A sermon preached at the parish church of Solihull in Warwickshire, December 21. 1690 On occasion of the death of Anne, the wife of the reverend and worshipful Henry Greswold; precentor of the Cathedral of Lichfield, &c. and rector of Solihull aforesaid. By John Wright Master of Arts. Wright, John, 1665 or 6-1719. 1691 Approx. 66 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A67164 Wing W3701 ESTC R221256 99832590 99832590 37064 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. A67164) Transcribed from: (Early English Books Online ; image set 37064) Images scanned from microfilm: (Early English books, 1641-1700 ; 2105:15) A sermon preached at the parish church of Solihull in Warwickshire, December 21. 1690 On occasion of the death of Anne, the wife of the reverend and worshipful Henry Greswold; precentor of the Cathedral of Lichfield, &c. and rector of Solihull aforesaid. By John Wright Master of Arts. Wright, John, 1665 or 6-1719. [4], 24, [4] p. printed for W. Crooke at the Green-Dragon without Temple-Bar, London : MDCXCI. [1691] With two final advertisement leaves. Copy closely trimmed; with some print show-through; MS. note following imprint: "11. May.". Reproduction of the original in the British Library. 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. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Funeral sermons, English -- 17th century. 2004-10 TCP Assigned for keying and markup 2004-11 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Jonathan Blaney Sampled and proofread 2005-01 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A SERMON Preached at the Parish Church of Solihull in Warwickshire , DECEMBER 21. 1690. On Occasion of the Death of ANNE , The Wife of the REVEREND and WORSHIPFUL HENRY GRESWOLD ; Precentor of the Cathedral of Lichfield , &c. And RECTOR of SOLIHULL aforesaid . By JOHN WRIGHT Master of Arts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isoc . ad Demonic . LONDON , Printed for W. Crooke at the Green-Dragon without Temple-Bar . MDCXCI . TO THE Reverend and Worshipful HENRY GRESWOLD . Precentor of the Cathedral of Lichfield , &c. Honoured Sir , YOur late dear Consort when she discern'd the time of her departure to draw near , desired that what was to be preached at her Funeral , might first entertain her own retired Meditations in the Chambers of Death , while her Soul was dressing up for Eternity . But since it pleas'd the Allwise God , to take her unto happiness , before I could minister to her Piety herein , I now bring these Leafs to lay upon her Herse . I confess she deserv'd the greatest honour that can be done to her Memory , and mine is the least . But because the design relates to one who was so near a Portion of your self , I am willing to hope that you will give it some entertainment , and favourably resent my writing your Name at the Entrance . No body sure , can expect accuracy and fineness from one who is but an Underbuilder in God's House . Yet how mean soever it appears , I must acknowledge with all thankfulness , that the leisure I have for this and my other Studies , together with most of my Support , I owe to your Bounty and Favour . And besides my publickly declaring so , I can make no other return , but to beg of God Almighty , that he will please to prolong your days upon Earth , for the good of his Church , the benefit of your Country ; and the more particular comfort of your Relations and Friends : and at the end of a Life full of Years and Honour , to receive your Soul into that Heavenly Choir , whither she is already gone , with whom you will rejoyce to sit and sing Allelujahs for evermore : which is the sincere and affectionate Prayer of SIR , Your mightily obliged , and most Faithful Humble Servant . JOHN WRIGHT . HEB. IX . 27. It is appointed for Men once to dye . THE first thing which these Words suggest to our Meditations is Death , a very affrighting thing , formidable to human Nature , the mere mentioning of which , is enough to damp our Spirits , and the Caresses of all sensual Delights and Satisfactions , quash all the Glee which we can find in any wild Frolicks or riotous Jollities ; dim the lustre of all Earthly Grandeurs and Beauties ; over-cloud and darken all the Splendor and Glories of this World. And yet dye we must , it hath pleas'd God , by reason of Sin , to bring it upon all Mankind , to make it the necessary condition of our Nature in this Life , For it is appointed for Men once to dye . That we may make the best improvement of these words we can . 1. Let us meditate what it is to dye . 2. Of the assuredness of Death to us all , It is appointed for Men. 3. The time when this shall befal us , we are once , at a certain time to dye . Lastly , What may comfort us against the fear of Death . 1. What it is to dye ; how we are to understand Death . Now this , according to the Sense of all Mankind , confirm'd by the Gospel , is our removing out of this Life , our going into the next World , and our leaving these Earthly Tabernacles behind us , to return to the Dust of the Earth whence they had their Original . 1. It is our removing out of this Life . Linquenda est Tellus , * saith the Poet , & domus & placens uxor atque harum quas colis arborum te praeter invisas Cupressos nulla brevem dominum sequetur . Thou must leave thy Land , and thy Dwelling , and thy pleasing Wife ; and of all thy Trees , none shall attend thee to thy Grave , but Oak for thy Coffin . † A black Shirt was all that Celadine the Great carried to his Grave . ‖ And when Ninus went to Hell he took with him neither Gold , nor Horse , nor Silver Chariot . We are here but as Strangers and Pilgrims upon the Earth . This World is not our Home and Country , we are only to pass through it , where we have no abiding City . This should teach us to bear all the Evils of this Life with an even Mind , as remembring that we are upon our Journey , and have so fair a Country in our Prospect , where we shall be happy , past all the Storms and Tempests ; all the Doubts and Fears ; all the Sins and Temptations ; all the Pains and Cares of this troublesom Pilgrimage , shall be safely landed in Heaven , where all tears shall be wiped from our Eyes , and death and sorrow shall be no more . We should hence also be careful , that we do not carry away out of this Life , ( which we cannot always enjoy ) such Earthly Affections to it , such gaspings for it , such lookings back after it , as may make us miserable in the next , when we are parted from it . The other World does not alter the Temper and Disposition of Mind which a Man carries with him : He that is filthy will be filthy still , and he that is unrighteous will be unrighteous still . And we are not certain that we shall not take with us sensual Appetites , when we remove from sensible Objects . Old age does not cure wanton Desires in bad Men ; nor envious Passions , nor worldly Affections ; nay , these rather encrease as the Body decays . And then we may well believe , that a Man carries the Earthly Passions and Inclinations of his Mind along with him ; and it must needs be a torment in the other State , and possess the Soul with vexation and restlessness , to despair of ever enjoying that which only it has an ardent Affection after . 2. ' T is our going into the next World , our entring upon a new state of Life , where there will be neither Marrying nor Building , nor Food nor Raiment , nor Ploughing nor Sowing , nor Buying nor Selling , nor Sitting nor Walking , nor Heat nor Cold ; but a new World of Spiritual Beings . We are told glorious things of the happiness of that State , but withal , that it is like nothing which we have seen or heard , or can conceive . And no wonder , since 't is the entertainment and employment of Angels and Spirits , whereas all our notices come by Sense . While we are in this Body , we can have no Notions from any thing but what is Material , and can affect our Senses ; and can no more understand an Invisible World , and Immaterial Inhabitants , than a Man born blind can Colours ; he may believe there are such , and may hear Persons discourse learnedly about 'em , but they cannot be represented to him any way , whereby he can have an Idea of them . So that we cannot conceive how we shall be when we have parted with our Bodies , and left them behind us ; what will be our employment , or shall so much as first present it self to us ; how we can be able to discern and distinguish Spirits , or converse with 'em ; whither it is we are to go , since no Place as such can affect a Soul ; wherein the happiness of that State consists . The knowledge of which things , while all our Intelligence is to come by Sense , cannot be conveyed to us . Hence then were it wise in us to comply with all our Saviour's Directions , for the fashioning of our Minds , and to practise all those Graces and Vertues he requires of us ; as easily supposing , that such Habits and Dispositions of Mind are necessary for us to rellish the Happiness of that state . For there are many degrees and instances of Vertue required from us , which are not necessary to , nay , scarce consistent with the happy and prosperous Condition of this World , or our living in it : For we are not to love it , we are to live above it ; to stifle and suppress not only the extravagant and irregular , but even the natural Appetites of the Body , and to despise the Pleasures of it , subduing the Flesh to the Spirit ; to enjoy this World with that great indifferency , as if we enjoy'd it not ; to have our conversation in Heaven , all our joys and affections , our treasure and hearts there ; to love our Enemies , and those who hate us and despitefully use us ; to forgive Injuries ; not to retaliate Evil for Evil , but the contrary : Which things we cannot think why our Saviour should require from us , were it not that that Temper of Mind which these Vertues form in us , is necessary to prepare us for the happiness of the other Life ; and so far as we abate of them , so far shall we fall short of our Felicity in that State. As for the Miseries of it , we may well believe , that they also are more than any thing we have seen , or felt , or can conceive . They are represented by * Lakes of fire and brimstone ; and though Fire cannot hurt a Soul , yet if such Expressions be Metaphorical , what will those sufferings be that are real ! Thus to dye is to enter into the strange Regions , and new state of the other Life . 3. 'T is our leaving these earthly Tabernacles behind us , to return to dust ; our Bodies to sleep in the Earth , tho' our Souls have taken their flight from it . With reference to these was it said , * Dust thou art , and to dust shalt thou return . Yet 't is but for a time , and † though it be sown a natural Body , it shall be rais'd a Spiritual ; for * Flesh and Blood cannot inherit the Kingdom of God , neither can corruption inherit incorruption . These earthly Bodies which we live in , cannot subsist in that pure Light and glorious Region where God dwells ; and therefore to be fit to inherit Glory , they must at the last day be spiritualiz'd , free from all sublunary Passions , to rellish none of the Pleasures of Flesh and Blood ; and the more they are refin'd here from Fleshly Appetites and Earthly Inclinations , the more glorious will they rise again . 1. This again should wean our Minds from all sensual Pleasures and worldly Affections . For if we can like nothing but these things , what shall we do when we come to leave 'em , when they cannot be had ? For whatever clothing our Souls may have , yet Flesh and Blood they shall not . And altho' when our Bodies fall from us into Dust , the particular Desires and slighter Inclinations of 'em may possibly depart from us , ( as we see in long and tedious sicknesses and austerities , Men care not much for bodily Pleasures : ) Yet when the Soul is sensualiz'd ( as it is in old Sinners , tho' the Body be decay'd ) and can esteem no other ; 't is uncapable of any happiness among Spirits , or in a Body that is Spiritualiz'd and Glorified . By how much therefore our Inclinations are sunk into Flesh and Sense , by so much are we indispos'd for the happiness of the next Life , which doth not consist in 'em ; and the more Spiritual our Nature is , the more is it prepared for the Glories that shall be revealed . 2. We should not hence pride our selves too much about our Bodies , — Either as to their Descent , since our Pedigree is all alike Antient , and no one knows what sort of Persons his Ancestors may have been , however we know what we all in a short time must be . Or as to their Beauty , which if it be not overvalued , but real , soon whithereth away like Grass ; whereas Grace and Goodness gives the most pleasing Air to our very Aspect , such as no Beauty Natural or Artificial can come near . However 't is but a little while till we shall not know the difference betwixt the Dust of one Person and another . Or as to their Apparel , which besides that it often but indifferently sets off the Person ( the plainest Dress according to Peoples Quality being most becoming ) can be of no use in the other Life to cover a Man's Soul. Or that we have an Estate to provide more largely for them than others have ; or can pamper them more : Yet for all this they will fall into Dust , and the sooner ordinarily for our too much Indulging . Lastly , we should believe according to the Scriptures , that our Bodies shall spring up again more glorious at the Resurrection , and in the mean time they are said in Scripture to be asleep . The Soul must all the while be in an imperfect State without the Body , and is not compleatly happy till they meet each other again , to live in perpetual Harmony and Pleasures , to which glorified Bodies will be highly Instrumental . But if we make our Bodies the Servants of Sin , and they carry to their Graves fleshly Lusts and sensual Affections , * they will rise to shame and everlasting contempt . Thus we have heard what it is to dye . In what sense we are to understand Death , that we do not then cease to be . And methinks when we see the Body of a worthy Friend or Relation lie before us , pale and without Sense or Motion , who but few Hours since , may be , was our Support and Comfort ; we cannot conceive that this must be all of the Person , but that the Soul is alive somewhere , tho' we did not see it go , nor what Company did attend it , nor what a State or Place it pass'd into . 2. I proceed to the next thing , The assuredness of Death to us all , It is appointed for us . Of this all Mankind is a Proof by the succession of Generations . And our selves see that those who live the oldest , yet Death follows them close at the Heels , and at last gives them the fatal stroke . There have been two indeed excepted since the beginning of the World ; but no more will till the end of it , and then saith St. Paul , * We that are alive shall be changed . Sin is the Cause of this , for † Death came into the world by it , and * in Adam all dye . Had we been made Spirits at first , we had had no Principles of Mortality in us ; and it had been hard to have depriv'd us of our Natures , and to have made us mortal for one Man's Sin , without our fault . But we were made of Flesh and Blood , of the Dust of the Earth , and subject therefore by Nature to Dissolution and Corruption ; for that which is made of Dust , may sure be resolv'd into it again . And since it pleas'd God to deprive our first Parents , because of their Sin , of that Supernatural Priviledge of the Tree of Life , which was granted them alone for a Sacrament or an Assurance of Immortality , we have no wrong done us . For human Nature is , and always was , in its Frame Mortal . Adam's Body , even in Paradise , was in it self as vulnerable , as capable of a violent Death , or being prejudic'd by infectious Airs as ours are ; tho' it was more secured from them . But now since Sin is come forth into the World , and Men have corrupted their Nature by it , and are left to their own Counsels , to injure themselves and one another by violence and excess , and to the Contingencies of things , there must needs be Death , tho' we could get a Preservative against all the decays of Nature . So true is it that Sin brought Death into the world . And 't is as true , that he will now never leave coming to our Doors , till he has fetcht us one after another all away . And indeed considering this fallen and Apostate state of the World , an Immortal Life were not desireable in it , tho' our Bodies might be preserv'd by a Miracle , and Mankind did not too much encrease . For short as it is , a little while gives wise Men enough of it , but then it would be intolerable , and it has pleas'd God to provide a better Place for us . Now the assuredness that we must all dye , that the pale Messenger must shortly close our Eyes , and fill us full with Dust and Clay , should cool our desires after this World ; teach us when we have enough ; shew us that these are not the Riches of a Soul , which must shortly change this Life ; and put us upon an early Preparation for Death , lest we render our Lives uncomfortable for fear of it , and be affrighted and in Agonies , when it comes within view , and we see it approach us . 3. The time when Death will befal us . We are once , at a certain time to dye . It is appointed for men once to dye . When and where , and how each of us shall depart this World , the All-knowing God foresees , and has certainly determined . For we cannot suppose it to be unknown or unresolv'd with him , how he will proportion our Lives , and what our Death shall be . And , * if the very hairs of our Head , then assuredly all our days are numbred . Therefore with reference to the Period of Human Life we are told , Job 14. 5. That the days of man are determined , the number of his months are with thee , thou hast appointed his bounds that he cannot pass . And Job 7. 1. Is there not an appointed time to man upon Earth ? are not his days like the days of an hireling ? And if we will allow God , who governs the World , to order and dispose all Events in it , according to his Will and Counsel , and by his disappointing or giving success to things , to be the Author of all the Good or Evil which happens to Mankind ; ( as the Scripture makes him ) * If a Sparrow does not fall to the Ground without him , much less shall Man , who , as our Saviour teacheth , is of more value than many of ' em . † My times , saith David , are in thy hands . No Man can depart from this World , no more than he can be born into it without his particular Providence . No one can be guilty of his own murder , but by God's forsaking him and giving the Man up to himself ; no sickness or distemper shall prove mortal , but when God pleases it shall ; no Wrath or Malice of Men can destroy us but when God permits them , and then he is said to deliver up a Man into the Hands of his Enemy ; no Wars , Pestilence and Famine but are sent by God , and directed by him where to strike . Since then the Providence of God does peculiarly over-rule and determine all Events , and especially the end of Man's days here on Earth , and withal foreknows whatever shall come to pass ; we are then to believe , that all things shall move on in that certain Track which God foresees and has appointed , and that no one shall dye sooner , nor live longer than that Period which God in his wise Predestination has determined for us . Not but that God often prolongs the Life of the Righteous , and cuts off the wicked Doers , as the Scriptures frequently assure us . But then they assure us too , that God hath ordain'd the Righteous to be such , and to leave the Wicked to their own Devices , as the means of that their longer or shorter time , which accordingly God hath fore-determined . So that our using or neglecting those of Religion and a Holy Life , as well as other ways of Self-preservation are neither in vain for the lengthening or lessening our Race here , nor yet alter , but pursue and compass the Goal which God hath prefix'd us . Thus is that Matter resolv'd which Beverovicius the Learned Physician was so much concern'd about . But then it is a thing which some would be glad to know , viz. The number of their days , and the time we have for yet to live ; and could we tell them , they were to hold out yet fifty or sixty years , it might be glad Tydings ; and then they would let loose all the Reins to Sin. But if all that must dye betimes knew so , how would it damp and chill their Spirits , fill the rest of the World with mourning , cast a Veil over all the Comforts of Life , and put a stop to all their Industry in it ! For what would become of all Arts and Sciences , Trades and Education , if Persons knew they were to dye , by that time they had made any Improvement or Progress ? And so a great part of Mankind would lay aside the necessary business of Life , which I believe no dying Persons would much concern themselves for ; and Religion be little minded but against the time of Death . As to the Bounds which God has set to human Life in general ; Moses tells us that in his time * the days of man's age were seventy years . And in the ordinary course of Nature , our Bodies cannot hold out much more ; all beyond is labour and sorrow . When Mankind were few they liv'd longer ; but now the World is stockt with Inhabitants , should our Ancestors , who liv'd Seven or eight hunder'd years ago , and their immediate Children and Grand-children , down to our times , be alive now to enjoy their Estates , the present Generation must needs be Beggars , would not know where nor how to live ; and wickedness might come to the same pass as it did in the Old World , when there was but one righteous Family left ; the most probable Cause whereof was the length of their Lives . Whereas the shortning of them , has made Men more governable ; sets Heaven and Hell at a nearer distance , encourages good men thereby to persevere , and sooner removes those who are bad . In a word , our Lives are long enough to prepare our selves for Heaven , and if we are soon removed thither I hope it is no loss , especially to so great a part of mankind who live in pains and sorrows , want and drudgery , to whom the shortness of Life is a Comfort . For so we find Job most passionately expressing himself , Wherefore is light given to him that is in misery , and life to the bitter in Soul ? which long for death , but it cometh not , and dig for it more than for hid treasures ; which rejoyce exceedingly , and are glad when they can find the Grave , Job 3. 20 , 21 , 22. My Soul chuseth strangling and death rather than life , I loath it , I would not live alway ; let me alone for my days are vanity , Job 7. 15 , 16. Since then it has pleas'd God to bring down the ordinary term of our Life to Seventy years or thereabouts , if we could attain unto it , as few do . 1. We should hence learn some end of our Cares , and not have our Hearts and Desires constantly intent and eager after Money , and increasing our Estates to the last gasp , as if there were no Life but in them . For this exceeds the covetousness of that laborious rich man in the Gospel , who knew when he had enough , and * to take his ease . But bethink our selves what provision we have made for our Souls , against they † are turned out of these earthly habitations ; what * Treasures we have laid up in Heaven ; what good we have done in the World ; how useful we have been in our Generation ; how kind to our Neighbours ; or rather , how few naked Backs we have clothed ; how few empty Bellies we have filled ; how few languishing Bowels we have refreshed ; how few good Works we have rewarded . And yet how many Rich men may we observe in the World , who part with Money to the Poor as it were Blood out of their Veins ; repining at ordinary expences ; raging at a loss or mischance ; tenacious and narrow to those about them ? What sordid Practices and dishonourable Shifts they 'll take up with to save ? how tamely they can sit under the lash of Tongues , and content under an ill Name ? In a word , What Slaves they can be to worldly things ? not forbear God's own day , nor , as Solomon speaks , are they * suffer'd to take rest in the night . And lastly , What Glory has God had from all ? Whereas a little will serve us while we live ; and such a competent Provision for Children , as may encourage their Industry and Vertue ( tho' not maintain them in Idleness and Vice ) may be a just reason for our care ; but to make them Rich and Great is not : And yet many Persons are never contented with Earth till they are laid in it ; neither live belov'd , nor dye lamented . And this is the more to be pitied , when it befalls any of those who , for their other Endowments , might have been the delight and pride of their Country . 2. We should likewise bethink our selves , how our Lives shorten every day ; and how near we may be got to the common Period of Man's Life . It may be there are but a few years behind , and then at least we must begin to mind what we came hither for , and to do it , or else we shall soon be in everlasting Torments . And when we have past through the remaining Scenes and Stages of Life in Vertue and Honour , and have got the taste and rellish of this World out of our Minds , have no hankerings after it , and can live without it , and are approaching into the Confines of Eternity ; we should not be apt to think of the melancholy State of our Bodies , which are left to putrifie in their Graves till the Resurrection ; but of the glories and pleasures of another Life to which we are a going , which will raise our desires after it , and take off the natural Aversions to Death . We must once dye , saith the Text , after that we shall dye no more , Death hath no more dominion over us . Some we read of in the Gospel , who were rais'd from the Dead to live here anew , and such were fain to dye again . But this we must not expect , after once we are dead , have parted with these Earthly Bodies , gone into another Life , ever to return into this World again to amend . We then pass into an Immortal and Irreversible state of Rewards and Punishments . The only time then we have to work out our Salvation , is while we are in these Bodies , * For we must be judg'd according to the things done in them . Let wicked Men therefore look to it betimes , and get such Habits and Dispositions of Mind , as may make their Souls happy when they depart hence . For if Mens earthly Natures are to be spiritualiz'd and refin'd , before they can be fit to live in the presence of God in Glory ; it must be only those Graces and Vertues which come from Heaven to adorn our Souls here , as must carry us up thither . But if † with prophane Esau they will for worldly enjoyments sell their Birth-right ; i. e. their Right and Title to eternal Glory , when they come to inherit the Blessing annexed to it , they 'll find no place for Repentance , i. e. no altering God Almighty , no changing or reversing their Case , tho' they seek it carefully with tears ; for so neither could Esau make Isaac reverse his . Indeed Men may so far harden themselves in Sin , and reject all the means which God uses for their amendment , as that at last he may before Death withdraw his Spirit from them , give them up to their own Counsels , and the Government of Evil Spirits . And the hardness of the Israelties ▪ was such that God cast them out of the care of his good Providence , left them to wander , and at last to dye in the Wilderness , and * sware in his wrath that they should never enter into his rest . Of like Persons did our Saviour speak , † That the Kingdom of God should be taken from them , and given to a Nation bringing * forth the fruits thereof . We are likewise told of Apostates from the Christian Religion to Paganism ; that 't is † impossible to renew their Baptismal Grace , and receive them again to repentance ; that * there remaineth no more sacrifice for their sin , but a certain fearful looking for of Judgment and fiery Indignation : and S. John discourages Christians from † praying for those who were fallen into it , calling it a sin unto death ; and thereupon disswades us from the * Pagan Idolatry ; but otherwise God does not deny his Grace and Mercy to any one in this Life who will accept of it . Nay , if a Man believes God's Mercy in Christ to penitent Sinners , and upon such a Belief repents and lives a Holy Life ; if the Man should dye desponding his own Case , and hope for no Salvation by Jesus Christ , we have no reason to think that God will condemn him , because he upon a mistake will condemn himself , no more than he will save that wicked Person who dyes , believing all shall go well with him . But now Death puts a stop to all our Opportunities , and cuts off the hopes of wicked Men : they must then abide under the wrath and vengeance of God for ever ; and are reserved in a miserable Estate for the Judgment of the Great Day ; when there will be the final Consummation of Rewards and Punishments for evermore . This should therefore put us upon doing all the good we can , while the day of Salvation lasteth , before the dismal Night comes upon us , which for ought we know , may be within this Week , and after that no more trial , for we must dye but once . † Be ye therefore ready , saith our Saviour , for the Son of man cometh at an hour when ye think not . We may be cut off on a sudden , seiz'd with distraction or dulness , so as not to be able so much as to set our House in order . And tho' Men by a strange partiality , are apt to fancy to themselves that they shall live as long as any body uses to do ; yet we see they are often mistaken . When and where , and in what manner we shall dye God has conceal'd from us , to engage us to constant Watchfulness and an early Piety . And who then would have his Heart set upon this World , who knows not how soon his Head may be laid low , how soon he may be turn'd out of his Earthly Tenement ? it may be to morrow for ought he knows , yea * This night his Soul may be taken from him ; and then with our Life the day of Grace ends . † Wherefore , as the Holy Ghost saith , to day if ye will hear his voyce , harden not your hearts . And since our Blessed Lord will reward all the good Offices we do for him , so that a Cup of cold water given for his name sake , shall not lofei its reward . We may get to be rich in good works ; for the more we do , the more we shall be rewarded ; and God will proportion our Glories , according as we have improv'd our Talents and Opportunities to do good here , and have laid up our treasures with him . Now this shews Men , besides the hazard they run , what they lose , by not beginning the Service of God early . Nor can they rationally think , that they who begin to live well at the latter end of their time , should have an equal reward with those * who have , as the Gospel says to another purpose , born all the heat of the day , have served God all their Life : Nor that they who do but little , should be as well rewarded , as they who have done a thousand times more good : Which is also contrary to what our Lord delivers in those Parables concerning † a Nobleman travelling into a far Country , who delivered to his Servants his Goods , to each according to his several ability to improve for him , and at his return rewarded every one proportionably according to his works . But tho' some Men are contented to be least in the Kingdom of Heaven , and care not how late they prepare for it , nor how little a share they have in the Glories there , so they can have any ; and it is well if such indifferent Persons ever can . Yet there are others who do not mind it so much , and scarce ever in good earnest think of another Life , till their Souls are pasting into it ; and then , it may be , they sadly lament their Folly , in that they prefer'd the deiuding Scenes of this World , before the compleat and endless Glories of the other ; and this they are apt to call Repentance , but is too often only a Conscience distracted with a sense of its own Guilt , and the fearful expectations of the Divine Vengeance . These Men part with their Sins , as many do with their Charity ; not while they live and can keep it themselves , but when it cannot be reckoned among the Actions of their Lives . Lord , what Horrors and Agonies are they many times in ! What Vows and Promises of better Obedience ! and no doubt , sometimes sincere and hearty , as is plain in some few who have recover'd . Now in this Case there is certainly very great hazard , and therefore no less madness for any of us to leave our Salvation to it ; as the World of Christian Writers do generally , ( I suppose ) conclude , and divers of them and those of the first Magnitude , that it is at least next to desperate . And I confess Justification by Faith only , seems principally to respect our entring the Baptismal Covenant , yet sure Charity will not determine that it does so absolutely and solely , but rather find reason to hope that the All-wise God , who foreseeth all future Contingencies , and the Effects of things in their Causes , while he discerneth in a penitent sick Person a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or change of mind , such as if the Man liv'd would be productive of a good Life , will mercifully accept according to what a Man hath , and not according to what he hath not ; as he graciously does of the Faith and Repentance of those who fall into Sin after Baptism , but through an unexpected Death , do not live to pursue their good Purposes and Resolutions . And why should that be such a difference in the State of a Man's Soul , where the Principle of a new Life is arriv'd to a like degree in both ; that their deaths are alike near , but in the one not thought so ? We read of the Sick * whose sins shall be forgiven before recovery . And our own Church obligeth us to absolve the sick Person after Confession , if he humbly and heartily desire it , though his Conscience be troubled with weighty Matters . And this we do not only for those who may recover ( though if they do the Absolution is past ) but in the Case of such Malefactors who we are sure will not . And there are many Promises in the Gospel to encourage us in so doing † If any man sin , saith St. John , we have an Advocate with the Father , Jesus Christ the righteous , and he is the propitiation for our sins * So God loved the world , that he gave his only begotten Son , to the end that all that believe in him should not perish , but have everlasting Life . And all those Places of Scripture which represent † Jesus Christ to come into the world to save Sinners . And if this be meant of Penitent Sinners believing on him , who renounce every Evil way , and will effectually serve him in a good Life , if they live ; why , such are those suppos'd to be we speak of : And yet their end must needs be very tragical , since no Man can be sure ( tho' God is ) at that time , whether he is one of them . 4. We proceed to the last thing , What may comfort us against the fear of Death . Now this may be resolv'd according to those several Notions wherein Men fear it . 1. If we consider Death , as 't is a leaving these earthly Tabernacles behind us to dissolution . Men are loth to dye ; Nature shrinks at it ; Body and Soul are not willing to part ; * Skin for skin , saith Satan truly , yea all that a man hath will he give for his life . Men would naturally fain live ; † Light is sweet , saith the wise Man , and a pleasant thing it is for the Eyes to behold the Sun ; but very unpleasant to have our Life go from us ; to return unto the Earth ; to be distolv'd ; 't is against the decency which human Nature delighteth in , for us to fall into Corruption , and the deformities of Death , and the dishonours of a Grave ; and it is against the most natural and general instinct of Self-preservation . Now if we enquire into the bottom of all this ; we shall find , Men are chiefly afraid that Death puts an end to their Being , or that the next Life will not please them . But they need not fear , since our Saviour hath discovered to us , that there is another glorious World , which our Souls shall pass into ; and a state of happiness above any thing we can conceive here , which we shall enjoy , without dying any more . We are assured , that when we leave this Tabernacle of Flesh , we shall enter upon a more glorious Scene of things ; new and suprizing Wonders will present themselves to our view , upon our first passage into it , which are here concealed from us ; and * We shall have building of God , a house not made with hands , eternal in the Heavens . We should not therefore have our Thoughts always dwell amongst Tombs , and of the condition of our Bodies for a while in the Grave ; but upon that blessed Country we are design'd for , and the happy World to which we are going ; and this will make our leaving this Life easie to us , when we must change it for Heaven ; and to be of St. Paul's mind , after he had a glimpse of the heavenly glory , desirous to be dissolv'd , and to be with Christ , which is far better . And although we cannot form any Notions of the condition or happiness of the next Life ; For 't is above any thing we can think , and Flesh and Blood cannot inherit it ; yet we may be well assured , that God will provide such Pleasures as will be suitable for us in that state , and shall make us happy for ever . As for our Bodies , they will be in the mean time without Sense , and so not capable of any Enjoyments or Misery ; but God will take care of them , and * though they be sown in Corruption , he will raise them in Incorruption ; tho' they be sown in dishonour , they shall be rais'd in Glory . 2. If we consider Death , as it is our removing out of this Life ; Men are loth to leave it , would be very willing to stay , especially if their Condition be any thing comfortable in it : here they meet with what an Earthly Nature chiefly desires and delights in ; what supplies all their Needs , and pleasures all their Senses ; and are therefore well contented as they be ; do not desire to remove , or to change Worlds ; unwilling to be taken from their beloved Enjoyments , Estates , Dwellings , Business , Family , Recreations ; and to leave behind them all which their Nature takes pleasure and satisfaction in ; and therefore who can blame them , that they are afraid of Death , which takes them away from all their Comforts in this Life ? But alass , these Men should consider , that we are to be here but as Travellers or Inmates ; we are not to tarry ; it is not our abiding Place ; this is not our Inheritance , but a transitory Scene which cannot last . Our Bodies themselves do soon fall to decay , and in a while to Dust , and the * whole world will at last break out into a universal Flame . Therefore we should have a care , that we do not set our Hearts too much upon it , lest Lakes of Fire be prepared for us . And this makes Afflictions sometimes necessary : Yet if it should please God to send us none , but that we had all the happiness which could be heaped upon us here ; we have no Cause to complain , if we must change the transitory satisfactions of this World , for the more noble and lasting Pleasures of the next . And what disadvantage is it to be removed to a better Place and more happy Life ? As soon as ever the Soul has taken her flight from the Body , and has left this Life , she enters into a new and more glorious state than ever the Sun saw ; enlarges her Prospect , and views and admires the Glories and Beauties of that happy Place ; and so rejoyces in the Pleasures of it , that it were worse than death to return hither again . 'T is said of the New Jerusalem , that * there shall be no curse in it , nothing to imbitter that State , but the Throne of God , and of the Lamb shall be in it , and his Servants shall serve him . And they shall see his Face , and there shall be no Night , nor need of a Candle , neither light of the Sun , nor of the Moon to shine in it ; for the Glory of God lightens it , where they shall reign for ever and ever . And altho' we cannot tell now how these things will affect us ; to be sure no wicked Man can be happy in God's Presence , for there is such an unlikeness and contrariety in impure and polluted Souls to the infinitely holy God , that 't is impossible there should be any friendly Communication between them : he is not a God , saith the Psalmist , who hath pleasure in wickedness , neither can evil dwel with him ; and ‖ what communion , saith the Apostle , hath light with darkness ? But yet to a generous and Vertuous Mind , what can be more delightful , than to have our Understandings entertain'd with a clear sight of the first and best Being ? to admire his Wisdom , and to behold his Glory , to dwell immediately in his Presence , and continually attend upon his Throne ? to be in special favour with our Blessed Lord in the place he hath prepared for us ? to enter into the perpetual Society and Friendship of the Holy Angels , to whom we shall be made equal , and * the Spirits of just men made perfect , many of our dear Relations and intimate Acquaintance , whom probably we shall know again ; with all those brave and worthy Souls whom we have seen or heard of ; and all the Blessed Inhabitants of those most glorious Regions ? to converse with them freely , without any folly or disguise , or those Passions which spoil the Comfort , and disturb the Peace of Mankind ? Nay , when we enter into our Master's joy , we shall have cause to say , as the Queen of Sheba of the Glory of Solomon , that not the half of it was ever told us . And as Heaven is an exceeding , so 't is an eternal weight of Glory ; as in God's presence there is fulness of joy ; so at his right hand there shall be pleasures for evermore . Now since we cannot see God and live , ( for who ever could see a Spirit ? ) since these Joys are too big for our poor Capacities , too pure for Flesh and Blood , too strong for our weak Natures to bear ; this should reconcile us to Death , and welcome that blessed Hour , when we shall pass into the next Life with Comfort , have our Souls rais'd to their full strength and activity , enter the promised Land , meet our Blessed Saviour with Crowns of Glory in his hands for us , and then we shall ever be with the Lord. This is not only enough to mortifie all our Affections for this World , but necessarily requires it . For the Kingdom of God is not meat and drink , consists not in such entertainments which this World gives us ; we shall find nothing there to gratifie sensual Appetites and worldly Inclinations . We should therefore procure to our selves such Dispositions of Mind , as God thinks meet for us to be made partakers of the Inheritance of the Saints in light ; endeavour to be like God , if we would see him as he is ; and * he that hath this hope in him , saith the Apostle , purifieth himself even as he is pure ; have our Conversation in Heaven , and not upon the Earth ; set our Affections on things above , and not on things below ; use this world , with that indifferency , as if we used it not , because the fashion thereof passeth away ; and then we shall be contented and fit to leave it , as a wayfaring Traveller to return into his own Country . 3. If we consider Death , as our going into the next World , Men are apt to be afraid of it , not knowing what may become of them , how God may dispose of their Souls . Now this can no way be helpt , but by giving all diligence to make our Calling and Election sure ; by ceasing to do evil , and learning to do well ; by leading innocent and vertuous lives ; by laying up Treasures in Heaven , which may provide for us , when we are turned out of these earthly Habitations . In a word , to live so , that our Hearts may not condemn us ; and then we shall have confidence towards God. Thus when a Man who has lived well all his time , comes to die , with what Peace and comfort can he resign his Soul into the Hands of God! With what ease can he part with this Life ! How vain and empty , how like Pageantry and a Shew do these things appear as they pass from him ! How wean'd from all the Pomps and Vanities of this World ! With how little Terror can he behold Death approaching ! or rather , with what joy does he go to meet the Bridegroom of his Soul ! How willing to go to the place where our blessed Saviour is , who died for him ! No melancholy Fears , nor storms of Conscience discompose his inward Peace : He takes a Religious Farewell of his Family and Neighbours that come to see him , with a Charitable Concern for all his Fellow Christians ; and the present Calmness and Tranquility of his Mind , are the joyful Beginnings and Dawnings of that everlasting Rest he is going to . O , who would not so live that he may die the death of the Righteous , and have his latter end like his . And now my Discourse upon the Text must needs cease , this so naturally carrying my Thoughts to the consideration of another in Exemplification of it : I mean the deceased Gentlewoman , whose Funeral we here Commemorate . Ye have heard of Death in the Theory ; but she presents it to the life : and should not only affect , but warn us ; because we shall all enter into the like darksome Shades . I confess I find Funeral Panegyricks to be very ancient . For according to Anaximenes , Solon , that wise Grecian , instituted them to the Atheuians : And Plutarch tells us , that Valerius Publicola begun the same among the Romans ; which were so approved , that in the Days of Camillus they were appointed to adorn the Obsequies of Honourable Women by an Order of the Senate . And when they are for deserving Persons , bring great Glory to God , are a meet Reward to the Memory of the Deceased , and both an Admonition and Encouragement to those who survive . And here I had a large Field before me to have expatiated in for these purposes ; but must disappoint Peoples Expectations of my saying much , being more than once particularly desired by her that I would not : hereby shewing her self ( suitable to all the rest of her Life ) free from any desire of Applause or Ostentation I shall therefore only describe some of those greater Lines of her Conversation , wherein she was extreamly commendable . 1. Such as have been observed ( tho' rarely together ) in other vertuous Women , namely , An extraordinary diligence in her Family ; was discreet and thoughtful in the Government of it ; a Prudent and Faithful Wife ; a Tender Mother to her Children ; willing to provide for them , as far as was consistent with the Obligations of Piety and Charity : otherwise as for her self , she could be content , if it so pleased God , ( she has sometimes said ) to live in a Cottage , often commending the Happiness that mightattend such a retired State ; and would upon due occasions manifest a generous Contempt of worldly Things . But as one that was the * Grand-daughter , ‖ Daughter , and Wife of a Minister , was most especially regardful of her Childrens Souls , instructing them in Religion , and the Duty which God requires from 'em ; particularly cautioning them from time to time , never to take to that Unbred and Unchristian Disposition , which has been too peculiar to many Persons , if not Families of this Place , to love to hear and tell evil Stories of the Vices or Misfortunes of one another ; which if true , were fitter to be lamented ; and yet when they have not known the truth of things , would be willing to believe and speak the worst ; a Quality she had ever a just Resentment against . She was glad of any opportunity to hear the Younger read , duly minding them of their Prayers ; enjoining this in her Will to all her Children , as a Condition of her Legacies , That they shall say their Prayers upon their Knees , at the least twice every Day . She was kind to her Servants ; careful of them when they were sick ; apt to advise them . Was mightily helpful and good to her sick Neighbours , or when they were otherways amiss ; always coveted to make Peace among them ; her self shewing them a good Example of forgetting Injuries . Of an affable and gentle Carriage , obliging Persons by the much becoming modesty and handsomness of it : Very lowly and mean in her own Eyes , rather too much distrusting her own Abilities . So exactly Just , that she would sometimes rather pay twice , than lie under the suspicion of wronging any one once . As to her Charity in giving , that we may well speak to , since twice a Week all are served that come . Fair in her Dealings ; seldom , if ever , reckoning with the Parishioners , but would return 'em some of her own Rights again , ( being willing to please 'em ; ) and to many of the Poorer , the whole , often to her own loss , keeping off Trouble from them ; ready to advise and assist them in any Emergency that needed to be brought to her , or wherein she thought she could serve them . Seldom made unnecessary Visits , having Business enough in her Family , and the care of her own Soul to mind , so that she had little time to spare . And on every occasion apt to express the resignation of her Will to the Divine Pleasure ; as she especially did in her long and languishing Sickness , which was many times very painful ; being extraordinary meek and patient under it to the last minute of her life , as little troublesome certainly to those about her , as ever any one was . And as she shunn'd all Pomp and Ceremony through the whole Course of her life , so at her death , she desired to be carried to her Grave in quiet , without noise or the attendance of any but the Bearers and her own Servants ; tho' we could not procure that for her . 2. Such as have exceeded all that ever I knew of either Sexes , namely her constant Fastings and Prayers . By the former she too much weakned her nature ; and the latter was in a manner her continual employment , when she could get leisure from business . Some of the Family have suppos'd , she always kept to six stated times of Prayer every day ; but I have generally known it to be much oftner , especially against a Sacrament . And she rarely missed the Publick Prayers in her own House , or at Church , for all those Seven last Years that I have had the Honour to serve her in them : and her coming was not to gaze or muse , but to join with the whole Service . In such a frame of mind continued she on to her death ; disposing her self into an humble Posture , when she was not able to kneel , nor rise when she was down . Lastly , Having receiv'd the Absolution of the Church , which she earnestly desired , together with the Sacrament of the Lord's Supper , she departed this Life the 27th of November last past , in great Peace of Conscience , and Universal Charity to all People . I conclude all with the Words of our Saviour , highly applicable in this Case , Blessed is that Servant , whom his Lord when he cometh shall find so doing . FINIS . BOOKS Printed for W. Crooke , at the Green-Dragon without Temple-Bar . 1691. 1. THe London Practice of Physick , or the whole Practical Part of Physick , contained in the Works of Dr. Tho. 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Reign . 65 Fathers Advice to a Son on a Voyage . 66 Flower Garden , and Compleat Vineyard . 67 Plutarch's Lives English , in Five Volumes 8vo . 68 King killing Doctrine of the Jesuits . 69 Brevis Demonstratio . 70 Blunt's Voyage into the Levant . 71 Bridali's Present State of London . 72 Saunder's Astrological Physick . 73 Clark's Manual . 74 Hobb's Homer in English. 75 — Travels of Ulysses , Eng. 76 — Civil-wars of England 77 — Natural Philosophy . 78 — Vita per Dr. Blackborn . 79 — Poem on his Life , in English. 80 — Poem on Darby Peak , Latin and English. 81 — Narration of Heresie . 82 — Answer to Bramhall's Defence of Leviathan . 83 — Letter of Liberty and Necessity . 84 — Seven Problems . 85 — Whole Art of Rhetorick , English. 86 — Dialogue of the Laws of England . 87 — Consideration on his Loyalty , Religion , &c. 88 — Leviathan in 4to in Latin. 89 — De Principiis & Ratiocinatione . 90 — De Duplicatione Cubi . 91 — Quadratura Circuli . 92 — Rosetum Geometricum . 93 — Principia & Problemata . 94 — Epistola ad Ant. a Wood. 95 — Lux Mathematicus . 96 — Historia Ecclesiastic . 97 Heath's Chronicles of the Civil Wars , fol. 98 Popish Cruelty's , being Dr. Parry's Tryal . 99 Mr. Hallely's Golden Rule of Arithmatick . 100 The True Englishman , 4to . 101 The Queens Birth-Day Song , for 1691. In the Press , and will be out this Easter Term. — Cicero's Laelius , or a Discourse of Friendship . Translated into English : With a Pastoral Dialogue of Friendship and Love , by the same Hand , 8vo . Notes, typically marginal, from the original text Notes for div A67164-e300 * Horat. Carm. lib. 2. Od. 14. † Fuller's Holy War. ‖ Dr Taylor 's Holy Dying , Cap. 1. Sect. 2. 1 Pet. 2. 11. Rev. 21. 4. Rev. 22. 11. * Rev. 20. 15. & 21. 8. * Gen. 3. 19. † 1 Cor. 15. 44. * Ver. 50. * Dan. 12. 2. * 1 Cor. 15. 51. † Rom. 5. 12. * 1 Cor. 15. 22. * Mat. 10. 30. * Ver. 29. † Psal. 31. 15. * Psal. 90. 10. * Luk. 12. 19. † Luk. 16. 9. * Mat 6. 20. * Eccles. 5. 12. * 2 Cor. 5. 10. † Heb. 12. 16 , 17. * Heb. 3. 11. Psal. 95. 11. * Mat. 21. 43. † Heb. 6. 4 , 5 , 6. * Heb. 10. 26 , 27. † 1 Joh. 5. 16. * Verse 21. † Mat. 24. 44. * Luk. 12. 20. † Heb. 3. 7 , 8. Mat. 10. 42. * Mat. 20. 12. † Mat. 25. 14. Luk. 19. 12. * Jam. 5. 15. † Joh. 2. 1 , 2. * Joh. 3. 16. † 1 Tim. 1. 15. * Job 2. 4. † Eccles. 11. 7. * 2 Cor. 5. 1. * 1 Cor. 15. 42 , 43. * 2 Pet. 3. 10. * Rev. 21. 23. & 22. 3 , 4 , 5. ‖ 2 Cor. 6. 14. * Luk. 20. 36. Heb. 12. 23. Psal. 16. 11. 1 Thes. 4. 17. Rom. 14. 17. * 1 Joh. 3. 2 , 3. Isa. 1. 16. 17. 1 Joh. 3. 21. * Of Mr. John Richardson , Minister of Ratcliffe upon the Reake in Leicestershire . ‖ Of Mr. Samuel Marshal , Minister of Dodford in Northhamptonshire . Mat. 24. 46.