A sermon preached at the funeral of the Reverend Edward Reynolds, D.D. Arch-Deacon of Norfolk and Rector of Kings-Thorp near Northampton / by William Gibbs ... Gibbs, William. 1699 Approx. 54 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42701 Wing G668 ESTC R34914 14908105 ocm 14908105 102852 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42701) Transcribed from: (Early English Books Online ; image set 102852) Images scanned from microfilm: (Early English books, 1641-1700 ; 1571:1) A sermon preached at the funeral of the Reverend Edward Reynolds, D.D. Arch-Deacon of Norfolk and Rector of Kings-Thorp near Northampton / by William Gibbs ... Gibbs, William. [4], 32 p. Printed by John Astwood for Thomas Cockeril ... and Herbert Walwyn ..., London : 1699. Reproduction of original in the Trinity College Library, Cambridge University. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Reynolds, Edward, 1629-1698. Funeral sermons. Sermons, English -- 17th century. 2007-07 TCP Assigned for keying and markup 2007-07 Aptara Keyed and coded from ProQuest page images 2007-09 Emma (Leeson) Huber Sampled and proofread 2007-09 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON Preached at the FUNERAL Of the Reverend Edward Reynolds , D. D. Arch-Deacon of Norfolk , and Rector of Kings-Thorp , near Northampton . By WILLIAM GIBBS , M. A. Rector of Gayton in Northampton-shire . LONDON , Printed by John Astwood , for Thomas Cocketil in Amen-Corner , and Herbert Walwyn in the Poultrey , over against the Stocks-Market . 1699. TO M rs . Frances Reynolds , Relict of Dr. REYNOLDS . MADAM , WHen your Desires were once and again signified to me , of having this Discourse published , it became not me to Dispute them , especially in such a Season , and in such Circumstances to which nothing is to be denyed , and therefore I presently resolv'd to Comply , tho' I was not Ignorant at the same time how hazardous a Proof I must give of my Obedience . For tho' Sermons of this kind are not so liable to Censure as others , because if they be plain and practical , 't is all that is expected from them , and Allowances are generally made for those Deficiencies of Language , Method and Reading , which would hardly be granted in other Composures : Yet if th●●● be any thing of a Character added , That is capable of being assaulted by so many , and in such various wayes , according to the different Apprehensions and Interests of Men , that nothing renders an Author more obnoxious , or sooner forfeits the Reputation of the whole . What Entertainment , MADAM , this is likely to meet with , I am not at all sollicitons to know , for if what is here said be any wayes instrumental to Moderate that Sorrow you have justly Conceiv'd , for the Loss of so near a Relation , or may serve to keep up the Memory of so worthy an Example , I have all my aim ; unless ▪ it be the gratifying of a little Ambition which this Opportunity gives me , in letting the World know , that I was once honoured with the Friendship of the Deceased , and that I am ▪ MADAM , Your most Obliged and Humble Servant , WILL. GIBBS . 1 THES . IV. 13. But I would not have you to be Ignorant , Brethren , concerning them which are asleep , that ye sorrow not even as others which have no Hope . THese Words are an Introduction to a short Discourse which St. Paul makes concerning the Certainty of a Resurrection , and the manner thereof , by which he Endeavours to rectifie the Mistakes of some concerning a Future State , and thereby moderate their Griefs for their Deceased Friends , which it seems were too often wont to be so excessive and inordinate , as did not at all become those that had such Hopes . The Occasion of them this , The Saints at Thessalonica were sorely persecuted by the Unbelieving Jews , ( as is hinted in several places of this Epistle ) and many of them no doubt put to Death ; which proving great Discouragements to those New Converts , St. Paul tells them , that God's Wrath would shortly seize upon those wicked Enemies of theirs , and then they should be delivered from those Pressures and Afflictions which at present they lay under : And as for those of their Fellow-Christians , who had already lost their Lives for the sake of their Religion , ( for some imagine such are here 〈…〉 not be too much solicitous for , or perplex'd about ; for if they did believe that Christ dyed and rose again , ( which great Article of Faith they all profess'd ) the same Assurance had they likewise of their Resurrection at the last . And because the several kinds of Death to which they were exposed , might a little startle their Belief , and increase their Sorrows ; for they were sometimes committed to the Flames , and their Ashes scattered up and down in all places , ( their Enemies fondly thinking thereby to quash their Hopes of a Resurrection . ) Sometimes they were cast to the Lyons , and other Beasts of Prey , to be devoured by them , and sometimes their Carkasses thrown into the Sea , for the Fish to feed on ; their surviving Friends , tho' they might be well enough satisfied of the State of their Souls , might yet possibly be too solicitous for their Bodies , what should become of them , whether they that were thus mangled were capable of a restauration : To Obviate which , the Apostle shews , that such shall be no losers by the Injuries that have been offered them , for they shall not only be raised as entire as those that dyed a Natural Death , but as a special Reward of their Martyrdom , shall have the Priviledge to rise before the rest , this be intimates Ver. 16. When the Lord himself shall descend from Heaven with a shout , and the Voice of the Arch-Angel , and with the Trump of God , the Dead in Christ , [ or those that dyed for Christ ] shall rise first : Nay , even those which are found alive at the Coming of our Lord , shall not have the start of those Martyr'd Saints , so as first to meet their Saviour , and receive their Crown , this he assures them ver . 15. For this we say unto you by the Word of the Lord ; as much as if he had said , I do not speak it according to my own Fancy or Private Opinion , but as I had it by Revelation , That we which are alive , and remain unto the Coming of our Lord , shall not prevent them which are asleep ; i.e. be caught up before them , to congratulate first our returning Lord , and be rewarded by him ; and having thus evinc'd the Certainty of a Resurrection , he concludes thus , Wherefore comfort ye one another with these Words . But though we should grant , that the Word may be more eminently understood of those that dye for Christ , and suffer Martyrdom for his sake ; yet they seem to require a larger Interpretation , and to be extended to all that are Christ's , 1 Cor. 15. 23. for those which are here said to be asleep , are oppos'd to those which are alive : And besides , if they were to be restrained to those only that thus suffered , then the Apostle's Argument for the Consolation of Christians , would only be serviceable to such , whose Friends were of that Happy and Illustrious Number . And therefore I shall take the Words in the more General Sence , and then we have in them these three Parts : 1. St. Paul's Desire to inform the Ignorance , and rectifie the Misapprehensions of the Saints of Thessalonica , concerning the State of the Dead , of such as had laid down their Lives for the sake of Christ , and indeed of all that truly believe in him ; I would not have you to be ignorant , Brethren , concerning them which are asleep ; it is a Matter of great Importance , and therefore would not have you lye under any Doubts or Mistakes herein , but desire you may have as full an Understanding of the thing , as the Gospel Revelation will afford you , 2. The Design which the Apostle had in clearing up these Notions to them , and that was to repress those Excessive Griefs and Inordinate Sorrows , which they had conceived upon the Account of their Departed Friends , for want of a right Apprehension and steady Belief hereof . 3. We have this Sorrow more particularly describ'd , viz. It was like theirs who had no Hope ; Such who either absolutely denied the Immortality of the Soul , and the Certainty of a Future State , as the Sadduces among the Jews , and the Epicureans among the Gentiles : Or , such who had but faint Apprehensions and doubtful Guesses thereof , as the Generality of the Heathens , who had no other Direction herein but the Light of Nature . No Wonder to see such vent their Sorrows in an Extravagant Manner , when all their Hopes were terminated on this side the Grave , and when once gone , they fear'd there was to be no more Remembrance of them or their Friends for ever . To bring the Words down to our Purpose , I resolve them into these three Propositions : 1. That there is a certain Measure of Sorrow allowable to a Christian , at the Death of his Friends . 2. That Excessive or Immoderate Sorrow , be the Loss never so heavy , is much unbecoming the Christian Temper , and very unsuitable to those Hopes which he professes to have ; I would not have you sorrow like ▪ others that have no Hopes . 3. That a right Understanding , and a due Consideration of what our Religion offers in such Cases , is the most effectual Method for the suppressing of all those Inordinate Passions . This I gather from the former part of the Text , I would not have you to be ignorant concerning them that are asleep ; as if he had said , Had you but right Apprehensions of what the Gospel assures you herein , you would not be thus sorrowful . To begin with the First , 1. That there is a certain Measure of Grief and Sorrow allowed to the Christian , at the Death of his Friend : This is clearly implyed in the Words , for the Apostle by telling them , that they should not sorrow as those that had no Hope , does at the same time intimate , there must be some Allowance made , that Christianity did not design to extirpate our Passions , but only to moderate and correct them , to keep them from those Excesses which would disparage our Reason , and put the Soul into an Unquiet State. 'T is true , there is no Command in the Gospel for this , because the Practice hereof has no Inherent Goodness in it , but argues rather the Debility and Weakness of Humane Nature ; however the Lawfulness and Expediency of such a Sorrow , cannot in the least be doubted , and this will appear , 1. From the Examples of many Pious and Devout Persons , who upon such Occasions have vented their Griefs , without ever having them changed upon them as Crimes or Indecencies : We find Jacob renting his Cloaths , putting Sackcloath upon his Loyns , mourning bitterly for his Son many days , whom he supposed to have been slain , and refusing to be comforted , Gen. 37. 34. We read again of Joseph and his Brethren , making such a Lamentation for their Father Jacob , that the Canaanites charged the Name of the Place , to be a perpetual Remembrance of their Sorrow , Gen. 50. 11. David , whose Thoughts seem'd mightily to be raised above the little Concernments of this Life , doth not look upon it as any Derogation to his Piety , to be the chies Mourner at the Death of Saul , and his Beloved Jonathan ; how Pathetical his Grief was , may be seen in that Funeral Song he composed for that purpose , in 2 Sam. 1st . Chap. Nay , he doth indulge his Passion so far , as to lament the Tragical End of his Rebellious Son Absalom , in a most unusual strain , O my son Absalom , my son , my son Absalom , would to God I had dyed for thee ; O Absalom my son , my son ; and yet we find him not reproved for it by God or his Prophet , 2 Sam. 18. 33. Nay higher yet , our Blessed Saviour , who never did any thing amiss , bears a part with the Jews in their mourning for Lazarus ; for when he saw Mary , and the rest of the Company , lamenting the Loss of her Brother , He Likewise groan'd in spirit , and was troubled ; but when he approaches nearer to the Grave , his Sorrows found a Vent , our Dear Lord is then said to have wept , John 11. 35. and whether he did this out of Affection to his Friend , or upon the account of the Jews Incredulity , or some other Consideration , as some are apt to think , we are sure the Standers by took it in the first Sense ; for in the Verse after , they say , Behold how he loved him ! What shall I say more ? God himself is said to be grieved and troubled at the Death of his Creatures , and is set forth by the Prophets , most passionately resenting the Loss of any of them , and when their Iniquities had forc'd him to destroy them , how pathetically doth he express the Conflicts he had within ; How shall I give thee up , Ephraim ? how shall I deliver thee , Israel ? my Heart is turned within me , my Resentings are kindled together , Hosea 11. 8. 2. As the Lawfulness of bewailing the Death of our Friends , is thus to be justified from Instances , so out of Complyance with our Natural Frailties , which must necessarily be allowed such Excursions ; for being Creatures , compounded of gross , earthy Bodies , as well as pure immaterial Souls , we shall unavoidably be sensible of Calamities , Afflictions , Losses , and what greater than those of a Real Friend ; so that Sorrow and Anguish will take hold of us , as long as we have Humane Passions and Affections to gratify ; for our strength is not the strength of stones , or our flesh of brass , as Job expostulates the Case . And as Humanity requires it , so Christianity does indulge it ; tho' that indeed tends much to the raising up our Thoughts to higher Objects , yet it doth not oblige us to a stupid Regardlessness of our Concerns here below , or intend wholly to divest us of our Passions , such a Temper befiting rather a sullen Stoick , than a tender-hearted Christian ; and therefore we are allowed not only to be sensible of , but to complain and weep for our Losses , tho' never to murmure or repine : Nay , Seneca himself , who was much of the Stoical Humour , could say , Nobis ignosci potest prolapsis ad lacrymas , si non nimiae decurrerint ; That Tears might be excused , if they did not flow down in too great abundance : And he tells us in the same Epistle , what his own Carriage was at the Death of his Dear Friend Annaeus Serenus : I , saith he , was of the Number of those whom Grief overcame : Nature , it seems , was there too strong for his Philosophy , tho' at other times none outbraves the Misfortunes of Life , or the Terrors of Death at a higher Rate , as if they had not the least Power to move his Wise Man. 3. Such Sorrows are the proper intimations of our Love to the deceased Person , they are the last Expressions of Kindness to our Friend , and therefore very allowable ; there being no wayes so proper of shewing our Value and Esteem for them . Hence it was a Custom among the Jews , and some part of the Gentile World , to set apart such a Portion of Time for these Mournful Exercises , in which 't was accounted dishonourable and inhumane , to set about other Concerns , and therefore sayes the wise Son of Sirach , Weep bitterly for the dead , and make great moan , and use lamentation , as he is worthy , lest thou be evil spoken of , Eccles . 38. 17. Solomon tells us , there is a Time to Mourn , and a Time to Weep , as well as for other Actions , and that every thing is beautiful in its season , therefore none so fit for this as the Loss of our Friends . When God forbad Ezekiel to Mourn for his dead Wife , and to omit those Expressions of Sorrow which were then in use , the People were presently amaz'd at this thing , and therefore came to him and said , Wilt thou not tell us what these things are to us that thou dost so ? Ezek. 24. 29. They concluded God had some further meaning by this unusual Behaviour of his Prophet , as it fell out afterwards , or else at such a time especially he would never have forbore to Cover his Lips , or Eat the Bread of Men. 4. Sometimes God intends the Death of Friends , as Tokens of his Displeasure , and therefore our Griefs are not only allowable , but highly requisite too ; for in all the Punishment which he inflicts , his Design is to make us sensible of the stroke , and to humble us under the weight of the Affliction ; if it doth not this , God misses of the End of his Correction , and by such a Security and Unconcernedness we do heighten his Displeasure : When therefore he takes away such as are our greatest Stay and Support , the Delight of our Eyes , the Joy of our Hearts , the Staff of our Age , or such who were Publick Blessings to the Neighbourhood where they were , skilful to advise , and ready to assist ; then sure the Almighty calls for Mourning and Lamentation , and expects we should take Notice of his Hand ; therefore the Prophet upbraids the Jews with their gross Stupidity , that the Righteous should perish , and no Man lay it to Heart ; none moved at it , none troubled for it , when it was design'd as a publick Calamity , Isa . 57. 1. Upon these Accounts it must be Confess'd that there is a certain Measure of Sorrow allowed the Christian , at the Death of his Friends ; Humanity requires it , and Religion does indulge it . 2. The next thing arising from the Words , is , that Excessive or Immoderate Sorrow , be the Loss in this kind never so heavy , is much unbecoming the Christian , and very unsuitable to that Belief which he professes ; This is expressed , I would not have you sorrow like those that have no hope ; i.e. like such who either deny the Immortality of the Soul , and scoff at the Resurrection of the Body , who thought the Grave made an everlasting separation between them and their Friends , and when the fatal stroke was once given , the Spirit vanished as the soft ayre , and there was not possibility of a return , or else doubted of a Future State : No wonder to see such indulge their Passions to the utmost ; but the Christian who has such great Assurances of a Future Being , betrays his Weakness , and disparages his Religion , if he suffer his Griefs to exceed the Bounds of Prudence and Moderation . — Now by this immoderate Sorrow I mean , that which is unreasonable , as to the Duration and Continuance , or to the measures and degrees thereof . 1. That which offends as to the Duration , is , when too great a share of our Time is laid out this way ; when like some fond Persons , we consume Years in those unprofitable Complaints , and refuse to be comforted , because our Friends are not . Some Time indeed must be allotted those tender Passions , Custom and Decency will exact some , and the Worth or Nearness of the Decased will require more ; but to spend our days in Trouble , and our years in Vanity , because that hath happened to thy Friend , which must e're long befall thy self , to whom 't was as natural to dye as to be born , is not only foolish in it self , but injurious to thy own Quiet , and displeasing to Heaven . Much more advis'd was the Method that David took , who when his sick Child dyed , arose from the Earth , washed and anointed himself , and changed his Apparel , upon this Consideration , Wherefore should I now afflict my self , can I bring him back again , I shall go to him , but he shall not return to me , 2 Sam. 12. 23. 2. As our Sorrows may be faulty as to their Continuance , so may they be as to the Measures and Degrees thereof , they may soon exceed the Bounds of a Christian Behaviour , and this is when they vent themselves in loud Outcries and Exclamations , in passionate Expressions , and oblique Reflections upon God's Administration of things , in publishing our Calamities to all that are near us , and tiring them with our Complaints : Or , when it is so outragious , as to drive us to foolish and indecent Carriages , as was the manner of the Heathens ; who us'd to make lamentable Howlings for their Dead , to besmear their Faces , to cut their own Flesh , and sometimes to slay their Beasts , or their Slaves , to accompany the Ghosts of their Deceased Friends . Or again , when we are so intent upon our Loss , as wholly to neglect our own Affairs , when in a sullen , discontented Mood , we regard neither our selves , nor any Concern of Life , and refuse to partake of any of those Mercies Providence has bless'd us with , because we are cross'd in this ; as if we could not testify our Affections , unless we did sacrifice our Health and Enjoyment , our Peace and Comfort , to the Memory of those who neither regarded what we did , nor received any advantage by these supererogatory Works of ours : And therefore , St. Jerom deservedly reproved the Religious Paula , because at the Death of any of her Children , the greatness of her Sorrow brought her even to the Brink of the Grave ; Take no heaviness to Heart , says the wise Jew , drive it away , and remember the last end ; forget it not , for there is no turning again ; thou shalt not do him good , but hurt thy self , Eccle. 38. 20 , 21. As if he had said , let the Contemplation of thy own Mortality make thee to spare thy self , you are shortly to submit to the same Fate , and therefore reserve some Pity for your self , and be not so Extravagant in the bemoaning of those , who are either Blessed , and so need it not , or past a Recovery , and so deserve it not . Some Losses , 't is confess'd , may make a deeper Impression than other , according to the Worth of the Person , the nearness of the Relation , or the need we had of his Assistance , in such Cases quicker and deeper Resentments may be allowed ; but be it as afflictive as we can imagine , it will not justifie the Christian to exceed the Bounds of Decency , he must not sorrow as those that have no hope : For , 1. Such Sorrows are useless and unprofitable , and therefore not fit Business for a Christian to be employed in long , who has Work of far greater Importance before him , such designs to bring about , that he can spare but little leisure for Trifles , or afford to consume his Time and Strength in that which is impertinent , unattainable . If my Friend was Good and Virtuous , he is already possess'd of a far greater measure of Happiness , than what this World could bestow , and there remains in a joyful Expectation of a fuller Bliss at the Restitution of his Body : And therefore , why such Outcries and Direful Complaints , for the Departure of that Soul which is now Triumphing , glad it hath got loose from a vain , troublesome , wicked World , and you grieve it was a Prisoner here no longer . If such Blessed Spirits did behold those Scenes of Sorrow , which are usually acted here below , they would pity our mistaken Zeal ; and be ready to bespeak their Mourners , as our Saviour did the Women which followed him to his Crucifixion , Weep not for me , but for your selves , and your Relations that survive ; we are happy , and have pass'd those Calamities which you that remain in the Body must still conflict with . If again , the Person we vent our Sighs and Complaints for , was vain and useless , liv'd Vicious and Ungodly , and dyed without giving any tolerable Hopes of a sincere Repentance ; he is gone to his place , neither our Tears nor our Pennances are of any Efficacy , for the remitting of his Punishment , or for bringing him back to live over another Life , to correct the Errours of the former ; it costs more to redeem their Souls , so that we must be forc'd to let that alone for ever : And indeed those that are such , are unworthy of our Sorrows , how Intimate or Dear soever they have been before ; they cannot much deserve our Pity , who did not deserve it at the Hands of our Merciful Father . Thus David is said to be comforted , within a while after the Death of his Son Amnon , though the circumstances thereof were lamentable enough , possibly upon the Consideration of his being so Lewd and Dissolute a Person , and therefore not deserving to be the Subject of any long continued Sorrow ; and we find , 't is put down among the Punishments of such , that The memory of the wicked shall rot ; so that in both respects , such inordinate Griefs are useless and insignificant . 2. They are likewise selfish , and therefore unbecoming a Christian , who is to be acted by higher Principles : Self-love is usually at the bottom of those excessive Sorrows , whatever pretences of Kindness we make to them ; for those violent Passions are seldom exercised , but when our own Interest is concern'd , and therefore such complain not so much that their Friend is gone , as that they are left , that they are deprived of his Society , and of those Comforts they received thereby ; Or , that they must now despair of those Helps and Assistances they expected from him ; and so 't is not properly their Friend's Absence , but their own Evils and Inconveniencies which they deplore ; for with such the Remembrance soonest goes off , when they are supplied with Comforts and Assistances elsewhere . If , I say , the Cause of such extream Passions were search'd into , they would usually be found to resolve into this at the last ; whereas true Christian Sorrow has less of Noise and Pomp in it , is more even and temperate , and arises from other Considerations . 3. Such immoderate Griefs very often proceed from a murmuring and discontented Spirit , which must never be allowed the Christian , be the Affliction never so severe ; they argue a Repining at the Dispensations of Providence : Hence it is , that those who give their Passions so much Liberty , seldom forbear venting themselves in unhandsome Reflections upon the Divine Providence : Or however , secretly tax it of Injustice or Partiality , in the managing of Affairs here below . 4. They do manifestly betray a great defect in our Faith , that we are not so fully convinc'd of the certainty of a future Being as we ought , that we give but too slight a Credit to what the Scripture has in such a case propos'd as the chief Support , and therefore we sorrow as those that have no hope ; for were we firmly perswaded of an Immortality afterwards , and the immediate Happiness of those that sleep in Jesus , with how calm and compos'd a Mind should we bear the Loss : It is for those to fill the Air with Shrieks and Lamentations , that used to give their Aeternum Vale to the Ashes of their Friends : But the Pious Christian , by the help of his Faith , can easily view Eternity on the other side the Grave ; for indeed , he alone partakes of those glorious Hopes , those great Assurances , which can render him truly Triumphant at such a time : This brings me to the last Proposition , viz. Thirdly , That a right Understanding , and due Consideration of what the Gospel offers in such cases , is the most effectual Method for suppressing all those inordinate Passions : This St. Paul intimates , by these Words , I would not have you ignorant , Brethren , concering those that are asleep ; as if he had said , Had you but clear Apprehensions of what the Christian Religion delivers , concerning the State of your deceased Friends , your Griefs would never be so excessive , you would never behave your selves in so indecent , so despairing a manner , as those poor Gentiles do with whom you converse , who have not as yet embraced the Doctrine of our Saviour ; for as they are without God , so they are without Hope in the World. And now what that great Catholicon or universal Remedy is , which the Gospel proposes as the chief Support , the Apostle delivers in the Verses after ; For if we believe that Jesus died , and rose again , even so them also which sleep in Jesus shall God bring with him : For the Lord himself shall descend from Heaven with a shout , with the Voice of the Arch-Angel , and with the Trump of God , and the dead in Christ shall rise first ; then we which are alive and remain , shall be caught up together with them in the Clouds , to meet the Lord in the Air , and so shall we ever be with the Lord. This is a brief Description of the Christian's Hope , the great Foundation upon which all his Comforts are built , and indeed nothing below this can vanquish the fears of Death , or scatter all those black and melancholly Thoughts that are apt to seize us , either at our own or our Friend 's approaching Fate . And now the certainty of this , is to be fetch'd only from the Gospel ; never had the World so full a Demonstration of these important Truths , 'till our Saviour came , and brought Life and Immortality to light . All besides , might be truly said to be without hope ; for though they might make some imperfect Guesses at a future State , by the Light of Reason , yet their Notions were so obscure , and their Opinions about if so various , that they could neither satisfie themselves nor others about a Matter of so great Concernment : But whatever they might think of the Soul , yet the Resurrection of the Body was a thing quite beyond their Reach and Comprehension , and indeed contrary to the Principles of their Philosophy ; the compleat Knowledge of this , was purely the Effect of the Gospel Manifestation , so that the utmost their Fancies could extend to , was but a partial imperfect Happiness , in respect of what the Christian is assur'd of . But alas ! the Generality went not so far , the common Cry with them was much like the Arguings of those Fools in the Book of Wisdom , Chap. 2. Our life is short and tedious , and in the death of man there is no remedy , neither was there any man known to have returned from the Grave , for we are born at all adventure , and we shall be hereafter as though we bad never been , for the breath in our nostrils is as smoak , and a little spark in the moving of our heart , which being extinguish'd , our body shall be turned into ashes , and our spirit shall vanish as the soft Air : Our time is a very shadow that passeth away , and after our End there is no returning , for it is fast sealed , so that no man cometh again . Thus it was with them , and truly it was little otherwise with their Grave and Learned Philosophers , though they made such great Flourishes , and some of them talk'd loftily about the Joys of the separate Soul , yet they were so extravagant in their Fancies , and some of them so inconsistent with themselves , when they had Occasion to discourse on this Subject , that we may easily imagine they were at a Loss , and not much satisfied themselves , in that which they taught the common People to believe : Insomuch , that Socrates , who was as great an Instance of Virtue and Learning , as the Gentile World could produce , yet towards the latter End of his Life , plainly confesses his Ignorance in this thing ; for when he came to plead his cause before his Judges , and largely discourses of the Happy State of good Men hereafter , at last frankly owns , that he could be content 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dye over and over , was he but assured of the reality of what he had so often asserted ; and afterwards receiving his Sentence , concludes his Apology in this doubtful manner , I am now leaving the World , 't is your Lot to live , and mine to dye , but whether of us two shall fare the better ; i.e. ( whether there be any Existence on the other side the Grave ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is unknown to all but God alone ; so little Confidence had that great Man even at such a time , when he should have been constant to his former Reasonings , and magnified his own Philosophy . Hence we may safely affirm of a great part of them , what the Author of the Book of Wisdom says , that As for the Mysteries of God , they know them not , neither hoped they for the wages of Righteousness , nor discern'd a Reward for blameless Souls . And now being thus wavering in their Minds , and unfix'd as to their Resolutions about an Immortality , what was there left to fortifie them against the fears of Dying ? Nature is apt to startle at the thoughts of a Dissolution , even then when it is assured it serves but as a Passage to that Life which shall never end ; but when it looks upon it as the utmost Period of their Being , as that which crumbles them into Dust , without any possibility of a return , what Reflections can be more dismal or amazing : And therefore , to prepare themselves the better for the fatal stroak , they invented many pretty Apothegms and Paradoxes , furnished themselves with some Common Topicks or Witty Sayings , that so they might have some Relief against their own or their Friends Departure : But alas ! they are all of them but poor Receipts , in respect of that Sovereign Antidote which the Gospel prescribes . To instance in some of their choicest ; Sometimes they would say , that Death was the unavoidable Fate of all Mankind , that there was no resisting the Power of it , they saw that wise Men dyed as well as Fools , and therefore it was their Prudence not to be concern'd at that which no ways could be avoided . Again , It was a common Calamity , we every day meet with Remembrances of Mortality , and should such thoughts discompose us , our Life would be a continual Vexation . Sometimes they would use this little Sophistry , That Death cannot hurt us , because when that is we are not , and when we are that is absent , so is a thing that does not at all belong to us , and if perhaps there be any pain at the last Separation of the Soul from the Body , yet afterwards we shall not grieve at what we had endur'd a little before . This was the great Retreat Epicurus and his Followers betook themselves to . Sometimes they would argue after this Rate , That we are dead already as to so much of our Life which is past and gone , for so much as we live , so much we dye , being dead to the day past , and that which we usually call Death is but our last Death , and therefore as we did not fear our former Death , why should we that which is to come . Another little Hold they had was , That they were admitted into Life upon this Condition , that they should give place to others as the former Generation did to them , and therefore a piece of Injustice to be unwilling to go off the Stage when their Work was done . Others would Comfort themselves after this manner , That Death was a desirable thing , seeing there were so many Troubles and Disasters that did attend us , for it was no more than Solutio omnium Dolorum , The easying and disburthening us of all our Cares and Fears , the letting us loose from an Infirm Body and a Tormenting World , and laying us up in that quiet , secure state , wherein we were before we had a Being . This is Seneca's last Refuge : For tho' he sometimes seems to intimate a Belief of a Future State , yet he is quickly off again , very inconstant as to his Resolutions in that Point , and makes use of this as the chief Prescription to allay our Fears and Moderate our Griefs . Some in the last place soar'd higher , and would solace themselves with the Thoughts , of the Soul 's enjoying by Death a true Freedom and Liberty , of its being received into pleasant delightful Mansions , and there partaking for a vast Tract of Time of such Enjoyments as were more suitable to its Nature : This was the Opinion of the Platonists , but their Fancies in this kind were so Extravagant , their Notions generally so Obscure , and their Discourses so Romantick , that it may very well be question'd , whether they had those great Transports when they were about to exchange this Prison of the Body , for those Airy Vehicles they so much talk'd of . Nay , such as profess'd most to own the Incorruptible Nature of the Soul , and stedfastly to believe a Future State , yet supposed such various Transmigrations and Shiftings of the Soul from one Body to another , as must needs be an abatement of its Happiness ; because by such alterations , it should soon lose all Knowledge both of its Friends and it self too . These were the cheif Prescriptions the Moralists made use of , but alas how slight and feeble are they in respect of that Lively Hope the Christian is possess'd of ; with what Courage and Constancy such Notions might inspire them I know not , but certainly where Persons find themselves made for higher Objects than what this World presents , and have a Consciousness of their own Eternity , nothing can effectually compose the tumultuary Rovings of that Mind , but the Assurances of an Immortality , and of such an Immortality only which the Christian hopes for : Without this all the Notions of the Phylosophers and Sentences of the Moralists signifie little , Death can never be vanquish'd by such weak Charms , but would be still too hard for their Principles , too strong for their Resolutions ; they must Sorrow even as those that have no Hope : So that the best of them pass'd off the Stage rather in an obstinate , vain-glorious Humour , than in any true Satisfaction or Triumph . But now the Christian has a far better Provision made him ; for besides the Helps and Considerations he has in common with the Phylosophers , which he may serve himself of when he pleases ; his Religion offers him such Supports as are sufficient to repress all inordinate Passions , and compose our Minds into a steady Frame . It assures us of the reality of a Divine Providence in the Managery of things here below , that whatever Affliction , Loss or Calamity befalls us , was so Ordered by an over-ruling Providence : This was a Truth which the Gentile World either absolutely denyed , or however was not so well satisfied in as to make any true Use of their Adversities , or to be Patient under them . — But now we know , that Affliction springs not out of the dust , nor trouble out of the ground , that nothing falls upon us without the Knowledge and Permission of our Heavenly Father , who still designs our Welfare by all the severe Methods and Dispensations he exercises towards us , and therefore the Thoughts of this must needs render us more Calm and Sedate at such times , than those who can spy out nothing of Divine Wisdom and Goodness , but look upon all their Crosses as the Effects either of an ill Chance , or an inevitable Fate . But more especially doth it relieve our . Thoughts , by giving us so great an Assurance of a happy State hereafter , that not only the Soul , but the Body too , shall live for ever , that the whole Man shall be perfectly and entirely raised , and Death at last be swallowed up in Victory ; therefore those that were Dead , are said in my Text only to be asleep ; and if we sleep we shall do well , as the Disciples said of Lazarus : It is only a resting for a while in our Dormitories , but we shall as certainly awake in the Morning as ever we lay down — And this we are ascertain'd of : First , By many full and clear Testimonies in the Scripture , of whose Divine Authority we have so many undoubted Proofs : Here we are plainly told , that the Hour is coming , in which all that are in the Graves shall bear , and shall come forth , they that have done good unto the Resurrection of life : Hear it is said , that when our earthly house of this tabernacle shall be dissolved , we have a building of God , an house not made with hands , eternal in the Heavens : Here 't is promised , that this Corruptible must put on Incorruption , and this Mortal must put on Immortality : Nay , here in the Context we have a more particular Description of the Manner thereof , and in what Order it shall be . Secondly , But more especially are we secur'd hereof by the Resurrection of our Blessed Saviour ; therefore St. Paul makes use of this Argument , to excite in us these Hopes , as in the Verse after my Text ; For if we believe that Jesus dyed , and rose again , even so them also which sleep in Jesus will God bring with him : As if he had said , If once your Faith will carry you so far , as to believe your Lord's Resurrection , you need never doubt your own , this being a Matter of Fact , surpasses all the Arguments that could be drawn from any other Topick whatsoever : For our Saviour dying in a Humane Capacity , and being raised again , does clearly evince , that we who are of the same Nature , are capable of a like Restauration . This indeed is a sensible Experiment of the possibity of a Resurrection ; but now that which was thus shewn to be possible , is made also certain to us , from the Relation that is between Christ and us , as he is the Head , and we are his Members , and so shall be made Partakers of the like Condition with him . So our Apostle elsewhere , 2 Cor. 4. 14. Knowing this , that he who raised up the Lord Jesus , shall raise us up also by Jesus ; of which we have have an Earnest by the Spirit he hath given us . So our Apostle again , Rom. 8. 11. If the spirit of him that raised up Jesus from the dead dwell in you , he that raised up Christ from the dead shall also quicken your mortal bodies , by the spirit that dwelleth in you : So that by this Triumphant Action chiefly it is , that our Lord has brought Life and Immortality to light , brought those Mysteries to a full View , which before lay hid under Types and Figures , or were only faintly apprehended by Natural Reason . And to give us a further Assurance of the thing . He manifested his Power before ; for at his Death the Graves were opened , and many bodies of Saints which slept arose , and came out of their Graves after his Resurrection , and appear'd to many ; intimating by that Release of some few Prisoners made then , what a general Goal-delivery there should be when he comes at last in his Glory . And now upon a Review of all this , shall the Christian sorrow like those that have no Hope ? Shall he not be able to part with a Pious Friend or Relation , but must he lament him as if lost for ever ? How easily rather , may he at such a time triumph over Death , and cry out , Where is thy Sting ? O Grave , where is thy Victory ? Where are all your Trophies ? the Body indeed you have seized on , but that is only a Sacred Depositum , committed to your Trust for a time , you must make a faithful Restitution of it e're long ; the Victory truly is ours , and God hath given it us through our Lord Jesus Christ : By the help of this single Consideration , how often hath Death been triumph'd over by the Primitive Christians , who have been so transported with the thoughts hereof , that they have been eager to quit this dull Mortality before they were call'd , and to press upon those Eternal Mansions , before they had compleated their Probation-ship here below ; and yet we have the same Arguments for the truth hereof as they , and may have as strong Evidences for our Title . However , if our Faith cannot inspirit our Resolutions so high , yet sure it will be sufficient to moderate our Grief , to restrain the Inordinacy of our Passions for our deceased Friends , especially when they are such as sleep in Jesus , such who are not so much departed from us as gone before us , have the Priviledge to go a little the sooner to take Possession of that Glorious Inheritance , where they joyfully expect the Consummating of their Bliss , as well in the Redemption of their Bodies , as in the being restored to those Pious Friends they parted with here . That this is the Condition of every true Christian that is fallen asleep , our Religion will not suffer us to be ignorant of : And that it is now the happy state of this Reverend Person , whose Obsequies we at this time come to Celebrate , our Charity easily teaches us to believe , and therefore we are not to Sorrow as those that have no Hope . Tho' indeed , if at any time our Passions might be allowed to exceed the common Bounds , now it is that Humane Frailty might expect to be Indulg'd ; when one ( who perhaps according to the Compass of the Orb in which he moved , was as useful to the Community as any besides ) has bid adieu to the World , when it stood in great need of such Exemplary Piety and Conduct . But when again we Consider , He was one of those of whom we have the greatest Hopes , Christian Prudence is so to regulate our Deportment , as that our Sorrow do neither betray the Weakness of our Faith , nor imply too great a Fondness for our selves . He was trained up in Religion under the early Instructions of Careful Parents , and of a Father equally Learned as Pious , the late Lord Bishop of Norwich : Had the farther Help of an Academical Life in one of the chiefest Colledges of the University , from whence he was removed to this Place , where he was near forty Years a Faithful Pastor , that taught out of the Pulpit as well as in it , and whose Conversation was a Comment upon his Doctrine . The constant Tenour of his Actions evidently shew'd , that Piety and a due Fear of Almighty God was fix'd at the bottom ; that he had right Notions of Religion , and an awful Sense of his Duty : In the Management of which , he avoided all those little Arts and Designs , which many often practice to obtain the Vogue and Applause of others ; for I could never perceive in him any intemperate Zeal , or studious affectation of Preciseness and Singularity , no Pretensions to a higher strain of Purity than others ; but Goodness in its own Native Dress , every thing acted without Pomp or Noise , ( choosing rather to be a Christian in earnest , than striving only to seem so ) as being no doubt sufficiently satisfied with the Approbation of that Judge which sees in secret , and the Testimony of that one Evidence which is above a thousand Witnesses . He had all along that great Probity and Uprightness , and withall such a sweetness of Temper , as procur'd the Esteem and Love of most that knew him , and his Conversation he so prudently temper'd , as render'd it agreeable to all that deserv'd it ; for he knew how to be Chearful without being vain and light , and how to be Serious , and not sullen or morose . His great Meekness and Condescention added no small Lustre to his other Accomplishments , for here appear'd not the least Leaven of Pride to soure his Conversation , no haughty , disdainful Looks towards Inferiours , no fond affectation of Distance , or Difficulty of Access , but all along comporting himself with that unstrain'd Humility , as evidently declar'd him to be a true Minister of his , who own'd himself to be a Servant to all . How faithfully he descharged the several Relations he stood in , either as a Husband , a Parent , or a Friend , is so evident to all that had an Intimacy with him , that I need only say , scarce greater Instances of Love , Tenderness and Sincerity are now to be found . 'T is confess'd , that neither his Temper nor his Judgment , carried him up to the Heighths and Violences of some Men , but yet he well understood the Design of Religion , and the Interest of our Church , and proved I dare say more serviceable to both , than many that pretended stronger Zeal , or made a louder Noise : He very well knew , a due Regard should be had to the Passions , Prepossessions and Infirmities of Humane Nature , the Consideration whereof would still incline every-good Man to use such gentle Methods , as are most proper to accomodate lighter Differences , and advance the main Ends of the Gospel . All Persons are naturally conceited of their own Notions , ( especially such as respect Religion ) and nothing so soon overcomes those Prejudices , and unbinds the Charm , as a Candid Representation of their Mistakes ; whereas a furious Opposition 〈◊〉 , creates either a greater Fondness for , or Obstinacy in them ; or e●se only makes such Converts , as at the first Opportunity will turn our Enemies , and study Revenges for their past Restraints . However , if it was for nothing else but the Fallibility of Humane Judgment , and the Mutability of Humane Affairs , a due Exercise of Moderation would not be absurd or inconvenient , but when it seems to bear so near a Resemblance to that Wisdom that descends from above , which is not only pure , but peaceable , gentle , and easie to be entreated , we have no reason to be asham'd to own the thing , or afraid to defend those that lov'd it . But whatever might be the Opinions of Others , I make no Question but You that were under his Ministerial Charge , to whom he was so long and so well known , cannot but have a great Value and Esteem for his Memory , and therefore his Example and his Doctrine ought to be still of force with You ; for though he be dead , yet to you he still speaks : The Unblameableness of his Life , and the soundness of his Discourses , will but aggravate your Guilt , if you disobey the one , and forget the other . Endeavour then so to be followers of him as he was of Christ , that when you are to pass into the other World , you need not be afraid of meeting with him , nor he asham'd to own You ; but there Congratulating each other's safe Arrival , You may increase the Triumph of your Faithful Conductor , and procure for him that Aureola , or additional Glory , that belongs to those who turn many to Righteousness — For indeed what is our Hope , or Joy , or Crown of Rejoycing ? are not even ye in the Presence of our Lord Jesus Christ at his coming ? His Death-Bed I may say was Easie to him , though his Pains were very acute and tormenting ; for his Mind was quiet and sedate , and that enabled him to bear his Afflictions with a wonderful Patience and Resignation : There was nothing ( as he profess'd to me ) that discomposed his Spirit , or made him fearful of Dying . And indeed , this was but the Consequence of his past Actions ; for he that 〈◊〉 so long 〈…〉 that is right , according to the 〈◊〉 Observation , will find peace at the last . He had of late so often encountred with the Harbingers of Death , that he could not be much surprized at the approach of it , and his Conscience was too clear to be fear'd at any thing beyond it . Seeing then we are not ignorant of this Person who is now asleep , we ought not , even such as were most nearly related to him , or had an Interest in his Friendship , sorrow like those that have no Hope , but Commit him to the Earth , in sure and certain Hope of his Resurrection to Eternal Laife and endeavour to imitate that Justice , Humility , Charity and Patience , and other Christian Virtues that were remarkable in him ; that when we come to put off Mortality , we may meet with that Rev●●●d of Well-doing , which we have so good Grounds to believe our Deceased Brother hath to his unspeakable Joy already received . FINIS . Notes, typically marginal, from the original text Notes for div A42701-e290 Zanch. & Ham. Epi. 63. Inter exempla eorum fui quos dolor vicit . Apol. Socrat . apud Plat. Gas . synt . Eth. cap. 21. Conso . ad Marciam , Sect. 19. Joh. 11. 12. John 5. 28. 2 Cor. 5. 1. 1 Cor. 15. 53. Mat. 27. 52.