is peculiar to children; for <HI>di&s;cipline,</HI> not for <HI>de&s;truction;</HI> to <HI>cha&s;ti&s;e you,</HI>
<NOTE PLACE="marg">Heb. 12.7.</NOTE> not to <HI>ca&s;t you off.</HI> The God of Heaven make up this lo&s;s to you and yours, in the more plenti|ful communications of &s;piritual ble&s;sings, both graces and comforts; which is the prayer of</P>
<CLOSER><SIGNED><HI>Your much obliged Friend And Servant in the Lord,</HI> John Kitchin.</SIGNED>
<DATELINE><HI>Abchurch.</HI> <DATE>July 30. 1660.</DATE></DATELINE></CLOSER>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="4">
<PB REF="4">
<HEAD>TO THE READER.</HEAD>
<OPENER><SALUTE>READER,</SALUTE></OPENER>
<P>_THe thoughts of Death can never be un&s;ea&s;onable, the houre of death be|ing ever uncertain. Mo&s;t men <HI>put far away the evil day;</HI> therefore they need frequent Monitors to put them in minde of their mortality. The Author of this Ser|mon hath taken good paines to alarum and quick|en &s;ecure &s;inners to a &s;erious meditation of, and a &s;peedy preparation for their dying hour. The &s;ubject of the Sermon being &s;o &s;olemne, and the matter of it &s;o well dige&s;ted and compo&s;ed, it is well worth the in&s;pection and peru&s;al of all.</P>
<CLOSER><SIGNED>Edmund Galamy. Thomas Wat&s;on.</SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB REF="5">
<PB N="1" REF="5">
<HEAD>THE Grand Statute: OR, The Law of Death unalterable.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>HEB. 9.27.</HI></BIBL>
<P>And as&mdash;It is appointed unto men once to die, but after this judgement. So&mdash;</P></Q>
</EPIGRAPH>
<P>_FOR the Coherence of the words with the Context, be plea&s;ed to take notice of Saint <HI>Pauls drift</HI> in this Chapter, which is this; namely, to compare Law and Go|&s;pel together, and hereby to prove the <HI>Go&s;pel-Admini&s;tration</HI> to be far more ex|cellent than the <HI>Mo&s;aical Oeconomy,</HI> and <HI>Legal di&s;pen&s;a|tion;</HI> And this he does <HI>briefly,</HI> but <HI>fully,</HI> in a few <HI>words,</HI> but in many <HI>particulars.</HI></P>
<P>In the 23. <HI>ver.</HI> there's the Compari&s;on <HI>in&s;tituted.</HI></P>
<P>In the re&s;t you have the Compari&s;on <HI>illu&s;trated.</HI></P>
<P>In the 23. <HI>ver. It was therefore nece&s;&s;ary</HI> &s;aith the A|po&s;tle, <HI>that the patterns of things in the heavens &s;hould be
<PB N="2" REF="6">purified with the&s;e,</HI> meaning the Legal Ceremonies be|fore mentioned, <HI>but the heavenly things them&s;elves with better &s;acrifices than the&s;e:</HI>
<NOTE PLACE="marg"><GAP DESC="foreign">. Theoph.</NOTE> this is the compari&s;on; Go&s;pel Ordinances are <GAP DESC="foreign">, they are <HI>heavenly things,</HI> &s;o called for their <HI>&s;tability,</HI> for their <HI>perpetuity,</HI> for their <HI>&s;ub|limity,</HI> for their <HI>&s;pirituality,</HI> whereas the Legal Ceremo|nies they were at the be&s;t but <GAP DESC="foreign">, <HI>the patterns of heavenly things,</HI> the&s;e were the <HI>&s;ub&s;tance,</HI> tho&s;e were but the <HI>&s;hadows;</HI> tho&s;e were <HI>meaner,</HI> the&s;e were <HI>better</HI> &s;acrifices; 'tis true, tho&s;e were nece&s;&s;ary <HI>pro hic &amp; nunc,</HI> and they were beautiful in their &s;ea&s;on, but <HI>God had provided better things for us.</HI>
<NOTE PLACE="marg">Heb. 11.40.</NOTE></P>
<P>This he proves and illu&s;trates in the <HI>next ver&s;e</HI> to the end, and that in four particulars:
<LIST>
<ITEM>1. We have a better <HI>Prie&s;t.</HI></ITEM>
<ITEM>2. We have a better <HI>offering.</HI></ITEM>
<ITEM>3. We have a better <HI>place.</HI></ITEM>
<ITEM>4. We have a better <HI>manner.</HI></ITEM>
</LIST></P>
<P N="1">1. A better <HI>Prie&s;t</HI> we have; theirs was an high Prie&s;t indeed, to wit, <HI>Aaron</HI> ver. 25. <HI>the high Prie&s;t entred into the holy place;</HI> but ours is an higher Prie&s;t, to wit, <HI>Chri&s;t</HI> ver. 24. <HI>Chri&s;t is entred into heaven.</HI></P>
<P N="2">2. Better <HI>offerings</HI> we have; their offerings were the blood of <HI>others,</HI> namely, of other things; Bulls and Goats, and Rams, and Lambs were their &s;acrifices, intimated <HI>ver&s;e</HI> 25. <HI>the high Prie&s;t entred &mdash; with the blood of others;</HI> but our offerings are the blood of <HI>Chri&s;t him&s;elf, the Prie&s;t him&s;elf;</HI> he's both Prie&s;t and Sacrifice too, <HI>ver.</HI> 26. <HI>he hath appeared to put away &s;in by the Sacrifice of him|&s;elfe.</HI></P>
<P N="3">3. A better <HI>place</HI> we have, their places of propitiati|on were the <HI>Tabernacle,</HI> and <HI>Temple,</HI> places made with hands, <HI>Bazaliels</HI> hands, and <HI>Aholiah</HI>'s hands, and the
<PB N="3" REF="6" MS="y"> <HI>workmens</HI> hands, <HI>ver.</HI> 24.
<NOTE PLACE="marg"><GAP DESC="foreign">. Occumenius.</NOTE> <HI>He is not entred into the holy places made with hands, which are the figures of the true;</HI> but our place of propitiation is <HI>heaven it &s;elf,</HI> ver. 24. <HI>but into heaven it &s;elf</HI> He is entred, <HI>now to appear in the pre&s;ence of God for us, an hou&s;e not made with hands,</HI> 2 Cor. 5.1.</P>
<P N="4">4. A better <HI>manner</HI> we have, their offerings were <HI>re|peated,</HI> and that often, to note their imperfection; every year new offerings, <HI>ver.</HI> 25. &mdash; <HI>The high Prie&s;t entred into the holy place every year with the blood of others;</HI> but our offering is <HI>but once,</HI> and <HI>once for all;</HI> not towards the end of the <HI>year,</HI> but towards the end of the <HI>world, ver&s;e</HI> 26. with 25. <HI>Nor yet that he &s;hould offer him&s;elf often,&mdash; for then mu&s;t he often have &s;uffered &s;ince the foundation of the world, but now once in the end of the world hath he ap|peared to put away &s;in by the &s;acrifice of him&s;elf.</HI></P>
<P>And this he proves and illu&s;trates in the two la&s;t ver&s;es.</P>
<P N="1">1. Laying down his <GAP DESC="foreign">, or <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> for his <HI>medium</HI> and proof in the words of my Text. <HI>As it is appointed unto men once to die.</HI>&mdash;</P>
<P N="2">2. Applying his <GAP DESC="foreign">, or <GAP DESC="illegible" RESP="UOM" EXTENT="1 word"> for his illu|&s;tration in the words following, <HI>So Chri&s;t was once offer|ed to bear the &s;ins of many, &amp;c. q. d.</HI> There's no man dies any more than once; but our offering and &s;acrifice is a man, the blood of Chri&s;t, God-man, therefore he mu&s;t and can die but once; <HI>It is appointed unto man once to die; but after this, judgment.</HI></P>
<P>In the words there are two of tho&s;e <HI>quatuor novi&s;&s;ima,</HI>
<NOTE PLACE="marg"><HI>Mors Judicium Gloria Gehenna</HI> Bern. in Se<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">m.</NOTE> two of tho&s;e <HI>four la&s;t things</HI> that the Ancients have advi|&s;ed us often to remember and con&s;ider; <HI>Death, Judgment,
<NOTE PLACE="marg"><HI>Con&s;idera tres re &amp; non ve|nies in tran&s;|gre&s;&s;ionem, un|de veneris, &egrave; &s;ordibus: quo tandem &s;is abi|turus, inpulve|rem: coram quo rationem es red diturus, coram Sanct. Ben.</HI> R<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">f. Akiba. <HI>Particutare &s;i|gillatim, &s;tatim dum moriuntur.</HI> Carthu&s;.</NOTE> Heaven, Hell,</HI> here are two of them, not only <HI>named,</HI> but <HI>&s;tated.</HI></P>
<P N="1">1. The <HI>certainty</HI> of Death after &s;in. <HI>He hath appear|ed to put away &s;in &mdash; as it is appointed unto men once to die.</HI></P>
<P N="2">2. The <HI>Celerity</HI> of Judgement after Death, <HI>but after
<PB N="4" REF="7">this Judgement,</HI> <GAP DESC="foreign">, <HI>immediat&egrave; po&s;t,</HI> as the phra&s;e imports. <HI>John</HI> 19.38.</P>
<P>Ile handle the fir&s;t of the&s;e only, The certainty of Death. <HI>It is appointed, &amp;c.</HI></P>
<P>Wherein you have three Doctrines ob&s;ervable.</P>
<P N="1">1. <HI>Death is the Lot and portion of all men &s;ooner or la|ter, fir&s;t or la&s;t: It is appointed unto men&mdash;to die.</HI></P>
<P N="2">2. <HI>Death comes but once to men naturally, It is appoint|ed unto men once to die.</HI></P>
<P N="3">3. <HI>Death ever comes by, and never comes but by Gods ap|pointment: It is appointed unto men, &amp;c.</HI></P>
<P>I &s;hall God willing, handle them <HI>all,</HI> and therefore I can but paraphra&s;e upon <HI>each</HI> particular.</P>
<P N="1">1. Doct. <HI>Death is the lot and portion of all men &s;ooner or later;</HI> for the evidence of which we mu&s;t know, that there is a threefold death mentioned in Scripture.
<NOTE PLACE="marg"><HI>Mors triplex e&s;t Culpae, Gratiae, Naturae.</HI> Ambr. <HI>lib.</HI> 5. <HI>in Luc.</HI></NOTE> 1 A <HI>&s;in|ful</HI> death. 2. A <HI>&s;piritual</HI> death. 3. A <HI>penal</HI> death; adeath of <HI>grace,</HI> which is <HI>&s;inful;</HI> a death of <HI>&s;in,</HI> which is <HI>gracious</HI> and <HI>&s;piritual;</HI> a death of the <HI>per&s;on,</HI> which is <HI>penal;</HI> or there is, 1. A death <HI>in &s;in.</HI> 2. A death <HI>to &s;in.</HI> 3. A death <HI>for &s;in.</HI></P>
<P N="1">1. A death <HI>&s;in &s;in, Ephe&s;.</HI> 2.1. <HI>You hath he quickned who were dead in &s;ins;</HI> and this is a <HI>&s;ad death,</HI> this is a wo|ful death; many are thus dead and no body mi&s;&s;es them, no body knows them, no body laments them, &s;aying <HI>ah my brother! or ah &s;i&s;ter!</HI> ah my wife, or ah husband!
<NOTE PLACE="marg">Jer. 22.18. <GAP DESC="foreign">. Philo lib. de profugis.</NOTE> <HI>ah my Lord, or ah his glory!</HI> there are thou|&s;ands of the&s;e <HI>walking gho&s;ts</HI> go up and down the &s;treets every day, and that without ob&s;ervation; &s;uch a one was &s;he, as merry as &s;he was, 1 <HI>Tim.</HI> 5.6. <HI>The widow that liveth in plea&s;ure, is dead while &s;he liveth;</HI> the husband is dead, the husband is dead, every one knows that; Oh but look to't! for Gods &s;ake look to't; the widow may bedead al&s;o, if &s;he be not careful and watchful, <HI>the wi|dow that lives in plea&s;ure is dead,</HI> yea <HI>twice dead,</HI> Jude 12.</P>
<PB N="5" REF="7">
<P N="2">2. A death <HI>to &s;in,</HI> as <HI>Barzillai</HI> was dead to <HI>Davids</HI> Court&s;hip, to whom all his royal and pompous entertain|ment would &s;eeme but as dry and &s;aple&s;&s;e things; 2 <HI>Sam.</HI> 19.35. <HI>Can I di&s;cerne betweene good and evil? Can thy &s;ervant ta&s;te what I eate or what I drink? Can I hear any more the voice of &s;inging-men or &s;inging-women?</HI> He was dead <HI>ey'd</HI> to his Pageants, and dead <HI>pallated</HI> to his ban|quets, and dead <HI>ear'd</HI> to his mu&s;ick; &s;o dead to pride, and dead to lu&s;t, and dead to covetou&s;ne&s;&s;e, dead to the world, and dead to &s;elf, &amp;c. and this now is a good <HI>death,</HI> this is a right <GAP DESC="foreign"> indeed, this is an happy death;
<NOTE PLACE="marg">Sneton in Au|gu&s;to.</NOTE> and oh that every living &s;oul in the Congregation was thus dead! oh that this Fvneral Sermon might be the Funeral of all your lu&s;ts! this you have mentioned in <HI>Colo&s;.</HI> 3.3. <HI>for ye are dead,</HI> i. e. dead <HI>to &s;in;</HI> and in <HI>Rom.</HI> 6.2. &s;o expounded; <HI>How &s;hall we that are dead to &s;inne, live any longer therein?</HI></P>
<P N="3">3. A death <HI>for &s;in,</HI> the <HI>work</HI> turn'd into <HI>wages,</HI>
<NOTE PLACE="marg"><GAP DESC="foreign"> Ba&s;il. So|luc. Orat. 4.</NOTE> the <HI>crime</HI> made the <HI>puni&s;hment,</HI> Rom. 6.23. <HI>The wages of &s;in is death,</HI> Rom. 6.21. <HI>The end of &s;in is death.</HI></P>
<Q><L>Culpa morique fuit, paena morique fuit.</L>
<L>Death was our &s;in, and it was fit</L>
<L>Sin &s;hould be puni&s;hed by it:</L></Q>
<P>Now this la&s;t death is twofold, or at lea&s;t in reference to the &s;ubject thereof to be doubly con&s;idered:</P>
<P N="1">1. The death of <HI>the Surety,</HI> or the death of Chri&s;t <HI>for us;</HI> and this is a <HI>glorious death,</HI> this is a Chri&s;tians <HI>triumphant death,</HI> we can boa&s;t of this death again&s;t all the world, again&s;t all the Divels in Hell, again&s;t all accu|&s;ations of con&s;cience, again&s;t all exactions of Ju&s;tice;
<NOTE PLACE="marg">2 Sam. 11.17.</NOTE> this will &s;mooth the wrinckles of Gods brow, and appea&s;e his anger and indignation, as that of <HI>Uriah</HI>'s did <HI>Davids;
<PB N="6" REF="8">Uriah the Hittite is dead al&s;o,</HI> that plea&s;ed <HI>David;</HI> &s;o <HI>Chri&s;t</HI> our Sacrifice is dead al&s;o, and that plea&s;es God. <HI>Rom.</HI> 8.33, 34. <HI>Who &s;hall lay any thing to the charge of Gods Elect? It is God that ju&s;tifieth: Who is he that condemneth? It is Chri&s;t that died:</HI> Nay, we can boa&s;t of this death even again&s;t death it &s;elf, <HI>O death where's thy &s;ting? O grave where's thy victory? thanks be to God which giveth us the victory through our Lord Je&s;us Chri&s;t,</HI> 1 Cor. 15.55, 57. There are two parts of that triumphant <GAP DESC="foreign">, &s;ung accordingly by both parts of a Saint: <HI>O death where's thy &s;ting?</HI> that the <HI>&s;oul</HI> &s;ings: <HI>O grave where's thy victory?</HI> that the body &s;ings: <HI>Thanks be to God which giveth us the vi|ctory;</HI> that <HI>both</HI> &s;ing; over the <HI>&s;ting</HI> of death, by <HI>&s;ancti|fication:</HI> over the <HI>&s;troke</HI> of death by <HI>re&s;urrection:</HI> and both through the death of Chri&s;t who by death has &s;lain death as the
<NOTE PLACE="marg">* <HI>Hydrus e&s;t animal habitans in gur|gitibus fluminum, Cro<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">odilis fera|liter inimicum: hic itaque cum vi|derit Crocodilum aperto ore dormi|entem provolvitur in limo luti ut faucibus illius facilius po&s;&s;it illabi tunc in os Crocodili dormient is per|niciter in&s;ilit, &amp; deglutitus, vi&s;ce|ra ejus cuncta dilaniat, donec es ex|tincto, de cadavere vivus &amp; victor erumpat. Quid Crocodilus ni&s;i mors, &amp; Tartarus? quid Hydrus ni&s;i Chri|&s;tus? quid limo obvolui ni&s;i humanae carnis luto ve&s;tiri?</HI> Petrus Da|mian. lib. 2. Epi&s;t. 18.</NOTE> water-Snake does the <HI>Crocodile.</HI></P>
<P N="2">2. The death of <HI>the party,</HI> or the death <HI>of us,</HI> and this is twofold; <HI>con&s;i&s;ting</HI></P>
<P>Fir&s;t, <HI>In the &s;eparation of the &s;oul from the body,</HI> and this is a little trouble&s;ome death, e&s;pecially to <HI>nature,</HI> the&s;e two old acquaintance play loth to depart when the time comes; <HI>Inducias etiam ad horam,</HI> as he &s;aid: <HI>Oh reprieve me! though it be but an hour, and 'twill be &s;weet;</HI> nay beloved, a child of God <HI>him&s;elf</HI> may &s;ometimes be &s;o fearful of this <HI>King of terrors,</HI> that at the approach of death he may be forced to cry <HI>quarter:</HI>
<NOTE PLACE="marg">Job 28.4.</NOTE> So did <HI>David, Oh &s;pare me! that I may recover &s;trength before I go hence and be no more,</HI> P&s;al. 39.13.</P>
<P>Secondly, <HI>In the &s;eparation of &s;oul and body both from God</HI> to all eternity,
<NOTE PLACE="marg">M<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">tth. 25.41.</NOTE> and this is the bitterne&s;&s;e of death,
<PB N="7" REF="8">this is the dregs of death, this is death armed,
<NOTE PLACE="marg"><HI>Animae mors &s;eparatio e&s;t &agrave; Deo uti corporis mors e&s;t ip&s;ius ab anima di&s;|junctio</HI> Nicetas</NOTE> death with a &s;ting and poy&s;on too: called in Scripture <HI>the &s;e|cond death,</HI> Revel. 20.14. <HI>death and hell were ca&s;t into the lake of fire, this is the &s;econd death.</HI> The death in the Text is to be under&s;tood of the death of the party <HI>for &s;in,</HI>
<NOTE PLACE="marg">Anaxogoras. Plutar. de con|&s;ola<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">. a<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> Apol.</NOTE> con&s;i&s;ting in the &s;eparation of &s;oul and body one from another, and &s;o 'tis appointed unto men once to die; <HI>unto men,</HI> i. e. unto <HI>all</HI> men, a man, and a mortal, &s;ignifying one and the &s;ame thing;
<NOTE PLACE="marg"><GAP DESC="foreign">. Liban. Sophi&s;t. in D. mo&s;th. Apollog.</NOTE> <HI>&s;cio me genui&s;&s;e mor|talem,</HI> &s;aid that Philo&s;opher, when newes came that his &s;on was dead; <HI>I knew I had begot a mortal:</HI> it being as certaine that every man &s;hall die, as it is certaine that he lives, <HI>P&s;al.</HI> 89.48. <HI>What man is he that liveth and &s;hall not &s;ee death? Shall he deliver his &s;oul from the hand of the grave?</HI> Selah: mark <HI>that</HI> &s;ays the P&s;almi&s;t,
<NOTE PLACE="marg"><HI>Cui na&s;ci conti|git mori re&s;tat.</HI> Seneca.</NOTE> he puts a note of attention and ob&s;ervation upon i<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">; though it be an <HI>ordinary truth,</HI> it de&s;erves an <HI>extraordinary con&s;i|deration:</HI> and 'tis not only <HI>a&s;serted</HI> by Scripture, but 'tis <HI>&s;ealed</HI> by the experiences of all the world.</P>
<P>And indeed who has not a &s;peculative notion of this truth? The practical improvement is the main con&s;ide|rable, as <HI>Solomon</HI> &s;aith, <HI>for the living to lay it to heart,</HI>
<NOTE PLACE="marg">Eccle&s;. 7.2.</NOTE> that's the duty.</P>
<P>U&s;e is,
<LIST>
<ITEM>1. <HI>Of information.</HI></ITEM>
<ITEM>2. <HI>Of Exhortation.</HI></ITEM>
</LIST></P>
<P N="1">1. <HI>Hence we &s;ee the mi&s;chief and mi&s;ery of &s;in,</HI> it hath brought death, and ruine upon all <HI>Adams</HI> po&s;terity! if <HI>&s;in</HI> had not been <HI>committed, death</HI> had not been <HI>appointed; he hath appeared</HI> &s;aith the Apo&s;tle, <HI>to put away &s;in, as it is ap|pointed to men to die, (viz.)</HI> becau&s;e of <HI>&s;in;</HI> if we had not <HI>&s;in|ned,</HI> we had not <HI>died;</HI> upon the death of the <HI>&s;oul,</HI> came in the death of the <HI>body;</HI> the kernel was corrupted,
<NOTE PLACE="marg"><GAP DESC="foreign">. Phil, Allegor. lib.</NOTE> and the &s;hell became rotten and withered: <HI>Gen.</HI> 2.17. <HI>In the day thou eate&s;t thereof thou &s;halt &s;urely die,</HI> 'tis in the <HI>He|brew, dying thou &s;halt die;</HI> dying <HI>in eating,</HI> thou &s;halt die
<PB N="8" REF="9"><HI>for eating;</HI> dying as <HI>the &s;in,</HI> thou &s;halt die as <HI>the &s;courge;</HI> dying as <HI>the crime,</HI> thou &s;halt die as <HI>the cur&s;e;</HI> dying in <HI>the &s;oul,</HI> thou &s;halt die in <HI>the body,</HI> yea and in <HI>&s;oul al&s;o</HI> to all eternity.</P>
<P>I know there are that deny this truth,
<NOTE PLACE="marg"><HI>Audenter de|terminamus mortem non ex natura &s;ecutam hominem, &s;ed ex culpa.</HI> Ter. ul. de Anim. <GAP DESC="foreign">, &amp;c. Ju&s;t. Mattyr. Re&s;p. ad Graeces</NOTE> that temporal death is the puni&s;hment of &s;in, as <HI>Pelagians</HI> and <HI>Socini|ans</HI> upon different grounds and rea&s;ons, which I &s;hall here neither <HI>canva&s;e,</HI> much le&s;&s;e go about to <HI>confute;</HI> only propound to &s;ober judgements that of the Apo&s;tle; and <GAP DESC="foreign">, as he &s;aid, <HI>Paul</HI> for my money, <HI>Rom.</HI> 6.23. <HI>The wages of &s;in is death,</HI> death temporal as well as eternal, as is clear by that, <HI>Rom.</HI> 5.12. <HI>By one man &s;in entred into the world, and death by &s;inne, and &s;o death pa&s;&s;ed upon all men,</HI> (viz.) natural death, temporal death.</P>
<P N="2">2. Is it &s;o, that death is the lot and portion of all men? Then let us be exhorted &s;eriou&s;ly and in good earne&s;t
<LIST>
<ITEM>1. <NOTE PLACE="marg"><HI>Praevidere. Providere.</HI></NOTE> <HI>To look for it.</HI></ITEM>
<ITEM>2. <HI>To provide for it.</HI></ITEM>
</LIST></P>
<P N="1">1. Be exhorted oh Chri&s;tians <HI>to look for death,</HI> for it's certainly a comming;
<NOTE PLACE="marg"><HI>Incertum e&s;t quo in loco te mers expectet, itaque tu illam omni loco expe|cta.</HI> Seneca Epi&s;t. 26.</NOTE> God has not told us <HI>when</HI> we &s;hall die, nor <HI>where</HI> we &s;hall die, nor by <HI>what means</HI> we &s;hall die, nor <HI>how</HI> we &s;hall die, &s;lowly or &s;peedily, lingringly or &s;uddenly, with the &s;olemnity of a &s;ickne&s;&s;e, or with|out, in the field, in the &s;hop, at the table, in the bed; no, the&s;e things are lockt up within Gods Cabinet-councel; <HI>It is not for you to know the times or the &s;ea&s;ons,</HI>
<NOTE PLACE="marg"><GAP DESC="foreign"> Chrylo&s;t. Ho|mi. de morte.</NOTE> &s;aith Chri&s;t, <HI>which the Father hath put into his own power,</HI> Acts 1.7. 'Tis not, 'tis not; what? 'tis not <HI>lawful</HI> for you, 'tis not <HI>expedient</HI> for you, 'tis not indeed <HI>good</HI> for you to know the&s;e circum&s;tances of time, and place, and manner; only this you may know, and do know, that die you mu&s;t; all have died hitherto, and you mu&s;t fol|low,
<PB N="9" REF="9">expect it; <HI>Art thou greater than our father Abra|ham which is dead?</HI> &s;aid they, <HI>John</HI> 8.53. &s;o &s;ay I, thou rich man, thou &s;trong man, thou young man, thou good man, thou great man, <HI>art thou greater than our father A|braham that's dead?
<NOTE PLACE="marg">Jo&s;h. 23.14. I&s;a. 40.6.</NOTE> I go the way of all fle&s;h</HI> &s;aith <HI>Jo|&s;hua:</HI> what man, art not thou <HI>fle&s;h?</HI> mark, <HI>all fle&s;h is gra&s;s, and all the goodline&s;&s;e thereof as the flower of gra&s;&s;e;</HI> fle&s;h withers &s;oon, but the goodline&s;&s;e of fle&s;h &s;ooner; the beauty of fle&s;h, and the &s;trength of fle&s;h, and the ho|nour of fle&s;h, and the wealth of fle&s;h; alas it may be the&s;e things a great while before fle&s;h be gone; as the flower fades and is blown away before the &s;talke is dried up; &s;o true is that of the <HI>P&s;almi&s;t,</HI> P&s;al. 39.5. <HI>Verily every man at his be&s;t e&s;tate is altogether vanity,</HI> Selah.</P>
<P N="2">2. Let me hence per&s;wade you <HI>to provide for it,</HI> as it is your wi&s;dom <HI>to look for it,</HI> &s;o it will be your intere&s;t and &s;ecurity <HI>to provide for it,</HI> make a vertue of a nece&s;&s;ity; mu&s;t you die? oh be willing to die, oh be ready to die; That's a gallant &s;peech of the Apo&s;tles, 2 <HI>Tim.</HI> 4.6. <HI>I am ready to be offer'd,</HI> &s;aith <HI>Paul,</HI> i. e. I am ready to die, &s;aith he, <HI>and the time of my departure is at hand;</HI> oh if <HI>Pauls</HI> de|parture had been at hand, and he had not been ready to depart, it had been a very &s;ad thing; but here was <HI>Pauls</HI> comfort and &s;afety, death was ready for him, and he was ready for death: I <HI>am ready to die;</HI> oh how <HI>unready</HI> are many men to die! how <HI>unready</HI> is the drunkard to die! how <HI>unready</HI> is the worldling to die! how <HI>unready</HI> is the voluptuous per&s;on to die? in one word, how <HI>unready</HI> is the Chri&s;tle&s;&s;e man to die! For the Lords &s;ake Sirs make it your bu&s;ine&s;&s;e to be ready to die, that you may be able to &s;ay, <HI>Why is his chariot &s;o long a coming,
<NOTE PLACE="marg">Judg. 5.28.</NOTE> and why tarry the wheeles of his chariot? I am ready to be offered.</HI> Three things mu&s;t be done ere you can be thus ready to die.</P>
<PB N="10" REF="10">
<P N="1">1. <NOTE PLACE="marg">Exod. 10.17. 2 Cor. 11.23. <HI>Mors complecti|tur omnis gene|ris calamitates propter peccatum in hac vita to|lerandas, quae &s;unt mortis ca|duceatores, &amp; nuncii.</HI> Ger|hard.</NOTE> <HI>Make &s;ure of Chri&s;t;</HI> there is but one malady in the world, and that's <HI>&s;in;</HI> and there is but one <HI>grief</HI> and pain in the world, and that's <HI>death;</HI> and accordingly there is but one <HI>remedy</HI> in the world to cure this malady, and to &s;weeten or remove this pain, and that's <HI>Chri&s;t;</HI> Oh labour for an intere&s;t in him. When <HI>Noah</HI> knew that the Flood was coming, he gat him an <HI>Ark,</HI> and he gat him into the <HI>Ark</HI> al&s;o, <HI>Gen.</HI> 6.22.7.7. My Be|loved, let me tell you the Floods's a coming, let me warn every man and woman this day, as <HI>Noah</HI> did the old World, that there is a Flood a coming; po&s;|&s;ibly an univer&s;al deluge of wrath and judgement upon the whole Nation, for the crying &s;ins and abominations thereof; however this is certain, that thine and my particular flood is approaching, to &s;weep <HI>us</HI> out of the Land of the living, and to hurry us into the botom of the <HI>grave;</HI> Death's a coming be &s;ure; the harbingers of death are come already upon &s;ome of us, Aches, and Pains, and Con&s;umptions, and other langui&s;hing di|&s;ea&s;es, and old age, and hark! <HI>the &s;ound of their Ma&s;ters feet is behind them.</HI>
<NOTE PLACE="marg">2 Kings 6.32. <HI>Arca</HI> Noe <HI>e&s;t Chri&s;tus &amp; Eccle&s;ia Chri&s;ti, ita ut qui<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">unque ext a hanc Arcam in|veniuntur reg|nante diluvis peribunt.</HI> Aug. lib. 15. de Ci|vitate Dci, c. 26</NOTE> Oh therefore get your <HI>Ark</HI> ready, and get into your <HI>Ark;</HI> ha&s;ten to the <HI>City</HI> of refuge be|fore you be overtaken; get <HI>Chri&s;t</HI> and make &s;ure of <HI>Chri&s;t;</HI> 'tis dangerous tru&s;ting to opinion only, and pro|fe&s;sion only, and other mens E&s;teem only, and a few groundle&s;s hopes only; oh make &s;ure work in this mat|ter! man, thou can&s;t never be too &s;ure of <HI>Chri&s;t,</HI> get <HI>in|to Chri&s;t</HI> if thou mean'&s;t to e&s;cape; 'Tis not enough to be <HI>upon Chri&s;t</HI> by outward profe&s;sion there are many thus who yet are damned notwith&s;tanding a Saviour; but you mu&s;t be <HI>in Chri&s;t</HI> by ju&s;tification and Renova|tion, by a lively faith and an exemplary life.</P>
<P>Doubtle&s;s there were many of the old World, that kept a great deal of &s;cuffling and &s;crambling to get
<PB N="11" REF="10"><HI>upon</HI> the <HI>Ark,</HI> when they &s;aw the Flood was come in|deed; and there happily they might &s;it a little; but a|las! now comes a bla&s;t of wind and blows off one, and then comes a wave of water and da&s;hes down another, and &s;o they all peri&s;h <HI>in</HI> the deluge;
<NOTE PLACE="marg">Gen. 7.23.</NOTE> only <HI>Noah</HI> and his Family who were <HI>in</HI> the <HI>Ark</HI> were &s;aved; Ah Sirs, you mu&s;t be <HI>in Chri&s;t,</HI> you mu&s;t be <HI>in</HI> the <HI>Ark,</HI> if you mean to be &s;aved from death, and hell, and the deluge of <HI>wrath to come:</HI> Turn to that place in <HI>Rev.</HI> 20. <HI>ult.</HI>
<NOTE PLACE="marg"><HI>Liber vitae id|circo rect&egrave; dici|tur liber <GAP DESC="illegible" RESP="UOM" EXTENT="1+ letters">gni, quia cuncti E|lecti quorum nomina in illo &s;cripta &s;unt, non aliter quam per Agnum Ie&s;um Chri&s;tum Ju&s;ti|ficati, renati, &amp; conformes ima|gini &s;uae facti, &s;alvabun|tur</HI> Rupertus in Apocal.</NOTE> and com|pare it with ch. 21. ult. <HI>Who&s;oever was not found written in the Lambs book of life, might in no wi&s;e enter into Heaven, but was ca&s;t into the lake of fire;</HI> why the <HI>Lambs</HI> book of life? wah they mu&s;t be ju&s;tified, they mu&s;t be renewed, they mu&s;t be mortified, they mu&s;t be &s;anctified, as well as e|lected; they mu&s;t be in the <HI>Lambs</HI> book of life as well as <HI>Gods</HI> book of life, if they will e&s;cape death; This <HI>Lamb</HI> has overcame death as <HI>David</HI> overcame <HI>Goliah,</HI> namely with his own weapon; All <HI>I&s;rael</HI> feared the Giant till <HI>David</HI> came, and he cut off his head with his own &s;word: Ju&s;t &s;o 'tis here, to tho&s;e that are out of <HI>Chri&s;t</HI> death is <GAP DESC="foreign">, <HI>the King of terrors,</HI> as <HI>Job</HI> &s;peaks,
<NOTE PLACE="marg">Job. 18.14. <GAP DESC="foreign">. B<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">|<GAP DESC="illegible" RESP="UOM" EXTENT="1+ letters">i. Selenc, O|rat. 32.</NOTE> and all have rea&s;on to fear him but <HI>Chri&s;t comes,</HI> and he cuts off his head with his own &s;word, he kils death by death; get into <HI>Chri&s;t,</HI> and you make a perfect conque&s;t of death, that you need not fear it; Rev. 12.11. <HI>They o|vercame by the blood of the Lamb, and by the word of their Te&s;timony,</HI> and then <HI>they lov'd not their lives unto the death:</HI> then they were ready to die, then they were willing to die, then they fear'd not death; they fear'd to live rather then to die; <HI>they lov'd not their lives unto death.</HI> Oh how &s;hould a poor &s;oul tremble to die, that's out of <HI>Chri&s;t!</HI> I do not know any &s;uch mi&s;erable &s;pectacle in the world, as a <HI>Chri&s;tle&s;s dying</HI> man: if a man was <HI>dying,</HI> and not <HI>Chri&s;tle&s;s,</HI> he might be <HI>comfortable,</HI> yea exceding <HI>joyful:</HI>
<PB N="12" REF="11">he might &s;ing <HI>Simeons</HI> &s;ong,
<NOTE PLACE="marg">Luke 2.29.</NOTE> <HI>Egredere anima mea, now Lord let me be gone;</HI> if a man was <HI>Chri&s;tle&s;s,</HI> and not <HI>dy|ing,</HI> it might be &s;omewhat <HI>tolerable:</HI> for happily the next meeting of <HI>Chri&s;t</HI> in an Ordinance, might be towards him his time of love; oh but to be a <HI>Chri&s;t-le&s;s, dying man</HI> to be <HI>Chri&s;tle&s;s</HI> and <HI>dying</HI> too; that's <HI>intolerable;</HI> Awake, awake oh &s;oul, thou art a dying, God knows whether ever thou &s;halt hear a Sermon more; oh get <HI>Chri&s;t,</HI> and get <HI>into Chri&s;t,</HI> and that &s;peedily, or thou art undone.</P>
<P N="2">2. <HI>Entertain thy thoughts much with premeditations of death before-hand;</HI> think with thy &s;elf thus, What if I &s;hould die now!
<NOTE PLACE="marg">O <GAP DESC="foreign">. Clemens Alex lib. 4. Stromat <HI>Wards</HI> Serm.</NOTE> what If I &s;hould die to morrow! what if I &s;hould be the next <HI>cor&s;e</HI> that &s;hould be followed to the grave! this would tune thy &s;pirit into a dying frame, this would make thee moderate thy joyes, thy griefs, thy cares, thy loves, all thy pa&s;&s;ions and affections: e|nough &s;oul, enough, I mu&s;t die ere long, and what needs all this? I have read a &s;tory of one, that ob&s;erving a ri|otous young Prodigal and Gallant to &s;pend his time loo&s;ely, and wantonly, and &s;infully from day to day, gave him a Ring with a Death's head engraven upon it, on this condition, that he &s;hould one hour daily for &s;even days together look on't and think on't: and it wrought (&s;aies name Author) a marvelous change in the young mans life; oh beloved, if you would but think on't a little every day,
<NOTE PLACE="marg">Eccle&s;. 7.2.</NOTE> if the living (as <HI>Solomon</HI> &s;aith) would but <HI>lay it to heart</HI> now and then, what a change might be hoped for in mens lives and conver&s;ations! as your in|tere&s;t in <HI>Chri&s;t</HI> would make you <HI>habitually</HI> prepared, &s;o the&s;e fore-thoughts of <HI>death</HI> would make you <HI>actual|ly</HI> prepared to die: Tho&s;e that <HI>put away from them the evil day,</HI> what did they do? Amos 6. <HI>They lay upon beds of Ivory, they &s;tretcht them&s;elves upon their couches, they ate Lambs out of the flock, they drank wine in bowls,
<PB N="13" REF="11">they chanted to the &s;ound of the Viol, and annointed them|&s;elves with chief oyntments, i. e.</HI> They minded nothing, but eating, and drinking, and &s;inging, and &s;leeping, and gave them&s;elves over to all manner of luxury, plea&s;ure, and licentiou&s;ne&s;s; whereas if they would but have &s;uf|fered a death's head to have come to'th Table, it would have marr'd their mirth,
<NOTE PLACE="marg"><GAP DESC="foreign">. Ep<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ctet. ap. Meli&s;. l. 10. Orat. 19.</NOTE> and &s;poyl'd all their &s;ea&s;ting and revelling, as the hand-writing upon the wall, did <HI>Bali&s;hazzers</HI> quaffing; a <HI>Mene Mene,</HI> a numbring of their dayes a while by a &s;erious con&s;ideration and meditation of death, would have brought them to a &s;ober modera|tion in all things, and made them more fit to live, and more ready to die: Hor&s;es when they are to run a race, are u&s;ually exerci&s;ed in the place before-hand, that they may be acquainted with the ri&s;e, and fall, and level of the ground, le&s;t they &s;hould &s;tumble; Chri&s;tian, that thou mai&s;t not <HI>&s;tumble</HI> when thou come&s;t to die, but mai&s;t die willingly, chearfully, readily; oh 'tis good to be in the ground aforehand, good to meditate on death before it comes; get a &s;ight of this Ba&s;ilisk before it approaches thee, and then thou mai&s;t &s;tand and out|&s;tare it without harm; it may <HI>hit</HI> thee, but it cannot <HI>hurt</HI> thee.</P>
<P N="3">3. <HI>Look beyond death into Eternity:</HI> a bare and naked con&s;ideration of death will little avail upon the mind to &s;obriety and reformation; it will not mortifie one lu&s;t, nor make a man a pin the better either for living or dy|ing; tho&s;e <HI>Ephe&s;ian</HI> Bea&s;ts and <HI>Corinthian</HI> Swine that <HI>Paul</HI> met with, they could quaff, and carou&s;e to one a|nother even out of a deaths head, they could revel and be drunk, though they were pre&s;ently to reel into their graves, 1 Cor. 15.32. <HI>Let us eat and drink,</HI> (&s;ay they) <HI>for to morrow we &s;hall die;</HI> oh but to con&s;ider death and its con&s;equents together, <HI>videre id manticae
<PB N="14" REF="12">quod in tergo e&s;t,</HI>
<NOTE PLACE="marg"><GAP DESC="foreign">. Cyril. Alexand. 5. Tom. part. 2. pag. 404. Ora|tio de exitu animi vere aurea.</NOTE> to look upon death with its after-claps, death and judgement at the heels, death and hell following it, death and eternity after death; this if a|ny thing will certainly awaken the drow|&s;ie and &s;ecure &s;inner, to make him look about him; oh eternity, eternity! this never-never-never-never-never&mdash;ending life of weal or wo is that a&s;toni&s;hing con&s;i|deration that puzzles the thoughts of a finite capacity; who can look down from the &s;hoar of time into the botomle&s;s o|cean of eternity without amazement! Is it no matter how thou dye&s;t when eternity follows upon it? eternal happine&s;s to comfort thee, or eternal mi&s;ery to torment thee? &s;ure if the&s;e things were con|&s;idered, we &s;hould be every moment thinking of death, and providing for death: 'tis the pri&s;on makes the Sar|geant <HI>terrible,</HI> and 'tis the gallows makes the Judge <HI>for|midable,</HI> and 'tis Judgment and Eternity that makes death &s;o <HI>con&s;iderable; after this judgement,</HI> &s;aith the Text.</P>
<P>Doctr. 2. <HI>Death comes but once to men naturally:</HI> in the ordinary cour&s;e of nature men die but once.
<NOTE PLACE="marg"><HI>Nimirum or|dinari&egrave;.</HI> Go|marus.</NOTE> <HI>It is ap|pointed unto men once to die.</HI></P>
<P>Some &s;ay that this word <GAP DESC="foreign"><HI>once,</HI> is <HI>modus Praedicati non Subjecti;</HI> it is not &s;ay they, to be referred to <HI>dying</HI> but to <HI>appoynting,</HI> and &s;o they quite alter the &s;en&s;e: thus, <HI>it is once appointed unto men to die:</HI> and not as we read it, <HI>It is appointed unto men once to die.</HI> But this reading, though it may po&s;&s;ibly agree with the Apo&s;tles <HI>Grammar,</HI> yet it doth not agree with his <HI>Logick;</HI> though it may happily &s;tand in the <HI>Text,</HI> it cannot &s;tand in the <HI>Context;</HI> the A|po&s;tle is here proving that <HI>Chri&s;t</HI> mu&s;t be offered but once, and he proves it thus: <HI>It is appointed unto men once
<PB N="15" REF="12">to die:</HI> you'l &s;poil his Argument if you do not &s;o read it:</P>
<P>However if this place &s;hould be intricate, other places are plain; Job 14.14. <HI>If a man die, &s;hall he live again?</HI> his meaning is, No, he &s;hall not live a natural life again, to die a &s;econd time, Luke 12.4. <HI>Be not afraid of them that kill the body, and after that have no more that they can do:</HI> after the body be once kill'd, there's no &s;laughte|ring it o're again. If other places were as dark, yet experience puts it out of doubt, <HI>naturally</HI> and <HI>ordinarily</HI> men die but once.</P>
<P>'Tis true, the damned die in Hell, and the Godly die,
<NOTE PLACE="marg"><HI>De con&s;<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">eta &amp; naturali homi|num conditione lequitur; nam <GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">od</HI> L<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">z rus <HI>&amp; alti aliquot bis m<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">r<GAP DESC="illegible" RESP="UOM" EXTENT="3 letters"> <GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">nt, extraoadinari|um fuit.</HI> Beza. <HI>in loc.</HI></NOTE> while they are upon earth; but that's a <HI>praeternatural</HI> and this is a <HI>&s;upernatural</HI> death; men die but once <HI>naturally;</HI> and 'tis true al&s;o that there are Scripture-in&s;tances of &s;ome that have died twice, as the <HI>Shunamites</HI> Son, and <HI>Jairus</HI> daughter, and the <HI>Naimite,</HI> and <HI>Lazarus</HI> and others, but this was <HI>extraordinary,</HI> to magnifie the won|derful power of God in their pre&s;ent re&s;urrection; men die but once <HI>ordinarily.</HI> The truth is plain, oh that the im|provement might be as profitable! and it &s;erves Beloved, for a twofold u&s;e.</P>
<P N="1">1. <HI>To mitigate our fear of death.</HI> 2. <HI>To in&s;tigate our care of death.</HI></P>
<P N="1">1. <HI>It &s;erves to mitigate our fear of death:</HI> if we mu&s;t die but once, why then are we &s;o fearfull of dying?
<NOTE PLACE="marg"><GAP DESC="foreign">. Libanius Sophi&s;t. De|mo&s;t. Apolog.</NOTE> why &s;hould death be &s;o terrible to us? it has but one &s;troke, it has but one &s;hot, and if we rout it, it can never rally more.</P>
<P>Death comes <HI>once,</HI> we cannot <HI>avoid it,</HI> and it comes <HI>but once,</HI> why &s;hould we <HI>fear it?</HI> that place I mentio|ned before, is pertinent to this purpo&s;e, Luke 12.4. <HI>Be not afraid of them that kill he body, and after that have no more that they can do;</HI> they are then at <HI>Hercules</HI> his pillars as
<PB N="16" REF="13">we &s;ay, they are non-plu&s;t, they have done their wor&s;t: oh but <HI>I'le forewarn you whom you &s;hall fear;</HI> in the next ver&s;e, fear not death, and fear not the in&s;truments of death; but fear the God of death, <HI>fear him that has power to ca&s;t into Hell, I &s;ay unto you, fear him.</HI></P>
<P>This con&s;ideration carried <HI>Luther</HI> on &s;o vigorou&s;ly and undauntedly in his work of Reformation,
<NOTE PLACE="marg"><HI>Quid &s;i me oc|cidat Papa, aut damnet ultra Tartara Occi|&s;um non &s;u&s;cita|bit ut bis &amp; iterum occidat.</HI> Luther. Tom. 2 mihi p 270.</NOTE> that he could die but once, and he mattered not for their cruel|ty and per&s;ecution; what will the Pope do? &s;ayes he, (writing to his Father in his book de <HI>votis Mona&s;ticis</HI>) perhaps he will kill me, but <HI>pote&s;tne re&s;u&s;citare?</HI> can he rai&s;e me again to kill me a &s;econd time, and &s;o to &s;laughter me ore and ore again? no, that's my Com|fort. Chri&s;tians, death is like an huge Mon&s;ter that overthrows him&s;elf at one blow by his own bulk, and &s;triking once, he can never recover him&s;elf for a &s;e|cond blow; Come, come, &s;aid that precious Mini&s;ter on <HI>Tower-hill,</HI> 'tis but one blow, and then we are in Hea|ven; wah fear not Chri&s;tians, death has but one blow, and let him do his wor&s;t.</P>
<P N="2">2. <HI>It &s;erves to in&s;tigate our care of death;</HI> if we mu&s;t die <HI>but once,</HI> &s;ure then we &s;hould labour to die <HI>well;</HI> this &s;hould provoke us to be careful how we die; that which is but once done, methinks that &s;hould be well done; of all Contracts, you'l look to your Marriage, for that's &s;uppo&s;ed to be but once done; &s;o it will be your wi&s;dom to look to your dying, for that's but once in all your life: you cannot correct your former death, by an after-dying; if you do not <HI>live well,</HI> you may happily live better; but if you do not <HI>die well,</HI> there's no &s;econd E|dition of death:
<NOTE PLACE="marg">Paraeus in loc.</NOTE> and this is <HI>Paraeus</HI> his hint upon the place; <HI>&s;i &s;emel tantum moriendum, ut &s;emel pie moriamur operam demus;</HI> do it well, &s;aith he, for you mu&s;t never do it more; Beloved, to die well, is</P>
<PB N="17" REF="13">
<P N="1">1. <HI>To die twice;</HI> we u&s;e to &s;ay, that which is well done, is twice done; and here Chri&s;tians, that mu&s;t be twice done that's well done; you mu&s;t fir&s;t die <HI>unto &s;in,</HI>
<NOTE PLACE="marg"><HI>Haec &s;unt que faciunt invi<GAP DESC="illegible" RESP="UOM" EXTENT="3 letters"> mori.</HI> 1 Sam 25.37.</NOTE> before you can well die <HI>unto nature;</HI> if your <HI>lu&s;ts</HI> be not dead be|fore you die, your <HI>hearts</HI> will be dead when you come to die, and you'l have no heart to die. <HI>Nabal</HI> his heart was dead, when he came to die; why? he had living lu&s;ts, and therefore he had a dead heart: oh look to the work of Mortification! tho&s;e &s;ins are <HI>deadly,</HI>
<NOTE PLACE="marg"><HI>Quid &s;aciet ho|mo ut vivat? mortificabit &s;e|ip&s;um: quid faciet homo ut mo<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">iatur? vi|vificabit &s;eip|&s;am.</HI> Rabbini apud Buxtorf.</NOTE> that are not <HI>dead:</HI> they are mortal, if they are not <HI>mortified;</HI> the life of thy lu&s;ts mu&s;t go for the life of thy &s;oul. Come, come, be not &s;o fooli&s;hly pitiful to yong <HI>Ab&s;olom;</HI> the gentlier thou handle&s;t thy darling and bo&s;om-lu&s;t, the more it will prick, and &s;ting, and wound thy con&s;cience one day: if thou would&s;t die qui|etly, &s;afely, comfortably, do not threaten thy lu&s;ts, or re&s;train them a little, but <HI>kill them, &s;tab them;</HI> thy life mu&s;t go for theirs el&s;e; no meeting of the fir&s;t death, and no freedom from the &s;econd death, without a part in the fir&s;t re&s;urrection: Col. 3.3. <HI>Ye aredead, and your life is hid with Chri&s;t in God;</HI> but you are dead fir&s;t.</P>
<P N="2">2. To die well, is, <HI>To have nothing to do but to die when you come to die;</HI> Says the Prophet to <HI>Hezekiah, Set thine hou&s;e in order, for thou mu&s;t die,</HI> I&s;a. 38.1. <HI>q.d.</HI> let every thing be done, let all thy bu&s;ine&s;s be di&s;patcht, let there be nothing wanting to entertain death; alas Chri&s;tians! how much are mens hou&s;es, and how much are mens hearts out of order u&s;ually when death ap|proaches! many men have every thing to do when they come to die; then &s;end for the Mini&s;ter, then receive the Sacrament, then re&s;tore the bribe, never before: every thing to do when they come to die. Poor &s;ouls! is your gla&s;s run, and your &s;un &s;et, and all your work to do? what, is your &s;ick-bed made of bra&s;s, and your
<PB N="18" REF="14">cords of iron, that it mu&s;t bear the burden of your whole life?
<NOTE PLACE="marg">Mat. 6.34.</NOTE> when <HI>&s;ufficient unto the day is the evil thereof.</HI> Does your pain require all your groans, and have you any left for your &s;in? 'tis egregious deceit. Eccle&s;. 9.10. <HI>What&s;oever thine hand findeth to do, do it with thy might,</HI>
<NOTE PLACE="marg">Dum polles vi|ribus.</NOTE> or as the <HI>Syriack</HI> has it, <HI>do it while&s;t thou ha&s;t might;</HI> do it vigorou&s;ly, and do it &s;peedily; repent, and repent heartily and quickly; reform, and reform vigorou&s;ly and &s;peedily; <HI>for there is no work nor device, nor knowledge, nor wi&s;dom in the grave whither thou goe&s;t.</HI></P>
<P N="3">3. To die well, is, <HI>To be &s;ure to live well;</HI> we mu&s;t not think to have <HI>Lazarus</HI>'s death and <HI>Dives</HI>'s life, like him in <HI>Plutarch,</HI> that would live with <HI>Croe&s;us,</HI> as he &s;aid, but he would die with <HI>Socrates;</HI> no; <HI>Balaams</HI> wi&s;hes are fooli&s;h and fruitle&s;s:
<NOTE PLACE="marg">Numb. 23.10.</NOTE> if you would die well, Chri&s;tians, you mu&s;t have a care to live well; <HI>qualis vita, finis ita;</HI> if you would die <HI>quietly,</HI> you mu&s;t live <HI>&s;trictly;</HI> if you would die <HI>comfortably,</HI> you mu&s;t live <HI>conformably;</HI> if you would die <HI>happily,</HI> you mu&s;t live <HI>holily. Mark the per|fect man, and behold the upright, for the end of that man is peace,</HI> P&s;alm 37.37.</P>
<P>Doctr. 3. <HI>Death ever comes by, and never comes but by Gods appointment;</HI> <GAP DESC="foreign"><HI>It is appointed unto men &mdash; to die:
<NOTE PLACE="marg"><HI>Statutum e&s;t, nimir<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">m fixo, imm bili &amp; in|di&s;pen&s;abili Dei decr<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">to.</HI> A Lapide.</NOTE> &s;tatutum e&s;t,</HI> it is the Satute-Law of Heaven more firm then the <HI>Medes</HI> and <HI>Per&s;ians:</HI> 'tis no Ordinance or Temporary Sanction that time may abrogate, but 'tis an Act and Statute of the &s;upream Legi&s;lator never to be repeal'd. All our deaths with all the circum&s;tances thereof, when, where, how, why, they are all fore|known and fore-appointed by God. <HI>Thou turne&s;t man to de&s;truction,</HI> &s;ays <HI>Mo&s;es, and &s;ay&s;t, return ye children of men,</HI> P&s;al. 90.3. whoever may be the in&s;t<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ument, 'tis God alone that is the chief Agent in life and death; he has <HI>pote&s;tatem necis &amp; vitae;</HI> he &s;pake at fir&s;t and
<PB N="19" REF="14">the creature was made; he does but &s;peak again,
<NOTE PLACE="marg"><HI>Dicta Dei &s;unt facta; verb<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> Dei &s;unt opera.</HI> Greg.</NOTE> and 'tis de&s;troyed; thou turne&s;t <HI>(viz.)</HI> in that thou &s;ay&s;t, Return: if <HI>a Sparrow cannot fall to the ground</HI> without Gods appointment, &s;urely then not a <HI>body</HI> to the <HI>grave; for ye are of more value than many Sparrows.</HI>
<NOTE PLACE="marg">Mat. 10.29. Ver. 31.</NOTE> Tis an ex|cellent Note that Expo&s;itors give from that <HI>Zech.</HI> 6. the three fir&s;t ver&s;es, of the vi&s;ion of Chariots of red hor&s;es, and black hor&s;es, and white hor&s;es, and bay hor&s;es coming out from between two brazen moun|tains; <HI>I turned, and lift up mine eyes and looked, and be|hold,</HI> &s;ays the Prophet, <HI>there came four Chariots out from between two Mountains,
<NOTE PLACE="marg"><HI>Montes &s;unt duo.</HI> i.e. <HI>mens &amp; voluntas, &s;a|pientia &amp; De|cretum, Di&s;po|&s;itio &amp; Defini|tio, Praeordina|tio &amp; Execu|tio.</HI> A Lapide. Pemble <HI>in loc.</HI> Paraeus <HI>in loc.</HI> Trap <HI>ib.</HI></NOTE> and the mountains were mountains of bra&s;s: In the fir&s;t Chariot were red hor&s;es, in the &s;econd black, in the third white, in the fourth bay hor&s;es, i. e.</HI> all the various di&s;pen&s;ations of providence to the Church and people of God in the world, they are all fore-&s;een and fore-appointed by God him&s;elf: The red hor&s;es, and the white hor&s;es, or the pale hor&s;es, as 'tis in the <HI>Re|velations,</HI> the&s;e come forth from the brazen mountains, intimating that death, all kind of death, the death of war, the red hor&s;es, the death of peace, the white or pale hor&s;es, it happens and fals out according to Gods purpo&s;e and immutable decree, that's as firm and &s;table as brazen mountains which cannot be removed.</P>
<P><HI>U&s;e.</HI> Does Death ever comeby, and never come but by Gods appointment? Then when any of our neare&s;t or deare&s;t friends and relations are taken out of the world by death, this con&s;ideration &s;hould work us
<LIST>
<ITEM>1. <HI>To comfort;</HI> or at lea&s;t</ITEM>
<ITEM>2. <HI>To &s;ilence and &s;ubmi&s;sion to the hand of God.</HI></ITEM>
</LIST></P>
<P N="1">1. <HI>To comfort</HI> if it be <HI>po&s;sible;</HI> I am &s;ure it is very <HI>rea&s;o|nable;</HI> this may comfort us in the death of our friends, be|cau&s;e nothing happens to them, but what God appoints and determines; &s;hould we not take comfort when the
<PB N="20" REF="15">will of God is done? <HI>David</HI> would not be comforted while his child was &s;ick, he would neither eat, nor drink, nor anoint; but when the child was dead, then <HI>David</HI> was comforted, 2 <HI>Sam.</HI> 12.20. what was the rea&s;on? was <HI>David</HI> glad that the child was dead? no: but he &s;aw that the will of God was done, and that was <HI>Davids</HI> comfort; Chri&s;tians, are you Chri&s;tians? why, it was <HI>Chri&s;t</HI>'s delight to do the will of God; it was <HI>Chri&s;t</HI>'s meat and drink to do his will and to &s;uffer his will al&s;o; <HI>how am I &s;traitned till it be accompli&s;h't!</HI> &s;ays he, Luke 12.50. oh &s;hew your &s;elves Chri&s;tians,
<NOTE PLACE="marg"><HI>Quam praepo|&s;terum e&s;t qamque perver|&s;um ut cum Dei voluntatem fieri po&s;tu|lemus, quando evocat nos &amp; accer&s;it de hoc mundo Deus, non &s;tatim vo|luntatis ejus imperio parea|mus!</HI> Cypr, de Mortalit. Sect. 12. <GAP DESC="foreign">. Philo&s;t. in vita Apol|lon.</NOTE> and now the will of God is done, be you comforted. Let not your <HI>cries</HI> contradict your <HI>prayers;</HI> you pray, thy will be done on earth, now 'tis &s;o, do not repine at it; if it be an acci|dent and come by chance, weep on; but if it be <HI>appoint|ed,</HI> be you <HI>comforted.</HI></P>
<P N="2">2. At le&s;t let me prevail with you in the &s;econd place, <HI>to &s;ilence and contentment,</HI> if I cannot work you to com|fort; if <HI>comfort</HI> will come hereafter, well and good; but I pray let there be <HI>contentment</HI> now; what will you lift at the <HI>brazen mountain?</HI> will you <HI>be fighters again&s;t God?</HI> you know what <HI>Pilate</HI> &s;aid, <HI>What I have written, I have written;</HI> and &s;o &s;ays God, what I have done, I have done: remember, it is <HI>appointed,</HI> do not put'h <HI>finger</HI> 'ith <HI>eye</HI> and <HI>cry,</HI> but lay the <HI>hand</HI> upon the <HI>mouth,</HI> and be <HI>&s;ilent.</HI> Aa|ron <HI>held his peace,</HI> Levit. 10.3. what <HI>Aaron</HI> was this? why look into <HI>P&s;alm</HI> 106.16. Aaron, <HI>the Saint of the Lord, Saint</HI> Aaron, he held his peace; is it <HI>Saint-like</HI> think you, to murmur, and fret, and repine again&s;t the providences of God, and the appointments of God? is it <HI>comly</HI> &s;o to do? comly, did I &s;ay? nay beloved is it <HI>&s;afe</HI> &s;o to do? but con&s;ider</P>
<P N="1">1. <HI>Your Friend is well I hope;</HI> he is <HI>not dead, but &s;leeps: and if he &s;leeps, he &s;hall do well,</HI> John 11.12. he is not
<PB N="21" REF="15"><HI>lo&s;t</HI> but <HI>gone. Mors non e&s;t interitus, &s;ed introitus;
<NOTE PLACE="marg"><GAP DESC="foreign">. Philo&s;trat. in He<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">oicis. <HI>Fratres no&s;tros non e&s;&s;e lugen|dos de &s;<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">cuio li|beratos, cum &s;ci|amus nos eos</HI> <GAP DESC="foreign"><HI>amitti &s;ed prae|mitti: &amp; paulo po&s;t nec accipi|endas e&s;&s;e atras ve&s;tes quando i<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">i indumenta alba jam &s;ump|&s;erint.</HI> Cypri|an de Morta|lit. Sect. 14.</NOTE> non e&s;t exitus, &s;ed tran&s;itus;</HI> &s;ays <HI>Cyprian,</HI> Death is not an <HI>End,</HI> but an <HI>Entrance;</HI> 'tis not a <HI>De&s;truction,</HI> but a <HI>Tran&s;lation;</HI> man does not cea&s;e to <HI>be,</HI> but only to <HI>ap|pear.</HI> Why will you grudge him his happine&s;s? why will you mourn when he rejoyces? <HI>Joh.</HI> 20.15. <HI>Je&s;us &s;aid unto her, Woman, why weepe&s;t thou? whom &s;eeke&s;t thon?</HI> Mary <HI>&s;tood by the Sepulchre weeping,</HI> ver. 11. <HI>Mary,</HI> why weepe&s;t thou &s;aith <HI>Chri&s;t, q. d.</HI> do&s;t thou look for him in the Sepulchre? art thou grieved, be|cau&s;e hee's i'th grave? thou art mi&s;taken, he is not here, but gone; he is ri&s;en; <HI>Mary</HI> might weep perhaps look|ing down into'th grave; but could &s;he find in her heart to weep looking up into heaven? oh do not commit <HI>Maries</HI> &s;olaeci&s;m, pointing downward, when you &s;hould look upward. <HI>Object.</HI> True, he is well, and he has gained, we do not que&s;tion; but what &s;hall we do in the mean-while? though he has gain'd, we have lo&s;t; an Husband, &s;ays one, a Father, &s;ays another, a Brother &s;ays a third, a Friend, &s;ay all; and in truth we do not weep for him, but we weep for our &s;elves. Why</P>
<P N="2">2. Con&s;ider <HI>God can, and to Faith God will, make a &s;upply of all?</HI> tru&s;t God; he now <HI>tries</HI> you to &s;ee how you can <HI>tru&s;t</HI> him; &s;aid <HI>Elkanah</HI> once to <HI>Hannah,</HI> 1 Sam. 1.8. Hannah, Hannah, <HI>am not I better to thee then ten &s;ons?</HI> why God &s;eems now to &s;peak the very &s;ame language, Hannah, Hannah, <HI>am not I better to thee then ten Hus|bands?</HI> am I not better to thee then ten Fathers? am not I better to you all then ten thou&s;and Friends? Oh be &s;i|lent, be &s;ilent.</P>
<P>But methinks I &s;ee abundance of objections crowding in, and beloved, I be&s;eech you give me leave to <HI>confine</HI> the re&s;t of my Sermon, at lea&s;t to <HI>&s;uit it</HI> to one particular ear; let me &s;ay with the Me&s;&s;enger to <HI>Jehu,</HI> 2 Kings 9.5. My <HI>Errand is to thee, even to thee.</HI></P>
<PB N="22" REF="16">
<P><HI>Object.</HI> Oh &s;aies one, I have lo&s;t my husband! what's dearer than an husband?
<NOTE PLACE="marg">Gen. 2.23. <GAP DESC="foreign">. <HI>Omnia mea e&s;t maritus.</HI> Plu|tarchus de ux|ore Phocionis</NOTE> If I had lo&s;t all my e&s;tate, if I had lo&s;t all my other friends, if I had lo&s;t my children, it would not have &s;marted half &s;o much; I have lo&s;t one child after another, that never cut me to the heart like this, this goes neere indeed, <HI>totouch my very bone &amp; my vrey fle&s;h;</HI> nay, I could methinks have given my life for his, <HI>Oh my husband, my husband! would God I had died for thee:</HI> 'tis my husband, and would you have me to be &s;ilent? yes, you to be &s;ilent. For</P>
<P N="1">1. <HI>I am verily per&s;waded you have a better husband;</HI> let tho&s;e mourn for the lo&s;&s;e of <HI>earthly</HI> comforts, that have no heavenly: your <HI>Chri&s;t</HI> is your better husband; <HI>let one for&s;ake father, and mother, and cleave to's wife,</HI> or husband, <HI>and they twain &s;hall be one fle&s;h,</HI> Matth. 19.5. aye but <HI>let one for&s;ake father, and mother, and wife, and husband, and all to cleave to Chri&s;t,</HI> Matth. 10.37. <HI>and they twain &s;hall be one &s;pirit,</HI> 1 Cor. 6.17. If <HI>Chri&s;t</HI> be your Husband, be willing to part with this husband; you know it was <HI>Eve</HI>'s comfort in a like ca&s;e, <HI>Gen.</HI> 4.25. <HI>God</HI> (&s;aith &s;he) <HI>hath appointed me another &s;eed in&s;tead of</HI> Abel. Why, God has left you another husband in&s;tead of this, <HI>Thy Maker is thy husband,</HI> I&s;a. 54.5. But</P>
<P N="2">2. Be &s;ilent, why &s;o? <GAP DESC="foreign">, <HI>it is appointed,</HI> there's no murmuring, there's no repining, there's no lifting at the brazen mountain; <HI>it is appointed.</HI></P>
<P><HI>Object.</HI> Aye, but I have lo&s;t a good husband, a care|ful, provident, faithful husband, I never had need to care for any thing in my life, he brought me every thing to my hand, I wanted nothing; and he was a loving hu&s;|band too, none knows my lo&s;&s;e; many others when they lo&s;e their husbands, they do not <HI>lo&s;e</HI> properly, but are rather <HI>eas'd</HI> on them, they were not comforts, but bur|den<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">; they do not <HI>lo&s;e</HI> them, but rather <HI>gain</HI> by the bar|gain:
<PB N="23" REF="16">they were pe&s;ts, and plagues in the hou&s;e and pa|ri&s;h where they liv'd; <HI>yokes they were rather than yoke|fellows.</HI> They might look into the gra<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">e, and &s;ay, there lies my drunken husband, and there lies my uncleane husband, and there lies my carele&s;&s;e and prodigal hu&s;|band; Oh but mine was a loving, loyal, careful husband, and would you have me to be &s;ilent? yes, you to be &s;i|lent. For,</P>
<P N="1">1. <HI>Ble&s;&s;e God that you had &s;uch an husband,</HI> and that you had him &s;o long; every mercy layes on an obliga|tion to duty; &s;hould not I be &s;ilent in the lo&s;&s;e of him, now God commands me, &s;ince I was &s;o comfortable in the enjoyment of him, whil&s;t God allowed me? <HI>Job</HI> 2.10. <HI>What? &s;hall we receive good at the hand of the Lord, and &s;hall we not receive evil!</HI> See if you have di&s;char|ged your duty to &s;o good an husband; let that, that take up your thoughts. But</P>
<P N="2">2. Be &s;ilent, why? <GAP DESC="foreign">, <HI>it is appointed.</HI></P>
<P><HI>Object.</HI> Oh but he was an hone&s;t, godly man, as well as a good husband, &amp; there are few of tho&s;e: others have the lo&s;&s;e of him as well as I, an upright, faithful, con&s;ci|entious man; his friends and neighbours bewaile and la|ment him, and would you have me to be &s;ilent? yes, you to be &s;ilent. For</P>
<P N="1">1. <HI>'Tis a great comfort to you now,
<NOTE PLACE="marg"><HI>O beatum illum hominem qui excedit cum no|mine bono ex hoc mundo.</HI> Rab|bin. apud. Bux|torf. 2 Sam. 18.33. 2 Sam. 12.20.</NOTE> that he has left the &s;avour of a good name behind him,</HI> he is dead, but his name &s;hall not die; <HI>P&s;al.</HI> 112. 6. <HI>The ju&s;t &s;hall be had in everla&s;ting remembrance;</HI> moreover he was more &s;it to dies, and this made him more willing to die; why then do you grieve? <HI>David</HI> lamented <HI>Ab&s;olom; David</HI> la|mented not the child; why &s;o? the one was not fit to die, but the other was. But</P>
<P N="2">2. Be &s;ilent, why? <GAP DESC="foreign">&s;till, <HI>'tis appointed.</HI></P>
<P><HI>Obj.</HI> Oh but I &s;hall <HI>never &s;ee him more,</HI> and this grieves, <HI>Acts</HI> 20.38</P>
<PB N="24" REF="17">
<P N="1">1. <HI>Take heed what you &s;ay;</HI> if you murmur, you may never come to &s;ee him again; the murmuring I&s;raelites were cut off from the Land of re&s;t, 1 <HI>Cor.</HI> 10.10. If you do not believe, you may indeed lo&s;e him for ever, <HI>they entred not in becau&s;e of unbelief,</HI> Heb. 3.19. They longed <HI>for,</HI> they aimed <HI>at,</HI> they went <HI>towards,</HI> they came <HI>near,</HI> oh but they entred not <HI>in,</HI> becau&s;e of unbelief: of all the enemies they had to grapple with, unbelief was the &s;tronge&s;t, The <HI>Anakims</HI> were &s;oone routed, the <HI>Zamzummims</HI> pre&s;ently conquered, the walls and bul|warks ea&s;ily demoli&s;h't, the river <HI>Jordan</HI> in&s;tantly re|treated, but their unbelief &s;tood to't, and beat them off the field; the frontires of the Land of Promi&s;e were guarded again&s;t them by the &s;trength and force of their own unbelief, oh take heed of that. But</P>
<P N="2">2. Be &s;ilent, why? <GAP DESC="foreign">, <HI>'tis a brazen mountain,</HI> and it cannot be removed: if now you have any farther di&s;pute with God, go an&s;wer the Prophet, <HI>I&s;a.</HI> 41.21. <HI>Produce your cau&s;e &s;aith the Lord, bring forth your &s;trong rea&s;ons, &s;aith the King of Jacob.</HI> No no beloved, 'tis <HI>im|par congre&s;sus,</HI> you'l have the wor&s;t; re&s;olve therefore to conclude with <HI>Job, Chap.</HI> 40.4, 5. <HI>Behold I am vile, what &s;hall I an&s;wer thee? I will lay my hand upon my mouth; Once have I &s;poken, but I will not an&s;wer, yea, twice, but I will proceed no farther.</HI></P>
<P>And now beloved, I would have di&s;mi&s;t you all, could I have prevail'd with mine own heart and tongue to have been &s;ilent.
<NOTE PLACE="marg">P&s;al. 112.6. <HI>Tres &s;unt coro|nae, corona Le gis, Corona Sa|cerdotii, Corona Regni; Corona autem famae bo|nae &s;uperat bas omnes.</HI> Pirk. Avoth cap. 4.</NOTE> But when I con&s;ider that <HI>the ju&s;t is to be had in everla&s;ting remembrance,</HI> though we have buried the <HI>body</HI> of this our decea&s;ed friend and brother, yet I would not willingly bury his <HI>name,</HI> which is as a <HI>&s;weet oyntment poured forth</HI> among&s;t all that knew him. And we have great need of holy Examples to be &s;purs and provocations to piety in this loo&s;e and luke-warme ge|neration.
<PB N="25" REF="17">And for my own part, I mu&s;t acknowledge I have often times much more profited by the reading,
<NOTE PLACE="marg"><GAP DESC="foreign">. Nazianz O|rat. in laud. Cyprian. <GAP DESC="foreign">. Ch<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">y|&s;<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;t. Hom. 31. <HI>de</HI> Philog.</NOTE> or hearing of the life of &s;ome pious and exemplary Chri|&s;tian, or Mini&s;ter, then I have done by many Sermons: it has carried along with it &s;uch a powerful and irre|&s;i&s;tible influence to provoke to imitation. What I &s;hall &s;ay, &s;hall be very briefly, <HI>partly</HI> becau&s;e of the &s;trait of the time which I &s;ee has out-run me; and <HI>partly</HI> be|cau&s;e 'tis not my u&s;age and cu&s;tom to paint the &s;epul|chres of the dead, or &s;peak any thing in this kind, wherein a little may be many times too much; and <HI>part|ly</HI> becau&s;e I am very &s;en&s;ible together with the re&s;t of my brethren, how this kind of practice has been abu&s;ed to flattery and fal&s;hood; And if the brazen Serpent it &s;elf be made an Idol, 'tis not only <HI>lawful,</HI> but <HI>commendable</HI> to break it in pieces and call it <HI>Nehu&s;htan;</HI> and <HI>la&s;tly,</HI> be|cau&s;e I would not,
<NOTE PLACE="marg">2 Kings 18.4.</NOTE> oh I would not ga&s;h tho&s;e wounds a|gain, and &s;et them a bleeding afre&s;h, by reviving the &s;en&s;e of &s;o great a lo&s;s, which I have endeavoured to bind up and heal.</P>
<P>There's none of us can be ignorant, oh that none of us might be in&s;en&s;ible! that there is this day a <HI>good man</HI> faln in <HI>I&s;rael;</HI> &s;o I call him, a true <HI>Nathaniel,</HI>
<NOTE PLACE="marg">3. Ep. Jo. 12.</NOTE> a <HI>De|metrius</HI> indeed, who had <HI>a good report of all men and of the truth it &s;elf:</HI> no Epithite methinks &s;o fitly becoming him as this, and which I have heard again and again rung in mine ears, <HI>Good Mr.</HI> Cope <HI>is dead, good</HI> Mr. Cope <HI>is dead,</HI> and this &s;ure is a great lo&s;s; <HI>a good man</HI> is a &s;take in the hedge: <HI>a good man</HI> is a pillar in the building, <HI>a good man</HI> is a prop in the place and Pari&s;h where he lives.</P>
<P>I have &s;ometimes compared the <HI>great</HI> men of the world, and the <HI>good</HI> men of the world to the <HI>Con&s;onants</HI> and <HI>Vowels</HI> in the Alphabet.</P>
<P>The <HI>Con&s;onants</HI> are the mo&s;t and the bigge&s;t Letters,
<PB N="26" REF="18">they take up mo&s;t room, and carry the greate&s;t bulk; but believe it, the <HI>Vowels</HI> though they are the fewe&s;t, and lea&s;t of all the Letters, yet they are mo&s;t u&s;eful: they give the greate&s;t &s;ound of all, there's no pronounci|ation without <HI>Vowels:</HI> Oh beloved, though the <HI>great men</HI> of the world take up room, and make a &s;hew above others, yet they are but <HI>Con&s;onants,</HI> a company of mute and dumb <HI>Con&s;onants</HI> for the mo&s;t part: the <HI>good men</HI> they are the <HI>Vowels,</HI> that are of the greate&s;t u&s;e and mo&s;t con|cernment at every turn: <HI>A good man</HI> to help with his prayers, <HI>a good man</HI> to advi&s;e with his coun&s;els, <HI>a good man</HI> to interpo&s;e with his authority, this is the lo&s;&s;e we lament, we have lo&s;t <HI>a good man:</HI> death has blotted out a <HI>Vowel,</HI> and I fear me, there will be much &s;ilence where he is lacking: &s;ilence in the bed, and &s;ilence in the hou&s;e, and &s;ilence in the &s;hop, and &s;ilence in the Church, and &s;ilence in the Pari&s;h; for he was everywhere a <HI>Vowel, a good man</HI> in every re&s;pect.</P>
<P>He was <HI>good relatively,</HI> and he was <HI>good per&s;onally.</HI> He was <HI>relatively good,</HI> a <HI>good</HI> Husband, and a <HI>good</HI> Fa|ther, and a <HI>good</HI> Ma&s;ter, and a <HI>good</HI> Neighbour, and a <HI>good</HI> Chapman, and I am &s;ure he was a <HI>good</HI> Friend, <HI>Ex|pertocrede Roberto.</HI></P>
<P>He was <HI>per&s;onally</HI> good al&s;o, which was the root of all: he was a &s;erious, &s;ober, well-grounded, experimen|tal Chri&s;tian: he made as much con&s;cience in receiving of good, as he did in doing of good: he knew that his love to him&s;elf mu&s;t be the Standard of his love to o|thers: and though he was no &s;elf-lover, yet he did truly love him&s;elf: he remembred that of the Wi&s;e-man, Prov. 29.24. <HI>Who&s;o is partner with wickedne&s;s, hateth his own &s;oul;</HI> he was a lover of him&s;elf in this &s;en&s;e, he loved his better part, his &s;oul, his con&s;cience, his &s;piri|tual and eternal intere&s;t: he dur&s;t never think of &s;elf-deceit
<PB N="27" REF="18">without horror and a&s;toni&s;hment. <HI>A form of godline&s;s</HI> he was never a&s;ham'd of, oh but the <HI>power of godline&s;s</HI> he ince&s;&s;antly endeavoured: <HI>that</HI> he knew could not incur &s;o much hatred from men, as the <HI>want of this</HI> would indignation from God: and therefore that Scripture I perceiv'd u&s;ed to be very much, and very clo&s;e upon his &s;pirit, P&s;al. 129.23, 24. <HI>Search me O God, and know my heart, try me and know my thoughts, and &s;ee if there be any wicked way in me, and lead me in the way everla&s;ting.</HI>
<NOTE PLACE="marg"><HI>Maximum ami|citiae venenum &s;uperbia</HI> Placo <HI>ait nullum Regem non ex &s;erv<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> e&s;&s;e ori|undum, nullum non &s;ervum ex Regibus <GAP DESC="illegible" RESP="UOM" EXTENT="2+ letters">o|de&s;tia itaque &amp; familiaritas ra|dix e&s;t &amp; al|trix hone&s;tae fa|mae</HI> Ant. Thy|&s;ius. I. C.</NOTE></P>
<P>As to his <HI>Civil conver&s;ation</HI> among&s;t men, it is happily known unto mo&s;t of you, better than to my &s;elf, his chearfulne&s;&s;e, his open-heartedne&s;&s;e, his freene&s;&s;e, his kindne&s;&s;e to his friend; void of all affectation, mo|ro&s;ity, pride, conceitedne&s;&s;e, and tho&s;e other pieces of &s;elf that are the bane of civil and humane &s;ociety: he had learnt in things &s;inle&s;&s;e, and indifferent, <HI>to be made all things to all men,</HI> that he might not be burden&s;ome to any.</P>
<P>For his trading in the world, wherein God has ble&s;t him with a <HI>very plentiful</HI> e&s;tate, I have ob&s;erved how accurate, how punctual, how ju&s;t and impartial he would be, even to the du&s;t of the ballance; a great ornament to his Chri&s;tian profe&s;&s;ion. Though he might &s;ome|times perhaps eate the bread of <HI>carefulne&s;&s;e,</HI> (for beleeve it, he was no &s;luggard or idlebee in his particular calling) yet he abhorred and loathed from his very &s;oul to eate the bread of <HI>violence,</HI> or the bread of <HI>oppre&s;&s;ion,</HI> or the bread of <HI>deceit,</HI> and <HI>fal&s;hood,</HI> and <HI>lies</HI> in his trading; In|&s;omuch that I have often heard him feelingly, and pa&s;&s;i|onately bewaile the great <HI>my&s;terie of iniquity</HI> that was in trading in <HI>London.</HI> And he would have beene glad to have had more exact principles and rules drawn him forth for the government of his &s;hop; a rare thing!</P>
<PB N="28" REF="19">
<P>He was &s;o far from blinding con&s;cience, or bribing con&s;cience, or &s;mothering con&s;cience, in this particular, that nothing was more welcome to him than that which did but hit con&s;cience, and awaken con&s;cience, and di|rect con&s;cience. And I ob&s;erv'd, that when Providence ca&s;t me upon a large di&s;cour&s;e on that &s;ubject, how heed|fully and delightfully he attended it; and when I had &s;poken much about the nature, offices, and acts of con|&s;cience, and about the defilement of that faculty, and the nece&s;&s;ity of its holine&s;&s;e and renovation, and had ex|horted my people to get an holy con&s;cience, and to keep an holy con&s;cience, and told them I would proceed in to &s;hew them how they mu&s;t u&s;e an holy con&s;cienceg, all affairs of life, and e&s;pecially in buying and &s;ellinth This <HI>good man</HI> waiting for this, and coming often wi<GAP DESC="illegible" RESP="UOM" EXTENT="1+ letters">l a greedy appetite to make a meale of this di&s;h, and &s;tc|finding me upon diver&s;ions, and digre&s;&s;ions on other oc|ca&s;ional &s;ubjects, at la&s;t he acco&s;ts me with this lan|guage, <HI>chearfully</HI> I confe&s;&s;e it was, but to me <HI>exceeding piercingly:</HI> Sir, &s;aid he, <HI>When will you make con&s;cience of preaching on con&s;cience?</HI> an expre&s;&s;ion that I recei|ved in the words of the Poet, <GAP DESC="foreign">, &amp;c. Me|thought they were <HI>non verba, &s;ed fulmina;</HI> not <HI>words,</HI> but <HI>thunderbolts</HI> that flew out of his mouth; I took it then as a word from heaven, and 'twas a reproof that yet &s;ticks in my &s;ides; faine would this <HI>good man</HI> have ran&s;ackt con&s;cience to the bottome.</P>
<P>As to his <HI>religious conver&s;ation;</HI> and that which did more immediately concerne the wor&s;hip of God, I have known him much more intimately of late, than here|tofore; &s;o that he might have &s;aid to me, as <HI>Paul</HI> did to <HI>Timothy,</HI> 2 Tim. 3.10. <HI>Thou ha&s;t fully known my manner of life, purpo&s;e, faith, patience, &amp;c.</HI> and I ble&s;s God for tho&s;e family-repetitions, conferences, prayers,
<PB N="29" REF="19">I have enjoyed with him lately, &s;ince God was plea&s;ed to make &s;o &s;ad a breach in my own family.</P>
<P>As to <HI>duty,</HI> he would be <HI>&s;piritual</HI> in it, he would be <HI>univer&s;al</HI> in it; &s;ometimes complaining he had lo&s;t a <HI>duty,</HI> and lo&s;t a <HI>Sermon,</HI> when he had not an opportunity to be pre&s;ent; but he would oftner complain, he had lo&s;t <HI>him&s;elf</HI> in a duty, and lo&s;t his <HI>heart</HI> in a Sermon, &s;o &s;luggi&s;h, and &s;o dead, as he &s;aid; he was never &s;atisfi|ed in a Duty, without communion with God in that duty: He heard out of <HI>con&s;cience,</HI> and not out of <HI>cu|rio&s;ity;</HI> and although the quickne&s;&s;e of his apprehen|&s;ion, and the pregnancy of his parts, and the activity of his &s;pirit, being alwayes <GAP DESC="foreign">, digging into the mine of truth, I &s;ay, though the&s;e might be apt to be|tray him to temptations, to gad up and down to hear and &s;ee what the new lights of the times could hold forth, yet the &s;obriety of his judgement, and the con|&s;ciou&s;ne&s;&s;e of his duty checkt that curio&s;ity; and he would hear without di&s;tinction, any pious, &s;ober, Or|thodox Mini&s;ter. He did not judge of men by factions or parties, whether they were <HI>Presbyterian,</HI> or whether they were <HI>Epi&s;copal,</HI> or whether they were <HI>Independent,</HI> but he judged then as he does now, whether they were holy or no, or whether they were &s;ound or no, or whe|ther they were &s;incere or not &s;incere; Not &s;incere did I &s;ay? Nay, herein his judgement was not <HI>po&s;itive</HI> and <HI>peremptory,</HI> but only <HI>negative</HI> and <HI>&s;u&s;pen&s;ive;</HI> his Re|probation; pardon the expre&s;&s;ion, was a pure and meere preterition; he blotted no man out of his book of e&s;ti|mation, only he did not take every man in; And though he had an Eagles eye of judgement, to di&s;cerne the depth and <HI>acumen</HI> of the highe&s;t; yet he had a large skirt of charity, to cover the infirmities of the mean|e&s;t and weake&s;t; he e&s;teemed all the Mini&s;ters of Je&s;us Chri&s;t for their work-&s;ake.</P>
<PB N="30" REF="20">
<P>He would be <HI>univer&s;al</HI> in duty as well as <HI>&s;piritual;</HI> he was for prayer, hearing, conference, fa&s;ting, aye, and Sa|craments too; 'tis true, it was a good while ere he &s;aw the ab&s;olute nece&s;&s;ity of that Ordinance of the Supper; but when he was convinced, oh how did he bewaile the neglect, and how con&s;tant was his attendance ever after, not mi&s;&s;ing one day but that which he was deprived of by &s;ickne&s;&s;e!</P>
<P>And now I come to the la&s;t &s;cene of his life; When God lockt him up, and made him his clo&s;e pri&s;oner, he was not long &s;ick, but he had it &s;eemes beene troubled with a <HI>Chronick</HI> di&s;temper that u&s;hered in his death. It was my unhappine&s;&s;e not to vi&s;it him (through igno|rance of his condition) for about a week of his &s;ickne&s;&s;e, when I came to him, I found him weak, but exceeding <HI>&s;en&s;ible</HI> of his &s;oul, and everla&s;ting &s;tate into which he was pa&s;&s;ing; indeed he was <HI>in&s;en&s;ible</HI> of his worldly af|fairs, minded neither wife nor child, nor any thing, which was a wonder to me, and that even then he &s;hould an|&s;wer &s;o &s;olidly and pertinently to &s;piritual points; which put me in minde of a pa&s;&s;age I have read concerning <HI>Melancthon,</HI>
<NOTE PLACE="marg">Carmin. in vit. Melancthom.</NOTE> that he was &s;o taken up with &s;olicitous thoughts about the &s;tate of the Church and Reforma|tion in his dayes, that he forgat the death of his daugh|ter. This <HI>good man</HI> was &s;o ravi&s;ht, tran&s;ported and &s;wallowed up with thoughts of his &s;oul, and his God, and his future happine&s;&s;e, that he minded not pre&s;ent enjoyments; we then prayed, and he was much &s;treng|thened and comforted, as he whi&s;pered to us.</P>
<P>But afterwards we prayed again, and then &s;o vigo|rous was he in duty, that eyes, and hands, and feet, and all the parts of his body were &s;o active and re&s;tle&s;&s;e, &s;tir|ring and moving upward, as if the &s;oul would have car|ried the body along with it to heaven in&s;tantly; here
<PB N="31" REF="20">he wept much as it was ob&s;erved, though he had beene langui&s;hing for &s;o many dayes together; After the du+ty he expre&s;t him&s;elf in the evenne&s;&s;e of a &s;ober, hum|ble, wained, &s;elf-re&s;igning &s;pirit, <HI>willing to go,</HI> but <HI>waiting</HI> to be <HI>called,</HI> and continuing in this temper a few dayes longer, <HI>placide dormivit in Domino,</HI> he &s;lept &s;weetly in the Lord.</P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
