LIFE'S BREVITY AND DEATHS Debility. Evidently Declared in a Sermon Preached at the Funeral of that Hopeful and Virtuous young Gentleman EDWARD LEWKENOR Esquire, etc. In whose Death is ended the name of that renowned Family of the Lewkenors in Suffolk. By Tymothy Oldmayne Minister of the Word of God at Denham in Suffolk. Our days on Earth are as a shadow, and there is none abiding. Also an Elegy and an Epitaph on the death of that worthy Gentleman, by I. G. Dr. of D. LONDON: Printed by N. and I. Okes dwelling in little S. Bartholomew's near the Hospital gate. 1636. FLECTAR NON FRANGAR TO THE RIGHT WORSHIPFUL AND Of high Desert, the Lady MARY Lewkenor and Mris Elizabeth Lewkenor, the Mother and sorrowful Widow of this Deceased Gentleman: together with the right worshipful and truly noble Lady, the Lady Anne Le-strange Wife to Sir Nicholas Le-strange Baronet: As also to her two virtuous and worthy sisters, Mistress Katherine and Mistress Mary Lewkenor, Eternal Happiness, etc. Loath I am (right Worshipful and truly Honourable) that this rough & unpolished discourse of mine, should unfortunately renew Your former grief, or fill those Eyes again with tears, which were never fully dried since this heavy Accident befell this Noble Plant, so near, so dear unto you. For sorrow (I know right well) is of a quick and apprehensive nature, & that the least touch maketh the Vessel easily overflow. How ever, I humbly entreat, that mine innocency herein, may answer for me: my aim being chief this, to strew only some few flowers upon the Hearse of this my honourable friend, such as in his life time, his own Hand gathered, pleasant unto the Eye, and of a most odoriferous Sent. Neither is this Treatise of mine otherwise intended, but to be a true Remembrancer, to tell succeeding Ages the greatness of the loss; when your renowned Family, was by the Untimely Death of this so Hopeful a Young Gentleman, thus fatally smitten, if not quite overturned. This Town which now affordeth me my being, formerly afforded me my first breath. And four generations of your honourable Family, have I seen here upon the Stage, successively acting their several Parts. Angels and Men were the lookers on, and with great applause, highly commended their true Action, & generous demeanour. But now alas, the Theatre is wholly empted, and all the Actors quite gone, the Stage hourly expected to be pulled down; and if it stand, yet little hope there is that ever our eyes shall see such Actors any more upon it, to play their parts so commendable, as those Ancients did. The consideration whereof, as it carrieth with it not only trouble, but indeed a kind of amazement, so is there much wisdom required in censuring and patience in enduring what is happened. My humble request therefore (unto you right Worshipful) is, as those that have the greatest share in this unvaluable loss, that in the midst of so many differing Thoughts in searching out the true cause and end that the Almighty hath in doing this, you would be pleased to remember these three Things: First, that there is in God an unbounded will, that his Judgements are Unsearchable, and his Ways past finding out. Secondly, that You would be pleased to look back upon the happiness, and glory of your Family, which formerly, You have both seen and tasted. Believe me, right worshipful, the sight thereof will be a Sovereign preservative against Repining. Lastly, that seeing it was determined, by an eternal, and inevitable decree (that the Surnames of your Family, should here fatally end) that you would be pleased to solace and cherish your Hearts, that it is done without the least spot and blemish to the same. And that this young Gentleman so honourably concluded, and closed up all so happily, as He hath done, to his immortal praise. But I desire not to tell the Traveller the way he knoweth so well already; or light a Candle when the Sun is up, or lead the hand of the skilful Artist. Here therefore I do humbly take my leave, desiring You to accept of what is done herein, as the Fruit of that unfeigned Love, and dutiful Respect which was always borne by him, to your Honourable and worthy Family, who still remaineth Yours in the Lord to be commanded to the uttermost of his power until Death: Tymothy Oldmayne. Perlegi concionem hanc cui titulus est (Lives brevity) in qua nihil reperio quo minus cum utilitate publica imprimatur. Ex aedib. Fulham. decimo die Septem. 1625. SA: BAKER. LIFE'S BREVITY, AND DEATHS DEBILITY. ISAIAH 26. VERS. 19 Thy dead men shall live; with my dead body shall they arise: awake and sing ye that dwell in the dust; for thy dew is as the dew of Herbs, and the earth shall cast out the dead. IT would have brought much ease and comfort to our sorrowful hearts, if we had only heard of this sad accident, (the death I mean of this so noble a Plant, this Honourable young Gentleman) and not been Eye-witnesses of the same. And that the same Country which received his last breath, had likewise embraced his honourable Ashes: his living presence how welcome would it have been unto us? But coming thus amongst us shrouded under the black mantle of death! we tremble at it: For this is one of the miseries of man (when death seizeth on him) that he that was nearest unto him in affection; then desireth to be farthest from him in action: and that living face, that afforded greatest joy; when once dead, carrieth with it greatest terror, neither can the conclusion of all this sad Catastrophe, but add vinegar to our bleeding wound, that whilst we were seriously bethinking with ourselves, in what sort we may best express the inward grief and trouble of minds for this our loss, in doing all the honour that possibly we could unto him, in this his Funeral obsequies: Lo, the tediousness of the way, and terribleness of the disease, had so shattered and crushed that tender, and delicate body of his coming along to us, riding in that doleful Chariot of death; that no sooner had a few tears given him a sad welcome, but we were enforced to give his body to the earth, and we to him a sorrowful Adieu. But in all this, patience must possess our souls: And seeing he is now already entered into the house of his age, and sweetly sleepeth upon his bed of honour, amongst the rest of his noble. Ancestors: let us I pray you turn our thoughts awhile from him, and look a little upon the hand of God; in doing this to him: and with him in cutting off (as it were with one stroke) the name and glory of so renowned a family amongst us. To that end it must be remembered, as a thing not wholly past the memory of man: how the Grandfather of this young Gentleman (of high repute) joining himself in marriage with a Right Worshipful family in this County, left that former feat and dwelling of that ancient family of his own in Sussex, and building up his name amongst us, by his noble and virtuous demeanour, became a grace and ornament, both to this obscure Village wherein we now live, as also to the whole Country round about. And so like a glorious star shining long amongst us, at length yielded to nature in his old age and fullness of days: Him a blessed Son succeeded, an Heir to his Father's Lands, and an inheritor of his Father's best and choicest virtues: Prov. 3.16 Such being the ornaments and rich endowments of his mind, that had the right hand of wisdom been as bountiful to him, as her left hand was: we questionless should have deemed him borne to be admired. But (alas) he died in the midst of his days, and chiefest of his Honours. Last of all, this hopeful young Gentleman, in time, followed: a Phoenix in our days, but crushed in the shell: a pleasant Flower, but killed in the Spring; a noble plant, but of yesterday continuance, and sent for a time amongst us, only to be loved, desired, and lamented. Here you see are three generations only; and those three are all: for with this latter, the fountain dried, and with his death the name of the Lewkenors in Suffolk, is quite extinguished. A lamentable thing to behold so flourishing a Cedar so suddenly to fade, and within the memory of man, so worthy a family to be both begun and ended. 1 Cor. 29 15 job. 8.9.14. & 14.1.11 But here we see the frail condition of all humane flesh: A Breath: a Bubble: the house of the spider; frailer than the grass, and more uncertain than the flower of the field: according to that 1 Pet. 1.14. All flesh is grass, etc. 1 Pro. 1.14 And here again we see what the houses and habitations of the mighty are if the angry breath of God bloweth on them: today mine, to morrow thine, & the next day God knoweth whose. Here, lastly we see the reason why Solomon the wise, making choice of the rarest and chiefest flowers here below, most delightful to the heart of man (as Honours, Riches, large Fields, fair Possessions, young years, and youthful days, intending with the same (as it seemeth) a wreath or garland, to adorn his Crown and Sceptre) whilst he holdeth them in his hand, he loatheth them, and casting them from him, he cryeth out as he doth; Eccles. 1.2 Eccl. 1.2. Vanity of vanities all is vanity. And no marvel, for all these cannot keep off the stroke of death, or preserve a man from the power of the grave. Psal 49.15 Oh that all sorts of men, of what degree so ever, high or low, that ever heard of this Gentleman's untimely death, would likewise hearken to him, whilst with death's dreaded Trumpet set to his pale (yet blessed) lips, he thus calleth to them. First my honourable friends and equals, my sociats and companions: Lo here in me you see yourselves: my lot to day; Psal. 52.7 job 30.25 Pro. 31.30 Jere. 9.23 Eccl. 1●. 10 yours perhaps to morrow: trust not (I beseech you) in Riches, Beauty, Strength, or in the morning of your Age: for they are things more brittle than Ice. I had them all, and lo ye see how suddenly I have lost them. I leaned a little too hard on them: and see like an Egyptian-reed; 2 King. 36 6 how treacherous in the end I found them. Sweet companions are they in the time of health; job 16.2 but miserable comforters at the hour of death. joh. 16.33 Hasten therefore your peace with God, and as soon as may be make him your friend: so when all things else do fail you, he will not forsake you: for he hath said it (and by joyful experience I have found it) I will not fail thee, nor forsake thee. Yea, Josu. 1.5 Heb. 13.6 when all friends leave you, then will he be nearest to you. Holding you by the right hand, and saying: Isa 41.13, 14. Fear not, fear not, thou worm, jacob, I will help thee saith the Lord, thy redeemer, the holy one of Israel. And you my loving friends, men of lower rank, Psal. 146 3, 4, 5 my sorrowful neighbous and the rest, to you I only say: Trust not in man, nor in the son of man: 2 Chro. 32.8 jer. 17.5 neither build your hope upon the arm of flesh: for the greatest Prince his breath is in his nostrils, and when he dyeth his thoughts perish. Had you trusted more in God, and less in me; God it may be, would have trusted you longer with me: but you robbing him of his right, he hath justly deprived you of your comfort. He only is the blessed man: Jer. 17.7, 8 That trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, that spreadeth her roots by the river, and shall not see when heat cometh, but his leaf shall be green, and shall not fail in the year of drought, neither shall cease from yielding fruit. These with many other; the like necessary, and profitable instructions, this sweet young Gentleman with his dying breath, proclaimeth to us: the which for brevity's sake I am enforced to omit, leaving them wholly to the due consideration of every Christian: And come now to take the short survey of his life and death, full of grace and exceeding commendable. The which before I can with any convenience do, I must here stay a while and answer a main Objection, which like another wounded Amasa lying tumbling in our way, 2 Sam. 20 12 hindereth us from prosecuting our intended course with that cheerfulness that otherwise we might. Objection. The Objection ariseth altogether from Gods dealing with this Honourable, and Religious family, in thus cutting off the name and posterity thereof. Pro. 12.7 For Wisdom saith. Prov. 12.7. The wicked are overthrown, and are not: but the house of the righteous shall stand. Psal. 112.2, 3 And David saith, Psal 112.2, 3. His seed shall be mighty upon earth: the generation of the upright shall be blessed. Wealth and riches shall be in his house: and his righteousness endureth for ever. And Eliphaz saith, job. 22. ver. 23.24. If thou return to the Almighty, job. 22.23 24. and shalt put away iniquity fare from thy Tabernacles. Then shalt thou lay up Gold as dust, and the Gold of Ophir as the stones of the brooks: Yea the Almighty shall be thy defence: and thou shalt have plenty of Silver. But here we see the quite contrary: for in stead of gathering here is scattering: in stead of building up, here is pulling down: in stead of plenty, here is scarcity: in stead of fullness here is emptiness. Again we read in holy writ of a reward of the righteous, Math. 6. Yea here in this life, Math. 19.29. They shall receive an hundred fold. And is this the reward of the righteous, 1 Cor. 3 to have their names written in the dust, and their glorious Lamp quite put out? what is become of all the Prayers, Alms, and many pious and charitable actions, performed by his honourable Ancestors? their gracing of true Religion with a most holy life and conversation? what is all come to this? All lost and gone? For answer of all these, Answer first it must be held as an infalliable ground: a truth without all contradiction which the preacher delivereth. Ecles. 2.16 As the wise man dyeth, so dyeth the fool: neither, Is love and hatred to be discerned by any outward thing whatsoever. Ecles. 9.2 Secondly, that as there are periods of Kingdoms: so are there of private and particular families. It was a question, that Pompey once propounded to a certain Philosopher, a sage wise man of those times (having lately before received by Caesar an unrecoverable loss and overthrow) why Caesar having so bad a cause in hand, and himself so good; yet Caesar should so mightily prevail as he did, and he fall in his righteous cause more and more under his adversaries victorious sword? My Lord (answered he) Sunt periodi Regnorum there are periods of Kingdoms; and it is probable that the period of the Roman State is come to an end; and that the manner of the present government will suddenly be changed; as not long after it came to pass. And so may I truly say by experience of particular families that they have their periods and one family passeth, and another cometh in the place thereof. Show me else what is become not only of those holy families of which we have such honourable mention in holy writ: but also of those families of whom Heathen records speak so honourably? The Syrgij, Appij, Fabiuses, Valerij, Bruti, and the like, that stood so much upon their Gentility, and eminents of blood, contemning all others, as Novi homines, new upstarts in comparison of themselves? If Families have not their periods: when we see it hourly before our eyes, this family cut off, and another coming in the place thereof: one ending and another beginning: so that what is come to this, is befallen to millions before; neither is it a new thing under the Sun. Eccles. 1.9 Thirdly, it must be remembered, that Almighty God passeth none of his promises, but upon a twofold condition. 1. His Glory: then 2. The good of the party. Now God always glorifies himself two ways: 1. In his Mercy. 2. In his Justice. First, in his mercy, in showering down his richest blessings upon the House and Family of the righteous man; Pal 85.10 so that within the walls thereof, mercy and truth do daily meet, righteousness and peace do kiss and embrace one another. Yea, those that by continuance in well doing, seek glory, and honour, and immortality: Eternal life is (saith the Apostle.) Glory and honour, Rom. 2.10 and peace, to the jew first, and also to the Greek. Secondly, in Justice in visiting of sin with an unpartial eye; not only on the Fathers, but likewise on their children: yea oftimes so hotly, that the Father sinneth, Jer. 31.22 and the child suffereth. The Fathers eat sour grapes: & the children's teeth are justly set on edge. Secondly, for the good of the party. And here it must be remembered, that it is a thing most usual with God our heavenly Father (intending the good of his servants: partly for their bodies, but principally for their souls) in disposing of these outward things, for special reasons best known unto himself, to seem after a sort to cross his own word and promise made unto them. So that whereas he promiseth health, they meet with sickness, length of days, shortness of Life: the Sun shine of prosperity, and behold they meet the sad and gloomy days of adversity: yea, it is ordinary with him to dispose of all sublunary blessings, as Queen Hester for a time bestowed her chiefest favours, not upon them she loved best; but upon him she hated most. For whereas Mordecay, her Uncle, and other her kindred, and nearest alliance were seldom named, or it may be hardly looked on, (as may without wronging the text, Hest. 2.10 20 not unprobably be gathered) Haman that cruel Tiger, and bloody enemy to her stock and Nation, hath in the mean while, what heart could wish; and all the honour done him, which so mighty a Princess could possibly bestow upon one that was her vassal and inferior. Or like old Isaac's dealing with his two sons, Esau and jacob, making on a Lord, and cockering him under his Wing: and the other (the true heir of the promise) he turneth out of his doors with his staff in his hand, to seek him a service, Gen. 28.1, 2, 3. upon which he might afterwards live by the sweat of his brows. Many more instances of Gods dealing with his children in this kind I could produce, which for brevity sake I do here omit: only I could wish we finding Almighty God walking in this ordinary way and course of his, that we should not by our uncharitable surmises, and rash conclusions, either too rigidly censure his righteous actions; or measure at all his blessed steps, by the rule and compass of our shallow reach; remembering that there are Arcana Providentiae, secrets and mysteries of Divine providence, into which, with the strength of our dazzled eye, we are no way able at all to pierce. So that we may think, yea, verily believe this or that to be the true cause and reason of this, or the like heavy accident, and yet be nothing so, but a mere fantasy of our own. And truly this have others done before us, (standing upon Record in holy writ) who verily believed they had as sure a ground to walk upon; and as much reason to judge in diverse cases, as we possibly can have, and yet when matters came to scanning, were miserably deceived. For instance, to take 2. or 3. examples (amongst many) who would not have judged the blindness of that poor man, john. 9 who wanting sight from his birth, and never beholding the Sun walking in his strength, had been either for his own, or the sin of his parents? and this was the opinion of most, as may appear by the Disciples words after. joh. 9.2, 3 Master, who did sin, this man, or his parents, that he was borne blind? But Christ tells another reason in the verse following. Neither this man, nor his parents: but the true cause (saith he) is this: that the works of God should be made manifest in him. Or secondly, who would not have thought that the true reason, why Almighty God shortened (as he did) the days and life of that young noble Prince, the hope of the ten Tribes, and honour of the house of jeroboam, had been the fierceness of his wrath bend against that ungodly Family, for the horrible abominations daily therein committed; but it is not the reason, that is alleged by the Prophet, but it is the goodness of the virtuous Prince (as he affirmeth) that occasioneth his untimely death: For so saith the Prophet Ahijah to the wife of jeroboam, masking herself in the weeds of another. 1 King. 21 13. Get thee to thine own house, and when thy feet enter into the City, the child shall dye, and all Israel shall mourn for him, and bury him: for he only of jeroboam shall come to the grave, because in him is found some good thing toward the Lord God in the house of jeroboam. Lastly, who would not have thought but some one or other sin committed by himself, or some of his Ancestors, had been the cause why josiah the mirror of Kings, fell in battle in the flower of his days by the sword of Pharaoh Necho, King of Egypt. True it is, that sin was one cause, and a main one, for sin causeth every calamity, (as the distemper of humours, every ordinary Ague) but this was not the true cause, 2 Chro. 35.25 and end that God aimed at, in his sudden death: but that by this means he being the sooner freed from trouble and vexation of heart, might enter his grave in peace, Isay. 57.1 and might not see the evil to come. From all which examples, two things by the way offer themselves unto us, worthy of our due consideration. The first is, that men in censuring Gods heavy chastisements, lightning on the backs of the righteous, do usually miss the true, and right end, in inflicting of the same, taking them as fiery Scorpions of his wrath; when as they are indeed, the fruits of his Fatherly affection toward them. 2 That when Almighty God performeth not his promise to his children, in regard of outward blessings; then his usual manner is to provide Heb. 11. Better things for them. For instance, when he denieth them this outward trash, and transitory riches, to give them Riches never fading, but always blossoming. He denieth them outward comfort, and filleth their souls with glee and mirth. They weep for a time, and laugh eternally. Lastly, hence we may learn, to be very wary how we do rashly pass our Verdicts in cases of this nature, for fear, least missing God's aim, we overshoot ourselves, and highly offend. But above all, that we take heed of playing the Cantharideses or stinking fly, where we see the least skin off, there to be sucking and opening again the scars and blemishes, that were long since healed with the blood of Christ: Crying out with those clamorous jews, Men of Israel, Act 21.28 these be the men: so we, these are the sins; that have procured wrath, and undone this Family. Nay brethren, let us rather hearken to David's blessing, Psalm. 41.1.2. Blessed is the man that considereth wisely of the poor, the Lord shall deliver him in the time of trouble. Colo. 3.14. And to that sweet counsel, that the Apostle giveth, Above all things my brethren (saith he) let us put on love, which is the bond of perfectness. So shall we with her fair mantle, not only cover a multitude of sins: but construe things in a better sense, 1 Peter 4 drawing our conclusions, not from hatred, but from a far milder Root: namely From the love of God, 1. To this young Gentleman himself. 2. In him, to us all. 1 1 To him. 1 1. In taking this noble plant, from the evil to come. 1. Of sin. Isay 57.1 2 Of punishment. 2 2. In providing for him a Richer, and more noble inheritance, even the sure mercies of David. Isay 55.3. Isay 55.3 2 2. To us all; if fairly we can draw honey out of the Eater; and wholesome instruction out of the dead carcase of this dead Lion: as God grant we may. Fourthly, it must be remembered, that though the name of the Family in Suffolk, be quite extinguished, yet that the Family itself is not (blessed be the name of God) utterly destroyed. It is fall'n here; but it flourisheth elsewhere. For amongst many other outward blessings, wherewith Almighty God marvailously enriched the Grandfather of this young Gentleman, he added that of josephs'; Gen 49 25 namely, Vbertatem uberum & vulvae: the blessing of the breasts, and of the womb: So that he had Numerosam prolem, plenty of children, two Sons, and seven daughters, a goodly off spring; and which increaseth more the blessing, not one of them but was the choicest shaft of a thousand. Certainly, Psal. 126. he need not be a shamed: For he might speak boldly with his Enemy in the gate. Now in the younger son of that honourable Knight (younger) I mean, than his Brother, but deserving indeed the Elders place in any Family of his degree) is the ancient and Worshipful name of this Family still continued: and being rich in Sons, with the Favour of the Almighty is like, for many ages so to be. And beside, it is the masculine, and manly blood of the Lukenors only here in Suffolk; which by the untimely fall of this flourishing branch, is thus perished as we see, and quite dried up: otherwise much of that honourable blood runneth yet along (although in a milder strain) through the pure veins of those three truly virtuous Sisters, no ways inferior to those daughters of Zelophehad: yea, Num. 27.1 besides these, there is a little Ruth left, a pledge of his love to his dear wife, and now sorrowful widow, who, although a daughter, yet by the pious and religious education of that wise and virtuous Gentlewoman (her mother) we are to hope, will in Gods good time, build up again this decayed and shattered family of Elimelech. Fiftly, and lastly, to close up all in a word, we must not be ignorant, how that most of the richest promises which our heavenly father hath in his great love and free mercy made to his dearest children, are not usually and ordinarily fulfilled here in this life. Sometimes they are, but commonly they are not: and if they be, yet but in part, for the full recompense is reserved till afterwards. 1 Cor. 15. And if it were not so, of all others (saith the Apostle) we are most miserable, as the truth is, they had been. Their holiness and piety being accounted no better than madness and folly, and their whole religion, Exitiabilem superstitionem, unde cuncta atrocia et pudenda confluunt: A damnable superstition; and the mother of all villainy. And that we may see this yet the better, let us, I pray you, look a little into the lives of some few (omitting multitudes) of the choicest servants of God, and see their reward here in this world. And first john the Baptist, a great Prophet, and one of a most austere life, and unspotted conversation, the forerunner and bright morning star, making way for the Sun of righteousness arising in his full strength: what was the reward he reaped for all his preaching, and pains taking in the Church of God, his thundering out of judgements against the wicked, without all partiality, and promising mercies to the true penitent and afflicted soul? surely to have his head struck off from his shoulders at the command of an arrant strumpet, and his body to be cast forth as dung upon the earth: only here was his comfort, Mat. 10.40 that at the last he should not lose the reward of a Prophet, Mat. 10.40. Again what was the reward of them of whom we have such honourable mention a Heb. 11.38 whose names deserve golden letters, persons of whom the world was not worthy, surely after all their fruits of a lively faith, their love, their zeal, their constant confession of the name of Christ; was it not to be tried with cruel mockings, and scourge, to be tortured and horribly tormented, to be sawn asunder & slain with the Sword? Only here was their comfort, that in the end they should obtain a joyful resurrection. What lastly was that reward of that good Emperor Hen. 7. after he had with a deal of care and trouble, not only reform many disorders and abuses in the Church and public state, but also had mightily daunted and brought under, the haughty courage of the Guelph's faction. But at last, to be poisoned (at the receiving of the blessed Sacrament) with an envenomed Host, which a traitorous & detestable monk of the order of St. Dominicke gave unto him: the which Fact of this bloody Monster, as it ought of every Loyal heart to be abhorred and detested, so ought the Patience, and assured confidence of this most Christian Emperor, to be highly Magnified, and to the Heavens extolled: who as the story saith, finding the poison (immediately upon the receit thereof) working in his bowels, and thereupon death approaching, commanded instantly the Villain to be brought before him; and thus without all passion spoke unto him: Tu calicem vitae invertisti mihi in mortem: quare o Domine fuge celeriter; nam si inimici, etc. O faith he, thou hast turned to me, the cup of Life, into the cup of Death: Wherefore fly; for if our Friends lay hold on you, you are sure to dye a most miserable death: and repent you. Ego enim moriar secundum voluntatem Domini: tu vas ira fuisti, etc. It is the will of God, that I should die this kind of death; but thou hast been the Vessel of his wrath unto me, etc. By all which examples (omitting thousands) it appeareth plainly, that the principal reward is reserved till afterward: and hitherto serve these and the like comfortable promises. Rev. 2.10 Be faithful unto Death; and I will give thee a Crown of Life. And again, To him that overcommeth, will I grant to fit with me in my throne, even as I overcame, and sit with my Father in his throne. And Chap. 22.12. Behold, I come shortly, and my Reward is with me. Rom. 2.6 And, Who will render to every man according to his works. The truth of all which, apprehended by a lively Faith, maketh the blessed Apostle Paul, to cry out with that plerophory, and full assurance that he doth. 2 Tim. 4.7, 2 Tim. 4.7.8 8 Certamen illud praeclarum decertavi, cursum consummavi, fidem servavi. Hactenus, etc. I have fought a good fight, I have finished my course, I have kept the faith. Hence forth there is laid up for me a Crown of righteousness, which the Lord the righteous judge shall give me at that day: And not to me only, but to them that love his appearance. And to that end our blessed and gracious father daily giveth to all those that are his chosen sons and servants, not only the eye and hand of faith, whereby they both see and also apprehend the precious promises of bliss and happiness made to them, but withal he giveth them the sure Anchor of hope: by which (it being fastened upon that mighty rock the Lord Jesus Christ) they stay themselves with an assured expectation of the fulfilling and fruition of them, either here, or in heaven; in this life, or that to come. And for the further clearing the truth of this, I shall not offend (I trust) if I show unto you how near the Heathens come to us in this point, by relating unto you a story which I have formerly read in one of their writers; who though a Heathen, Plutarch. consolat: ad Apolonium. yet of honourable esteem to this day amongst us. The story then in a word is this. Upon a time (saith he) a complaint was sent from the Lands of the Blessed, to the judges of the Superior Courts, about certain persons sent thither, who formerly had lived impiously; humbly entreating, that this abuse thus offered to them, might speedily be redressed, whereupon these unpertiall judges taking the business into their serious considerations, found not only the complaint to be true, but withal the reason and cause thereof: which was, that judgement and sentence was passed upon men here below in their life time. Whereupon it oft fell out, that many persons clothed with honourable carcases, riches, nobility, and other like dignities and advancements, brought many witnesses with them, who solemnly swore in their behalf, that they deserved to be sent into the Lands of the Blessed; when the truth was, they deserved the contrary: to avoid which inconveniency, it was decreed by an eternal doom, that for time to come, no judgement should be passed until after death; and that by Spirits only, who alone do see and plainly perceive the spirits and naked souls of such, upon whom their Sentence and Uerdict was to pass. That so of what estate and condition soever they were, they might receive according unto their works. By all which, it plainly appeareth how fare the Divine eye of this natural man led him; surely unto the true finding out of a Divine and heavenly truth, which is, that neither definitive sentence is to be passed upon any here below, nor that any whatsoever shall receive his full reward of that he hath done, whether it be good or bad, till after this Life. And so much in way of answer to the Objection. And now a word or two of his Life and Death. Neither must it be imagined, that entreating of the same, I intent any large Discourse of him, as of one going to his grave in a full age, job. 5.26 as a rick of corn coming in due season into the Barn (and the glass of his life being fully run,) but I must measure myself, by that short life of his; a minute, a shadow, yea, the dream of a shadow quite vanished and gone, before one can scarce tell twenty. For if the holy Prophet David living the age of threescore years and ten, compareth his life unto a shadow. Psal. 108.28 Psalm one hundred and eight, verse twenty eight. I am gone like a shadow (saith he) that declineth, and am tossed up and down like a Grasshopper. Then surely the Life of this young Gentleman, scarce attaining to one of the three, cannot be so much as a shadow, but must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mere dream of a shadow, of no long continuance. According to which, my purpose is to abreviate and shorten my Discourse without multiplying many words, or telling you wonders and strange miracles: showing you rather what he was like to have been, than what he was; and by a small taste, giving you to understand how precious this Wine would have been, had it by age and continuance been throughly purified and refined. Briefly then will I show unto you, his honest, devout, holy and Christian Life, and condition, was somewhat above the ordinary garb and fashion of Gentlemen of his age and quality, which may appear not only by Religion truly implanted in his breast, but by many moral Virtue's and Virtuous morallities; like so many sparkling Diamonds, spreading their light abroad, and shining clearly in his path of Life. And first for his Religion, my only desire is, that all may know that (which he himself would by no means hide) that the religion he embraced, was the Protestant-religion, which himself sucked in with the milk of his Nurse: and which most of his Ancestors these many ages constantly professed. And as with his mouth he confessed unto salvation, Rom. 10.10. So with his heart he believed unto righteousness: neither crossing, much less condemning by his contrary course, the blessed way wherein his Fathers formerly walked: but upholding rather, and continuing their honourable memory, by his own virtuous life and conversation; as may appear by diverse instances, which I will rather number, then insist long upon. And first, his exceeding great delight that he had in those holy exercises of Prayer, and reading of the Word, morning and evening in the family where he lived, from which he seldom exempted himself, except it were upon urgent occasion. Secondly, his high esteem that he had, as of private prayers, so of public, giving precedency to the same, before the other, as having more precious promises annexed to them. Thirdly, his Assiduous and diligent resorting to the public preaching of the word of God; wheresoever wisdom was pleased to open the gates of her fair beautiful Temple unto him. Fourthly, his religious and Christian behaviour, when he was present at the Church; not carrying of himself as a severe censurer, but as a devout Auditor, not as though Almighty God was beholding to him (as most imagine) for his bodily presence, but as one infinitely indebted to him for his divine and sacred ordinance. Fiftly, his love and hearty affection to all good Christians in general, as fellow heirs and copartners with him in that rich inheritance. Sixtly, his reverend regard that he had of such ministers as he knew to be faithful and diligent in their places: honouring the Elder as Fathers, 1 Tim. 5.1 and the younger as Brethren. Seventhly, in avoiding (what he could) the Society of wicked and deboished persons, or if he were by occasion driven amongst them, then in the speedy freeing himself from them, as soon as conveniently he could, without giving offence or show of incivility. And thus could I go on in numbering many more; but I will stay a while: And the reason is, for that me thinks I hear some of the spider-catching rout, whose religion principally consisteth in searching the lives of those in whom they see any eminency (above themselves) thus secretly, and underhand whispering together. This that hath been spoken already of the virtuous life of this young Gentleman, is something, but no great matter: for we looked for fare greater things than those, and more flourishing fruits of his Faith. Just Naaman like. What no more but this, wash in Jordan seven times, and be clean? I had thought (saith he) he would have surely come out, and called on the name of his God; and have stroaked his hand upon the place, & so have recovered the Leprosy, 2 King. 5. verse 10.11. Now to answer such as these, in a word or two, as persons not deserving many. First, it cannot be denied by the most malicious detractor, but that the things before mentioned (if there were no more) do sufficiently manifest, that this Gentleman's faith was not vain, jam. 1.26 nor his religion verbal. Secondly, it must be considered, that circumstances do usually much alter the state of the question, in things (otherwise) of the same nature and condition, for instance: A River to have the springs open, and the waters running with a full stream, when the time of the year serveth fit, and all other streams are likewise full, is no great matter, nor is much regarded: but to have a River like to Nilus in Egypt, when all other Rivers are flattest, then to rise most, and swell, is a matter of great admiration; and calleth for the clear eye of the naturalist to find out the true cause thereof. Again, for a Tree to flourish in the Spring, and be fruitful in Summer, when all other Trees beside have on their best and richest Robes, is not worth the mentioning: but for a tree in the dead of winter, when all other trees do fade and cast their leaves: then to hold her colour, her sap, and fruitfulness, is a glorious sight; and carrieth with it 〈◊〉 a kind of wonderment and admiration. And so for a young Gentleman, being under the Ferula of a sharp Tutor, or the frown of a severe Father: his whole living depending upon his father's love: for him to walk smoothly (and it may be religiously) is a commendable thing: and yet not greatly to be trusted; seeing it may spring from a bitter root, and to be done to a sinister end. But for this young gentleman, having no Father to threaten, or Master to be controlled; borne unto a great estate, and part thereof already in his own possessions: being in the lust and vigour of his youth, and living in a royotous and licentious Age: For him (I say) to walk as formerly I have showed, cannot, (I trow) considering these and many other the like circumstances, but be judged of him that hath the least spark of charity in his breast, as the fruits of a religious heart, and worthily deserving highest praise. But leaving these, and so return back again where first I met this clamorous generation, I will add unto the former fruits of faith, four other noble and commendable virtues. The first whereof was, his humble and courteous carriage, and demeanour towards all, even those of the meanest and lowest degree, not looking on them, as the fashion of the Gallants of our Age is (as upon dogs) not upon men and women; of the same nature, flesh and blood, reasonable souls, wrought and framed after the same glorious Image; but whatsoever he was, he had a courteous welcome from him, the hat gently vailed, and the hand of respect and love reached forth unto him: Showing herein not only a fruit of the Spirit Galathians ●. 22. but himself a right Gentleman; seeing that Humility or Courtesy is Soror nobilitatis: the Sister of Nobility: and as one of the ancients further speaketh, Mater nostrae philosophiae; the breader and mother of Christians Philosophy, or rather true wisdom and religion. The second was his modesty, appearing not only in his maidenly countenance, but in his whole carriage and conversation an excellent virtue in him, and much to be desired in these impudent days of ours, wherein blushing is held the essential mark of a base and ignoble Spirit: and an whore's forehead is reputed the only rare feature and especial grace: Phil. 4.5 whereas St. Paul in the 4. of the Phil. 5. teacheth the Phillipians another lesson, willing them to themselves, as with other virtues, so (saith he) with modesty. And an ancient Father saith, that modesty is Ornamentum nobilium, & nobilitas ignobilium: the noble man's beauty, and the poor man's dignity. Yea, the Lacedaemonian state, and Commonwealth, received it as a Maxim and main principle from Lycurgus their Lawgiver, that above all things, they should accustom their youth to bashfulness and modesty. He only by the light of nature finding, that which daily experience teacheth us: that impudence and boldness in youth, is an evil sign, and the breeder of much vice and vanity. The third Virtue was his temperance, fit to be joined with the former, not only for that modesty and temperance (as the heathen could say,) in eodem choro sunt) are companions in the same rank: but for that the Apostle describeth them as loving sisters, daughters of the same Spirit, walking hand in hand together. Gal. 5. Now this temperance of his appeared (as in other things) so likewise in these two. First, in his ordinary habit & attire, which although it were fare from baseness, so was it usually much lower than the height of his means, he rather respecting that indumentum fidej, the inward clothing of the mind, than the outward clothing of the body, and himself to be an ornament to his , rather than his to be an ornament to him. Secondly, it appeared in keeping himself free from three raging sins, overflowing the banks of Modesty and Temperance in this age of ours, viz. 1. Swearing, or blasphemy. 2. Ebriety, or Drunkenness. 3. Venery, or uncleanness. In regard of all which three, his innocent and spotless life, was such, as the blackest tongue can no way soil or blemish his blessed memory. Yea, let it be written in Cedar tables, or in golden letters upon his Tomb or Hearse, to his eternal and immortal praise, that when these sins most raged, then was not he with them, the least way touched; but like a blessed River, kept himself in his pure stream, from being infected with this brackish and overflowing Ocean, which to too many are overwhelmed in, in these our sinful days, and perilous times. The fourth and last Virtue of his (wherewith I will bond my discourse this way) was his liberal and bountiful disposition, witnessed both by many charitable actions of his, to diverse whom he knew stood in need of his present help: as also by many worthy and cheerful promises of his future help & favour, both to his tenants, and also his poorest neighbours. The consideration whereof, together with his hopeful life begun, & so untimely ended, causeth this general sorrow which we see in all, especially in those formerly mentioned: it being a received opinion (as well it might) that through the Almighty's help, he would suddenly have raised again the name and honour of his ancient Family: not suffering his Father's house to stand, (as most of our gentlemen's houses do now a days) like a painted Mercury in the way, to tell the Traveller whose formerly it was: Or else like a wrack upon the Sea, to discover only where that noble Lady Hospitality fatally perished. And this shall serve to be spoken of the first act of his Life: I will now come to the second, and therein speak a word or two of his Death (the which being briefly done) I will then draw the Curtayn, and so conclude this sorrowful Scene. In the very entrance whereof, methinks I find a wonderful correspondency and agreement, betwixt his, and the death of other of his next and honourable friends: as for example, 1. His Death was painful, and somewhat contagious, occasioned by the small pox, a disease fatal to that Family. 2. His death was sudden, & very dolorous. 3. His Death was full of Piety, and exceeding Religious. 1. In the first, you have the Death of his grand father, and grandmother. 2. In the second the death of his Father. 3. And in the last, the death of all three: or if you will, the death of the Righteous. So that a man may safely say, of his Life and death, compared with theirs, as that holy King David long since spoke of saul's and jonathans' (the Father and the son) 2 Sam. 1. 2 Sam. 1 They were lovely and pleasant in their lives, and in their deaths they were not divided. But leaving this, and looking yet more narrowly into his Christian end: we cannot (if we do but hearken to the credible report of those who were continually with him, from the beginning of his sickness, to the delivering up of his last breath,) but take special notice amongst many other, of these two things right commendable in him: 1. His admirable patience. 2. His true and hearty repentance. The one, in enduring; the other in desiring: the one in performing; the other in promising. And first for his Patience, it was such, that considering the tenderness of his Age, the frailty of Youth, and want of experience in sickness, that (as it is generally reported) it was a matter of great admiration to all about him. For however our heavenly Father gave way (as it seemeth) to the disease to fan and winnow him, as Corn is fanned and winnowed to the utter-most: yet did he in the mean while so support and stay him with the hand of his Mercy, that neither his hope lost her hold, or his faith failed. So that howsoever the outward man suffered, yet the inward man was renewed daily. 2 Cor. 4.16. 2 Cor. 4.16 How ever his body was not his own, being under the hand of a sharp Chirurgeon, Luke. 21.1 yet in patience he did possess his soul: of all which he gave sufficient testimony, both by his mild and sweet behaviour; as also by his comfortable words, and Christian language. For here were no impatient speeches, no murmuring and repining, no crying out upon the disease: no accusing of secondary causes, but a patiented silence, interrupted, now and then, with short prayers, and Divine ejaculations: wherein he craved at the hands of God, either mitigation of his pain, or supply of strength, either to be eased, or graciously to be supported. And here we have an Emblem or a pattern of true Magnanimity appearing plainly in this, that when the storms of temptation and trouble raged most, and these sharp cutting winds blew loudest; yet he carried himself, so close under the shield of Faith, that he was not at all daunted, or driven from that obedience which he did owe to God; or his duty towards his neighbour. The which, as it is a noble and excellent virtue and quality of the spirit; so was it (questionless and without doubt) much helped: 1. By the true sight he had of sin. 2. By the true sense and feeling of the Love of God towards him. And first for sin, if a man do but seriously (as I doubt not, but this Gentleman did) weigh and ponder in his heart, both the number of his sins (being indeed without number) as also the nature of them, not only crossing, but also, violating the pure Law of an infinite God, and so deserving an infinite punishment: he surely cannot but with a patiented and contented mind bear and endure these short and light afflictions: how ever bitter for a time, yet bringing with them in the end, the sweet fruits of righteousness: Crying with the Church, Micah 7.9. Mich. 7.9 I will bear the indignation of the Lord, because I have sinned against him. And Lam. 3.22. Lam. 3.22 It is the Lords mercy that I am not consumed. And again, Patior domine quia peccavi, & patior ut non peccarem: (as a holy man speaketh) I know sweet God, that I suffer for that I have sinned. And again, I know that I suffer, that I might not sinne. These are the files, whereby thou dost labour to scour my heart, and cleanse me from my sins: and this is the Gall and Wormwood wherewith thou dost strive to wean me from the pleasant paps of this world, and make me wholly distaste the pleasure of this wicked and sinful life. The second is, the sense and feeling of the love of God, which questionless, had a main and principal stroke in putting this Gentleman on (as he did) to drink so willingly of this bitter cup. For, as soon as ever the love of God doth but once diffuse, and shed itself abroad into the hearts of any his faithful servants, then presently such abundance of heavenly strength, and vigour, joy, and comfort doth enter with it, that he feeleth not at all the burden of affliction; or if he do, he findeth it very light. He feareth not the fiery trial, for well he knoweth, that though the hardest cometh; yet will it in the end work out for his good, as a Fatherly correction, no final destruction: yea, triumphing in a glorious manner, he saith to Death: Where is thy sting; or what hast thou to separate me from the love of God? 1 Cor. 15 Rom. 8.35 joh 5.22 For as for destruction, I laugh at it, neither do I fear the Beast of the field. job. 5.22. And hence is it, that Daniel was so courageous and bold for the service of God, Dan. 6.10 that he durst open his window at the time of prayer, though the den was open to swallow him, and the hungry Lion's ready to devour him. Hence again was it, that the three children with such magnanimity and spirit so slighted the Tyrant's ungodly command, saying as they did. Dan 3 16. We are not careful to answer thee in this matter, neither do we care what thou canst do unto us: For our God whom we serve is able to deliver us, and he will deliver us out of thine hand: Dan. 3.16 But how ever assure thyself o King, we will not serve thy gods, nor worship thy golden Image which thou hast set up. Lastly, hence was it, that those most noble confessors Dionysia and Victorianus so constantly, and with such an undaunted courage, endured those unmerciful torments and scorching flames of Martyrdom. The one crying out, De Deo sum secura, cruciate ut libet. I am sure of Christ, a fig for your torments. The other, securus sum de Christo Domino me●●haec dicite regi vestro, etc. I am resolved of the love of Christ my Lord and my God: and therefore tell your King from me, that I weigh not his torments a rush. If then the love of God was so strong in these, no marvel then, that this young Gentleman feeling the same in his tender heart, so patiently and with such contented mind, passed through not only the bitter Symptoms of his cruel malady, but also through the shadow of death itself: For Love (saith the Church, Cant. 8.6, 7. speaking by her own experience) is so strong, that death itself cannot quell it, nor all the water in the Ocean quite drown it. But leaving this, let us come to the second, namely, his true and hearty repentance. For the clear demonstration whereof, it must be considered how the Spirit of God in the holy Scriptures, mentioning true repentance, doth commonly use two words in themselves very significant and full of divine expression. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first whereof signifieth an after wit. The other an after sorrow. By the one, understanding a poor penitent looking back upon his former course of life, and then finding how he hath been gulled by Satan, deluded by the World, and beguiled by the deceitfulness of his own heart; he cryeth out Heu miser! quot mala feci? Alas wretch that I am! What evil have I done? and thereupon looketh for time to come more narrowly to himself. By the other setting forth a sorrowful creature striking on his thigh, grievously vexed for his sins past, ask pardon, and promising a new life. In the first of these we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jame. 3.17 That wisdom from above. james 3.17. In the second we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that sorrow toward God; and in both together (mixed with faith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that repentance never to be repent of, 2 Cor. 7.10 2. Cor. 7.10. An example of both these meeting together in one, we have in this young Gentleman, as may appear plainly by the circumstances following. The first was his speedy and timely casting off the world upon the first arrest of his sickness, together with the vain pleasures and delights thereof; speaking by his practice unto her, as that Heathen Philosopher spoke unto his rich treasure, when he was about to cast it into the Sea: Abite a me pessimae voluptates, ego vos mergam, ne mergar a vobis. Away from me ye bewitching pleasures, I will drown you, that you drown not me: or rather as they are foretell to speak to their Idols, Isa. 30.22 throwing them away with a kind of detestation. Isa. 30.22. Apage cuique eorum, etc. Away, get you hence fawning world. Thou painted jezabel, and flattering Harlot, now do I see the conquest of thee in Christ is exceeding easy; my blessed master telleth me that he hath already overcome thee: joh 16.33 willing me to be of good cheer, and so I am: My soul magnifying the Lord, and greatly rejoicing in God my Saviour, being fully resolved that I at the last in him shall obtain the like noble victory over thee, that this young Gentleman hath done before me. The second was, the exact survey that he took of his former life, wherein however (blessed be God) he found not those Damnabilia peccata, as St. Augustine calleth them, from which (saith the holy Father) youthful age is seldom free; yet those that he found (although they were but aberrations only, and no impieties, delicta non facinora: weaknesses and infirmities; no flagitious offences; yet was he much troubled at the sight of them; oft crying out with righteous job: Paenitet me: and with that holy Prophet David Psal. 45.7. peccatum pueritiae mea ne recorderis Domine. Lord remember not the sins of my youth. Observe next his careful providing of his Viaticum or things necessary for his departure; his preparing and fitting of his Lamp with oil, and patiented expecting of the Bridgroomes call. In all which (as is the general report) his care was more than ordinary: neither was there any one thing in Heaven or Earth, which he so much desired, as he did that full assurance of his reconciliation with God, & to understand what that love of Christ was, that passeth all understanding; not that he doubted at all thereof, for he found the beginnings and fruits of the same (as formerly I have showed) already in his soul, mightily cheering up, and comforting thereof: only he desired yet more, that he might at the length be filled with the fullness of God. Eph. 7.19. Eph. 7.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the little infant that having but once tasted of the milk of the mother, is never contented, but mourneth, and cryeth until it be fully satisfied, and the belly filled therewith: or like the hunted Stag in Summertime, who finding a pleasant stream, having once tasted of it, is never satisfied until he hath sounded the bottom, and ducked himself overhead and ears therein: or rather like that fair Bride, (the Church I mean) Cant. 2.6. Cant. 2.6. who thinketh herself never sure of her spouse and love, until his Left hand be under her head, and his right hand doth embrace her. Life he simply desired not, and death he slavishly feared not, for he knew right well that which came first, should be his gain and great advantage. And because for want of sleep, and the malignant, and fiery working of his Disease, he feared much, lest any disorderly, impatient, or profane speeches should pass from him, to the dishonour of Almighty God, and grief, and sorrow of his Friends about him: His request therefore was hourly to God, for Christ's sake, to set a watch before his mouth, and to keep the door of his lips. And if at any time it happened (as seldom it did) that his brain being somewhat overheated, he a little swarved from the right rule, and so forgot himself: his manner was, after the violence of the fit was over, (upon inquire made, and the truth thereof found) humbly to beg pardon for the same, & with tears to bewail it. All the time of this sharp trial, and visitation of his, was, for the most part, daily spent, either in holy conference with such grave Divines as were continually about him for his soul's health, or in hearty prayers presented before the throne of grace, and poured into the golden Censure of the son of God; wherein earnest request was made unto the Father, that though this young soldier of his, were thus strongly assaulted, yet that he might so keep himself upon the legs of his Faith, that he might neither be foiled, joh. 23.10 nor yet led into temptation, and that though he were tried unto the full, yet that he might in the end come out like pure Gold. job 23.10. Neither did this blessed servant of God, hold it sufficient to have others pray for him, except he likewise performed the same duty himself; remembering well, that he that hath but once drunk a full draught of the River of Grace, it cannot be, john 7.38 but out of his belly must needs flow rivers of water of Life. The which prayers of his, were delivered with such contrition of heart, such Faith resting itself upon the promises of God, such patiented and humble submission of himself to the will of his gracious Father: that it was an admiration to all about him, to behold so tender a plant to bring forth such delicate and precious fruit. And thus while his body is here below, his soul is seeking after things above: his body a prisoner laden with gyves and fetters of his disease, his soul is at liberty, soaring up on high, and sweetly conversing with that blessed society in Heavenly places. The which it did diverse days together going and coming, till at last (like another Noah's Dove) it quite left his troubled Ark, and this tempestuous World, mounting up a loft above all earthly things, and seated itself upon the pleasant Mount Zion, Vbi moritur omnis necessitas: Vbi oritur summa faelicitas: where all want ceaseth; and all bliss increaseth: even that place where are those fragrant and delightful fields, replenished with all the trees of Myrrh, Frankincense, and Aloes, with sweet beds full of the richest and chiefest spices, Cant. 4.12, 13. where he daily feedeth, and so shall do till that blessed day break, and all shadows fly away. Cant 4.6 And thus have I as briefly as I could, without either wring or churning (being loath to lie for him, as a man lieth for his friend, Pro. 30.33 job 13.9.) set forth to you, the Life and Death of this young Gentleman. The which the more I think of, the more I cannot but highly commend that true honour of Wedlock, and mirror of widowhood, the noble and virtuous Lady (his sorrowful mother) for her religious and Christian educating of him, all his young and tender years; dropping then grace into his heart, and filling the same with Heavenly liquor, the pleasant scent thereof, never left him unto the last hour and minute of his life. Her extraordinary care this way, I shall not need at large to relate unto you, sith the whole Country round about, can sufficiently witness the same, to her immortal praise; only this I will say, that if the holy Scripture (as we know it doth) maketh such honourable mention of Bersheba, and Eunice for their diligence in teaching their Sons, Solomon and Timothy, in their tender age, the trade of their way. And again if holy Augustine ascribeth to his mother Monacha her tears and prayers (next under God) the ground of all the good, that after so many wanderings and wanton actions of his, at length appeared in him. And lastly, if Cornelia be so highly remembered in the Roman story, for bringing up those famous Gracchi her sons so carefully as she did in their infancy and growing years, making her the mother not only of their natural lives, but also of their virtuous living, and Heroic demeanour: I cannot see why his worthy Lady should not have the like honour, and high respect at the hands of all, for the religious care over this her son, from his birth to his last breath. And therefore being so, however Almighty God, for causes best known to himself hath thus (as we see) taken away the subject of her desired and chiefest care, not suffering her lips scarce to taste the fruit of that which she with a deal of pains had so many years together carefully sown: yet may she herein comfort herself, that neither was her labour spent upon a barren or unfruitful soil, neither is her blessed son lost, whom Heaven hath found, but is there, whether we are daily travailing; resting himself under the tree of life, and satisfying his soul with endless pleasure: To which most sacred place, the Lord in his good time for his Christ's sake bring us all, Amen. And thus have I at the length finished the first part, of this my intended discourse, wherein (I must needs confess) the unfeigned love I did always bear to this noble plant, hath, I know not how, put words into my mouth, and thrust me on to a unwilling tediousness. Leaving him therefore in the arms of Christ, I will now with what speed I can proceed to the handling of that portion of Scripture: whereof (by God's gracious assistance) I mind to treat of, the latter part of the time allotted me. And this you shall find written Isa. 26.19. The words are these. Thy dead men shall live: even with my body shall they rise. Awake, and sing, ye that dwell in dust: The text. for thy dew is as the dew of Herbs, and the earth shall cast out the dead. FOr the more orderly handling of which words, my purpose is to observe this order. First, to speak something of the Chapter in general. Secondly, having once cleared the Text, to take it in pieces, and to speak of every particular part by itself. Now, in speaking of the Chapter in general, I will, First, briefly touch the manner, that the prophet useth in indighting of it. Secondly, speak a word or two of the matter or subject thereof. And first for the manner: it is not the same with most of the former Chapters; but is expressed and set down in a differing style, they in prose and this in verse: For in all the former Chapters (save only the first) we find (as he that hath the least skill in the Text knoweth) the holy Prophet delivering his matter in prose; however, full of divine trops, and heavenly expressions. And in this Chapter together with the first, we find him so possessed, and rapt up with the unspeakable love of God toward his Church, that he thinketh the highest strain low enough to express the same. And therefore delivereth his mind, not after his wont manner in plainness of speech, but in a high and stately verse: that so divine consolations might come like the sweetest Nectar, carried along in Golden pipes to the hearts of his hearers: For things delivered in verse, First, work better on the fantasy, than such as are delivered in prose. Secondly, come neetlier, and more richly apparelled unto the understanding. Lastly, take a great deal surer hold upon the memory. And therefore the blessed servants of God, and holy Prophets and Prophetesses, Exod. 15.1 etc. judges. 5.1 etc. 1 Sam. 2.1 Moses and David; Deborah and Anna, etc. when they would preach and set forth to the World those Magnalia Dei, those wonderful deliverances and favours of GOD to his Church: that they might take the deeper impression in the hearts of all, expressed them in sacred Verse, whence questionless, those Sibyls likewise: and those ancient Lawgivers in elder days, borrowed their mould, and pattern in penning their Laws, and prophetical conjectures in Verse, not in Prose. The greater shame therefore it is, for many in these days of ours, to abuse that divine gift as they do: fitting David's Harp to every fiddling tune: and abusing the Bowls of the Temple, to the service of Bacchus, and drinking healths to Abaddon. But leaving the manner, let us come unto the matter, or subject, of this heavenly song, from the 1. verse to the end of the 19 In all which is contained much variety, and matter of great discourse: For there we have to mention some two or three things, amongst others very remarkable. First, a description of the true Church of God: namely: 1. A City full of power. 2. Citizens full of piety. 3. City, and Citizens, full of all felicity. Secondly, we have spiritual boastings. 1. Of the faith of the children of God. 2. Of the holy use that they made of their afflictions above wicked and profane worldlings. Lastly, a spiritual cordial, or rather unspeakable comfort, afforded to all the true children and servants of God, that the Lord will when time seemeth fittest, deliver not only them, but theirs, not from light afflictions, but from the greatest: yea the whole Israel of GOD out of all his tribulations. Psal 25.22 And this latter, is that which the Prophet principally delivereth in this 19 Verse (which I have read unto you): The true meaning whereof, that we may find out the better; it must be remembered that the Children of God; members of the true Church, apprehending by the eye of faith, that great trial and sore affliction, namely the Babylonian Captivity, so universally proclaimed, by all the holy Prophets of the Lord now approaching, and near at hand, were at this time in great dolour and perplexity of mind: And blame them not; for what one outward trial can be imagined, of a more cutting and corrosiving nature, to the heart of man, than Captivity is? sith by the means thereof; a man is usually at once deprived of all his joy; and of a freeman turned to be a slave: Those dulcia arva and native soil, where first he took his breath, he seethe no more: and if he doth, it is with an heavy heart; yea, Riches, Wealth, Honour, together with religion (dearer than his life) are straightway lost, whilst he himself like the basest abject, embraceth the feet of the proud and disdainful conqueror. The horrid sight whereof, putteth the Prophet jeremy into such a bitter passion, that he cryeth out, as you may see, jer. 14.22. jer. 14.22 Viscera mea: Viscera doleo, etc. My Bowels, my Bowels: I am pained at the very heart, I cannot hold my peace, because thou hast heard o my soul the sound of the Trumpet, and alarm of War. And our Prophet Isay likewise, as may appear by those his words Chap 22.4. Look away from me I beseech you, for I will weep bitterly, labour not to comfort me, Isa. 22.4 because of the sp●●ling of the daughter of my people. If then such mighty and valiant Captains as these, began at the sight thereof to quake and tremble; what shall we then say of the common Soldiers? certainly, their fear must needs be Panical, and they exceeding affrighted. To help and cure which, it pleased Almighty God, not only to inspire the breast of this sanctified and holy Prophet of his, with the clear light and understanding of his diterminate Counsel, and decree herein: but also to fill his pen with sweet and comfortable predictions, all tending this way; that this great affliction and trial of theirs, should only be but for a time, and that after the space of 70 years, they should shake off the yoke of captivity and bondage from off their shoulders; now for that this was a thing hard to be believed, and altogether impossible in their weak conceits, as may appear by their words. Behold, Ezek. 37.11. (say they) Our bones are dry, our hope is gone & we are clean cut off: we find not only the Prophet Ezekel in the forenamed chapter; but our Prophet Isay in the verse that I have read, labouring from God to settle & establish their wavering and doubtful hearts in the truth thereof, both by a strange vision, as also by an invincible argument taken from the Resurrection of the dead. The which, as it is a main principle in true Christian Religion, being an Article of our Faith, a Maxim in Divinity, embraced of all the whole Society of God's faithful servants; so being certainly believed, and by the arm of Faith embraced, as an infallible and undoubted truth, it will so strengthen and cheer up the heart of him that is the servant of God, that he shall neither fear the most fierce and fiery trials: nor yet question any of the promises of Almighty God, how difficult, & even impossible soever they appear to a carnal eye. For instance: whence was it that Abraham, that blessed patriarch, with such constant Resolution expected, that in time he should embrace a son, how ever the course of nature cried loud against it: Rom. 4.17 was it not (as it is plain, Rom. 4.17.) for that he that promised, was He that raised the dead, and calleth things that are not, as though they were! Whence again was it, that holy job, that meek and humble servant of Christ, with such admired patience endured the stripping of all his goods; the loss of his children, and the removing of his hope from him like a Tree: was it not (as he himself acknowledgeth, Chapter 19 job. 19.15.26. verse 15.26.) For that he was resolved that his Redeemer lived, and that at the latter day, he should see God in his flesh? Whence, (lastly) was it, that Moses esteemed the reproach of Christ, greater than all the treasures of Egypt: was it not the fight he had. Heb. 11 Hebrews the eleventh Chapter: of him that was Invissible, and assured hope of the recompense of reward, after this life. No marvel then, that our Prophet (as I said) laboured to settle the minds of this dejected people, with an argument taken from the same: It being full of comfort, as also forcible to persuade; drawn (as you see) a maiore ad minus, from the greater to the less: The nature of which, that we may find out the better, we will in this verse consider these two things. 1. A Consolation. 2. A Reason. First, the Consolation, is no other than a joyful conclusion, taken and drawn (as formerly was showed) from the resurrection of the dead; in these words: Thy dead men shall live, even with my body shall they arise: awake and sing ye inhabitants of the dust. The reason is laid down in way of Fortification, or strengthening of the consolation, in these words. For thy dew is as the dew of herbs, and the earth shall give up her dead. In the Consolation we find, 1. That there is a resurrection of the dead. 2. The manner of the same. In speaking of the first, we will observe two things: 1. The truth of this Article; that there is a Resurrection. 2. The quality of the persons that are said to arise, in these words: Thy dead men shall live. For the manner of the Resurrection, we find it, 1. Very beautiful. 2. Very Joyful. The first in these words, With my body shall they arise. The second, set forth by a kind of rhetorical passage or Apostrophe, or turning of his speech to the Dead, willing them to awake and sing. Secondly, the reason is no other than a forceable argument taken and drawn from the virtue and power of the Resurrection of Christ, which in the end willbe the same to the dead, that the Dew is to the herbs, filling and enforcing the earth to cast up her dead. Of all these things in order, and very briefly. And first of the consolation in general: that there is a Resurrection of the dead, in these words: Thy dead men shall live, etc. The which as it is a comfortable proposition, so it is delivered by him, not (as Tully delivered his conclusions of the contempt of Death) faintly and doubtfully, but with great confidence & fullness of assurance. And justly, whether we consider the universality of this truth, it being constantly embraced of the whole Church of God, throughout all ages: but likewise the antiquity of the same, it being enfolded in that first, and gracious promise made to Adam our Father in assuring him, Gene. 3.15. That the seed of the woman should break the Serpent's head. And hence it was, that Heva the Mother of us, Gen. 3.15 and all the living, having brought forth Seth, speaketh (as she doth) Gen. 4.25. Gen. 4.25 Reposuit mihi Deus Semen alterum, etc. Oh (saith she) God hath given me another Abel: He hath kept him for a time, and now at length hath restored him to me again. The like divine consolation, possessed (questionless) the believing heart, not only of Abraham, but of all the holy patriarchs beside, as may appear both by their servant and longing desire after the Messiah, whom they knew, was ordained by the Father to be the Resurrection and the life: as also, by the honourable testimony, that the Author of the Epistle to the Hebrews giveth of their faith herein. Cap. 11.13. Heb. 11.13. when he saith that They all died in the Faith, not having the promises, but having seen them a fare off, and were persuaded of them, and embraced them; and confessed that they were strangers and pilgrims on the earth, And therefore (saith he) verse 16. God is not ashamed to be called their God: for he hath prepared for them a City. This was likewise the comfortable doctrine, Exod, 3.6 which Christ our blessed Saviour preached in the bush to Moses Exod 3.6, as himself averreth. Mat 22.31.32. Mat. 22.31, 32. when he thus spoke unto him. I am the God of Abraham, and the God of Isaac, and the God of jacob. This was that which the Apostle Paul in all his writings published, affirming withal, both before the governor Faelix, and that honourable assembly. Act. 24.15.16. Act. 24.15, 16 That it was a main principle which put him on to have a pure conscience towards God, and towards men, and to account (as he telleth the Phillippians Chap. 3.7, 8. Phil. 3.7.8 ) those things that were advantage to him, but as losses, so that he might attain the resurrection of the dead. Yea, the holy Scriptures are not only plentiful in Testimonies proving the truth thereof; but in examples likewise, of persons dead, and some of them rotting in their graves, who have by the power of Almighty God been perfectly restored to life again; my labour therefore in further proving the truth thereof, may (I doubt not) be the better spared; especially considering it is an Article of our faith, universally received, of the whole Church of God, at all times and ages: Deu. 29.18 notwithstanding, if there be any here, in whose wicked heart, there is yet the root of Gall and Wormwood; so that when he heareth this, he blesseth himself in his froward and wicked course, as though there were no such resurrection, or further reckoning to be expected. Let such a one (if the book of God will not give him satisfaction) look abroad into the large volume of Nature, where questionless (if his eye be not too much dimmed with the fog and mist of Atheism and prophaines) he shall be sure to find the infinite wisdom and power of Almighty God, in ordering and disposing by the hand of providence many other things, (not unlike in nature, but altogether is impossible to the judgement of man as this is) to their several ends, which according to his eternal decree at the first he had determined. For instance: there shall he find the glorious Lamp of the World, (the Sun I mean) in the evening going down, having his beautiful eye closed with the shadow of the night; and himself quite covered over, with the thick and black mantle of the same, as with his winding sheet; and shrouded in darkness, continuing for a time, until his Creator mindful of his covenant (the morning approaching) raiseth him up again in such a glorious manner, that lo he cometh forth, Psal. 19.15. Psal. 19.15 Like a Bridegroom out of his chamber, and rejoiceth like a strong man to run a race. There likewise shall he see the Moon wasting and waning away, until at length she seemeth quite lost and gone; but within a few days after, he shall see her again, filling her horns with light, and the Heavens with brightness: There shall he behold the infant buried certain months in the womb of his Mother; but in the end, coming forth upon the stage of the World a glorious Creature, Cor. 15 and richly adorned with the Image of the Creator. There lastly shall he see, the Corn not quickened except it die, nor the trees and plants of the earth flourishing, until first they have endured a Winter's death. But if neither the Book of God, nor yet of Nature, can give such a cavilling, and athiestical wretch as this is satisfaction; I for mine own part shall give him over to the seat of Justice, to be answered as they were, Nehem. 13.2. rather verbere quam verbo, Neh. 13.2 with the fist of the Magistrate; then with any dispute or force of argument. And so I come to the persons that shall arise in these words. Thy dead men shall live. FOr the further clearing of which words two questions must of necessity be answered. The first is, whether these words do not cross those in the 14 ver. before going? For there it is said, Thy dead men shall not live: And here it is said, That they shall live: and that They shall arise: Now between live and not live, not rise, and arise, a man would think were a plain contradiction. The second question, is, why the Spirit of God termeth them, the Prophet's dead men, and not dead men in general, in these words. Thy dead men shall live. To answer both in order. First we are to know, that there is no contradiction, no saying, nor unsaying, between the words of my Text, and those formerly delivered in the 14. verse: For whereas our Prophet saith in the 14 verse. Thy dead men shall live: or as some will have it: They are dead, shall they not live, & c? or as others, High mortuj non vivent, such dead men as these shall not live. He pointeth out questionless wicked and ungodly persons formely mentioned in this Chapter: Such as our Saviour Christ aimeth at, Mat. 8.22 Mat. 8 22. when he willeth that officious Disciple to suffer, The dead to bury their dead. And on the other side by the word (Thy) (a plain note of difference and distinction in these words of my Text) our Prophet doubtless notes out a special, and chosen company differing from the rest, Rev. 20.6 over whom death hath no power: but they shall live eternally. In a word. First by those in the 14 verse: Not living: Not arising! Rom. 6.21 our Prophet understandeth persons dying in their sins. Secondly, those in my Text: Living and Arising, Rev. 14.13 he understandeth persons dying in the Lord. And verily wicked men dying in their sins, neither are partakers of the first Resurrection; neither doth their Resurrection, deserve at all so honourable a denomination: For as the Death of the righteous, cannot properly be said to be a death: it being (as one saith well) Occasio vitae, non deletio: a further living, not an utter quenching of the Lamp thereof: so on the other side, the resurrection of the wicked cannot (as I have said) properly be called a Resurrection, it being a mere precipitation; and casting headlong of an unbelieving caitiff, into the devouring jaws of the second death, and fatal gulf of eternal destruction. Both in deed, good and bad, him that serveth God, and him that serveth him not, shall be raised up at the latter day: and yet their resurrection shall much differ. Whether we consider, 1. Either the manner of the Resurrection. 2. The end of the same. And first for the manner. The Child of God is raised up by the hand of mercy, the wicked man and reprobate, by the hand of Justice: the one by the virtue of the death and resurrection of the Lord Jesus Christ, piercing into his grave; even as you see the Sun and showers in the spring, sweetly soaking and sinking down into the root of the plant, causing in it immediately to bud and blossom forth. The other, by the arm and power of Almighty God, who shall then judge both the quick and the dead; and who shall quoit him out of his grave, like a raging and horrible tempest that casteth up both stones and dirt. Secondly, the one ariseth like a miserable Captive in the fetters of the second death: the other, like a Freeman, in the garments of Glory: the one cometh forth like a condemned person, having the wrath of God like a cruel Gaoler, hanging on his arm, and hailing him from his grave, as from a stinking Dungeon, unto the place of execution: the other, cometh forth like a Bridegroom richly apparelled, to meet his beloved spouse: or like a banished man who is now arrived upon his native soil. Secondly, as they differ in the manner, so likewise do they differ in the end of their resurrection: the one to be graciously rewarded, the other to be grievously tormented: the one to receive the reward of the righteous, the other to receive the doom of the wicked: the one to be received into their Master's joy, the other to be clapped up in the prison of woe: the one, lastly, to make good that dreadful sentence passed upon Adam, Genesis 2.17. In the day that thou eatest thereof thou shalt surely Gen. 2.17 dye the death. The other to fulfil that blessed promise made by Christ to the faithful, joh. 11.15 john the eleventh, verse fifteenth: I am the Resurrection and the life. For till then, we shall not clearly see the fruit, either of that undoing sin of Adam, or of that eternal sacrifice, which Christ (the righteous) presented to the Father, when he was pleased (in his infinite mercy) to dye for our sins, and rise again for our justification: than it plainly appears, First, what the second death meaneth, and who they are, that are truly cursed. Secondly, what eternal life is, and who they are that are truly blessed. Thirdly, what Christ did for us, and that he died not in vain, where with these eyes of ours, we shall see millions clothed with glory and immortality, and of poor men made rich, of beggars, Princes. By all which, it is most clear and evident, that godless persons (sons of Belial) have no reason at all to look for the Resurrection day, but with Faelix, Acts twenty four, verse the second, Acts 24.2 to tremble at it, sith to them it will be a day of Darkness, and not light: yea, very darkness, and no brightness in it. For however they shall escape the pound of the Grave: yet the second death, shall like a cruel Wolf, eagerly pursue them, overtake them, and quite master them; so that their freedom from death, shall be no other benefit to them, then if a man fled from a Lion, and a Bear met him: or entering the house, and leaning his hand on the Wall, and a Serpent bitten him. To the children of God (only) it will be a joyful day: their marriage day: a day of great solemnity: A day wherein their redemption draweth near? A day wherein their vild bodies shall be made like the glorious body of the Son of God (as we shall see afterward more plainly.) The second question is, why the spirit of God calleth these dead men, the Prophet's dead men, in saying, Thy dead men shall live. To which I answer diversely: As first, for that these persons formerly were his proper and peculiar charge, and he set over them, not only as a watchman to inform them, Eze. 3.17 Isa. 40.11 Jer. 33.5 joh. 21.15 but a shepherd to feed them: And therefore his people, his flock: for several congregations, are so many Ministers flocks: and all the souls therein their special charge: to them they are in trust committed: and at their hands one day they will be certainly required. Eze. 3.18.19, & 33.8 Hence was it, that the Apostle Paul in his farewell Sermon, so earnestly exhorteth the Elders of Ephesus, Act. 26.28 Act. 26.28. to feed the flock of Christ. Over which (saith he) the Holy Ghost hath made you overseers. And the Apostle Peter, all ministers in general. 1. Pet. 5.13. assuring them withal, that in doing so, When the great shepherd doth appear, they shall receive a Crown of Glory, 1 Pet. 5.13 that fadeth not away. Secondly, they are said to be his dead, for that he was formerly a principal instrument, and means, for the conversion of their souls; freedom from their natural bondage; Act. 26.18 Rom 8.22 and bringing of them into that blessed liberty of the sons of God. So that now they are his dead, who formerly obtained life by his help: For this is an high privilege and prerogative which only belongeth to the Ministers of the Word, lawfully called; as was Aaron, not only to be the Ambassadors of the son of God, Cor 3.9. but his fellow-workers also: yea Saviour's (instrumentally) of the souls of men: the which doth plainly appear, not only by that we read in the Prophecy of Obadiah ver. 21. where he foretelleth; Obad. v. 21 That in the latter day's Saviour's shall come up upon Mount Zion. Tim. 14.16 But by the exhortation that Saint Paul giveth his beloved Timothy: willing him to have a care both to himself, and to his doctrine: for in doing so, (saith he) thou shalt save thyself, and those that hear thee. The consideration whereof, ought not only to be as precious Wine, warming of our breasts, but a spur and goad in our sides, that are the Ministers of the Word, putting us on cheerfully to pass through the miry ways of scorn and contempt, which we daily meet withal, as we walk along, carefully performing the duties of our calling: remembering, First, though it be here in this World a calling much contemned, yet is it in heaven highly honoured. Secondly, though it be a calling full of pains, yet it bringeth in the end unspeakable comfort. Let us therefore, not so much eye the labour as the wages: the present work, as the future reward. Lastly, they are said to be his dead, for that he had not yet given up a perfect account for them. And no marvel, for the Audit day was not yet come, when both he and his people must appear face to face before that glorious Tribunal, of that dreadful Judge; who with an unpartial ear, will hear all things passed betwixt them, and give sentence accordingly: For death sealeth not a Minister his Quietus est, neither is he fully discharged of his flock and cure, until that day, wherein the Son of God holding his general Assizes, shall require at his hands, a particular account, both for himself, and also for all those, who were formerly his flock and people. Heb. 13.19. Heb. 13.19. The due consideration whereof, made the Apostle Paul, and the rest of the Apostles, to preach the Gospel with that assiduity and diligence as they did. Col. 1.28 For that (saith he, Colos. 1.28.) our desire is to present every man perfect in jesus Christ, which being so, first of all, happy and blessed is that man, whom when his Master cometh, shall find so doing: yea, happy and blessed is that minister, Luk 12.36 and painful labourer in the Lord, who having worn out his Age and strength in the service of the Church, and like a precious lamp consumed himself to give light to others, is now laid up in peace, in the midst of a number of his neighbours, and familiar acquaintance, it may be, by his means, brought to the true knowledge and understanding both of God and themselves: what a blessed sight will it be, when that day is come, and that dreadful voice, Surgite mortui, shall shake Heaven and earth, to behold both him, and all those ancient friends of his, lively leaping out of their graves, clothed all in pure robes, shining and glistering as the light. Oh who can express the joy that will be then, at this their meeting again. But above all, the joyfullest sight will be, to behold that welcome which the Son of God will then give him, with that Enge serve bone & fidelis: Well done good servant and faithful: When he upon his bended knee, and all his company kneeling round about him, shall then speak unto him, sitting upon his glorious Tribunal. Thou Almighty King and supreme judge of the whole World. Lo here I am, and the children that thou hast given unto me. Isa 8.18 The which doubtless will be a sight so full of joy, that my tongue is not able to express the same: my desire only is, that into that or the like assembly, myself may one day come. Secondly, as the estate of the faithful labourer will then be happy, so on the other side, Ezek. 11.16, 17 the condition of him that is an unfaithful labourer, will questionless prove most miserable. How careful the Elders were in former times over the souls of such as were committed to their charge, may appear by one example, which may serve in stead of many: of St. john, Clemens Alexandrinus & Sozomenus. the blessed Evangelist, (standing upon record in Ecclesiastical stories) which I will as briefly as I can relate unto you. St. john (saith the story) after the death of the Tyrant (meaning as I take it Domitian) returning out of the I'll of Pathmos, and coming to the City of Ephesus, where having ordained Elders, and dispatched much other business concerning the Chrcuh, he cometh at length to a certain City not fare of, whose name (saith the Author) many at this day do well remember, where amongst diverse others there assembled, he espied a certain young man, mighty in body, and of a beautiful and manly countenance: whom after he had earnestly beheld, the blessed Apostle turning himself to the Bishop of the place, after this manner spoke unto him: I do here (saith he) in the presence of Christ and his Church, commit this man unto thee to be trained up, and instructed with thy greatest diligence. And so immediately after, the Apostle returned again to Ephesus. The Bishop receiving the young man thus committed to his charge, took him home with him, and through his extraordinary care so wrought upon him, that within a short time, he was thought fit, not only to be Baptised, but to have a certain cure, in the Lord's behalf committed to him. But after this, the young man having obtained his former liberty, fell into company again, of certain of his old ompanions, Idle and dissolute persons, that first drew him to their riotous feasts and banquets; and after that to the perpetrating and committing of far greater mischiefs and wickedness: So that now he is not only an asociate of those wretches his companions, in the committing of many Murders, Robberies, and other horrible outrages: but by reason of the excellency of his wit, manliness of heart, and stoutness of courage, he is made their head and Captain. In the mean time, Saint john coming again into those parts, and meeting by the way with the Bishop before specified, required of him the pledge which (said he) in the presence of Christ and his Congregation, I left in thy hands to keep: The Bishop somewhat amazed, supposing he had some money committed to his custody, which he had not as yet received, knew not what answer he should make unto him. The which Saint john perceiving: The young man, (saith he) and soul of our brother, committed to your custody, is the pledge that I require: The Bishop understanding his meaning, with tears running down his cheeks, thus replied. He is dead (saith he) dead unto God, being now become a most wicked person, a companion of thiefs and villains, and haunting these mountains and deserts hard by. At the hearing whereof, the blessed Apostle rending his Garments, with great lamentation, said unto him: I have left a good keeper of my brother's soul. And thereupon desiring instantly a horse and a guide, rod directly to the place where this damned crew haunted, where being presently taken by some of that company, he earnestly requested of them to be brought unto their Captain: who coming to him armed as he was, at the first began to look fiercely on him; but immediately coming to the knowledge who he was, as a man wholly confounded, began to fly and run from him. But the old man followed him as fast as he might, forgetting his age, and crying, My Son, why dost thou fly from thy Father? an armed man, from one without weapon? a young man from an old man? Have pity on me my son, and fear not, for there is yet hope of salvation: I will make an answer for thee unto Christ: I will dye for thee (if need be) as Christ hath died. I will give my life for thee. Believe me Christ hath sent me. The young man as one amazed, first stood still, and then casting down his weapons, trembling, and bitterly weeping, embraced the old man, being baptised afresh again, through abundance of tears running down his manly cheeks: whom after the Apostle had upon his knees fervently prayed for, he brought back unto the Congregation; to which, after some time of humiliation and daily fastings, he was happily at length restored. The story is too long for me to comment upon: let him that hath an ear hearken what venerable antiquity speaketh: I come now to the second thing to be considered in my Text, namely the manner of their resurrection: the which is described by the blessed Spirit; as we heard to be: 1. Very Beautiful. 2. Exceeding joyful. And first, beautiful, in these words: With my body shall they arise. The which standing (as they do) in the original, carry with them a doubtful construction, which maketh Interpreters somewhat to vary in their translations: For that which some translate, With my dead body shall they arise: others turn, My dead bodies, or my dead body shall arise. The matter is not great in in which sense the words be taken, since they are so near a kin, and carry with them several conclusions, full of Divine truth and sweet consolation. First, then, if we take the word as the ordinary translation hath them, and read them thus, With my dead body shall they arise: Then must we take the Son of God in the same, comforting of his Church, together with the several members thereof, with an assured hope of a most glorious resurrection. So that however, the brutish and ungodly as he fell, Num. 24.21. 1 Cor. 10. so he shall arise, and having his bones full of the sins of his youth which (job 20.11. job. 20.11. ) lay down with him in the dust) shall come forth under the Tyrannical command of the second death, the resurrection of condemnation: yet the servant of God, Dan. 12.2 the true son of the resurrection, john the fift, john 5.2 verse the second: However his body was sown in weakness, yet shall it rise again in power, and putting off the rotten rags and patched mantle of corruption, 1 Cor 15.47 shall be richly clothed and apparelled with the pure and precious garments of salvation: Isa. 61.7 In affirming therefore that those dead bodies shall arise with his glorious body, he intimateth thus much: That when that day of refreshing shall come from the presence of the Lord: Aact. 3.19 he who is the resurrection and the life, shall not only remove all deformity of nature, but work a blessde conformity between himself who is the head, 1 Cor. 15.49. and all such as are several members of his blessed body, that as they have borne the Image of the earthly; so shall they then bear the Image of the heavenly. Then sin, together with the fruits & woeful effects thereof shall wholly cease; and howsoever the bodily substance shall remain, yet the qualities thereof, shall be wholly changed. So that for sickness there shall be health: for deformity beauty: for baseness glory, for lumpishness agility: yea, for weakness such abundance of strength; Zach 12 2 that he that is feeblest amongst them, shall be as David, and the house of David, as Gods, and as the Angel of the Lord before them. For as by death our natural infirmities are fully cured, Eph. 4.3 so in the resurrection (every way so glorious) our former losses shall perfectly be restored, whilst we all come unto a perfect man, unto the measure of the stature of the fullness of Christ. By means thereof; Isa. 65.4 Psal. 103.5, 6 1 Cor. 13.9 we shall not only obtain a freedom from all misery, but a fruition of all good. Those things that we do now weakly believe, we shall fully embrace. And those glorious things daily spoken of thee, thou rich inheritance of the Saints of God, we shall both see and taste. For instance, than we shall by joyful experience find: 1. The greatness of the Son of God, his purchase, and infiniteness of his love: that he that knew no sin, should be made sin for us, that we might be made (2 Cor. 5.21) The righteousness of God. 2 Cor. 5.21 2. What those robes are of Christ's righteousness, and how precious those Garments are of our Elder Brother; which the blessed Apostle so much desired. Phil. 3.5 2 Tim. 4.8 1 Pet. 5.4 Phil. 3.5. together with the misery and most unhappy condition of those that want them 2. Tim. 4.8. 1. Pet. 5.4. 3. What the Crown of Immortality and Life meaneth: and whether it be worth the blood of so many Martyrs and holy Confessors as have been spilt from righteous Abel until now, for the obtaining of it. 4. Lastly, what a glorified body is, and the dignity and excellency of the same; when our bodies shall be light and nimble, passing up and down, as upon the wings of the Wind: when our daily food shall be the love of God; and all our drink drawn out of the River of Celestial pleasures; when our bodies shall be transparent like the purest Crystal: and our souls shining through the same, like so many sparkling Diamonds: when God lastly shall be all in all, the veil remooved, and we for ever with him. The which in themselves, are things so excellent, that whilst I am speaking of them; me thinks I hear my soul thus secretly complaining: Heu mihi peregrinor tandin, etc. Alas that I sojourn in Mesech, Psal. 120.5 Rev. 22 and dwell so long in the Tents of Kedar. Lord jesus come quickly. Secondly, if we take the words as some translate them: Cadavera mea resurgent: My dead Carcases shall arise: then questionless (in calling them his dead carcases) the blessed spirit assureth them, of his special care over them, until the day and time of their resurrection cometh: so that although they have left the world, yet are they not quite lost, but when they are not, then are they his dead Carcases. A dead Carcase, though of the dearest friend, we see usually, few will own. A memorable example (amongst many others) we have in William the second the Conqueror's successor, who being fatally killed, and now fall'n to the earth: all his company, Nobles, and others, instantly forsook him, save only a few of the meanest sort, who laying his Princely Corpses upon a homely beer, drew it into a house or lodge near at hand; now if this were the portion of so mighty a Prince, whom immediately before, so glorious a troop, so royally attended: what must others then of meaner rank expect and and look for, but only with deaths closing up their eyes, to have all their friends excluded, and no sooner gone, but to be as suddenly forgotten. For Oblivion and neglect, Psal. 87.8 are the two handmaids of death, and her Kingdom where she principally tyrannizeth is Terra oblivionis, The land of forgetfulness: when as David therefore would express the world's ingratitude, in the highest degree toward him; he fetcheth her comparison from her usual manner in forgetting of the dead. Psal. 31.12 Psal. 31.12. I am forgotten (saith he) like a dead man out of mind. And from this evil fashion, grew that ancient and usual custom of erecting monument over the dead, ut ment●m moneant, ad defuncti memoria, that they might retain and keep in memory persons formerly departed: the consideration whereof, as it cannot questionless, but much trouble the dying heart, even of the dearest servant of Christ (who naturally is sociable and desiring the company of man) as we see in Ezechias doleful complaint Isa. 38.11. Isa. 38.11 I shall see man no more with the inhabitants of the earth: So ought the very hearing that all the dead bodies of the Elect, are the Sons of God, his dead carcases, and peculiar charge, mightily to cheer up their dejected souls, at the last hour and period of their lives. If then it happeneth (as oft it doth) that these or the like Melancholy thoughts (upon the approach of Death) enter thy troubled breast, and thus thou secretly musest with thyself. I see mine hour and time is now at hand, when I must away, and suddenly make my bed in darkness, in the slimey valley; whither my friends will not care to come, and mine acquaintance tremble to approach: where my only Comrade must be corruption, and the worm my chief companion. Then remember, that being Christ's in thy life-time, thou art his when thou art dead; then his living Temple, and now his dead carcase. Neither doth his love at all fail, when breath faileth: For however others perhaps will loathe thee: yet be sure he will not leave thee; but closing thy dying eyes with his gracious hand; will go along with thee unto thy Grave, where having sown thee like precious seed, will not forsake thee until he shall raise thee in a most glorious manner. For even as those infernal spirits are never absent from the Graves and tombs of Reprobates, profane and wicked persons; but there they are triumphing over them, as their spoil and conquest: so is the son of God never absent (by his Divine presence) from the Graves and monuments of all pious and Religious persons, perfuming them with the odoriferous savour of his death and passion; and so preserving of them, that not a bone of them is lost. The which being so, Psal. 34 20. when that time cometh, and die I must, egredere anima mea, egredere, go forth my soul, go forth, fear not, so are up to that blessed society that is above, Heb. 12: 22.23.24 that company of angels, & spirits of just & perfect men; & to jesus mediator, and to the blood of sprinkling, that speaketh better things than the blood of Abel. As for my dead carcase, I deliver it wholly over into the hands of my blessed Saviour; Tim. 1.12 being well assured, that he is of powerable to keep that which is thus committed to him. Secondly, as the resurrection of the elect (as I have showed you) will be very beautiful, so again will it be very joyful; as may appear by the words following, wherein they are willed To awake and sing. The which words may be understood, either. First, as a rhetorical passage, wherein the blessed Spirit turneth his speech to the dead bodies, willing them to Awake and sing. Or secondly, in way of Prophecy, wherein he foretelleth, as an addition to their future happiness, that they shall Awake and sing. If then we take the words in the first sense, then have we no other than an application, or use, that the spirit of God maketh of that comfortable Doctrine formerly declared, concerning the resurrection of the dead, in speaking to them as persons living, and willing them to Awake and sing: many the like passages we meet withal in the book of God, where we find the Holy Ghost speaking to things unreasonable, as though they were reasonable; senseless; as having understanding; Isa. 1.21 Deut. 30 Isa. 41.1 Hos. 4.3. Jer. 2.12 dead, as living: sometimes calling them forth to be Judges: sometimes to be witnesses, sometimes to rejoice, sometimes to mourn; sometimes to look boldly, sometimes to blush and be ashamed. All which together, with the reason why the blessed Spirit clotheth his discourses in such Retoricall and rich attire, I do willingly omit: fearing lest through tediousness I might be troublesome. And yet before I wholly leave this point, and come unto the second, I think it not amiss to touch one necessary duty, which the method that the holy Ghost here observeth, affordeth to us, in making (as I said) so excellent an use of those comfortable doctrines formerly delivered. For whereas in the words preceding, he assureth the bodies of Saints Inhabiting in the dust, that they shall not only a rise, but in a most glorious manner; and that till then, they are under the wings and protection of a most gracious keeper: so in these words, he turneh himself unto them, and maketh this blessed use of all, willing them, To awake and sing. The which necessary duty, as it rightly concerneth the ministers of the word, in delivering divine truth (as if time would serve me I might easily prove) so likewise doth it the soul of every Christian, man, or woman, whensoever they hear promises or threatenings published or delivered. The which that they may the better do, a necessary thing it is (for fear of making false constructions) to hearken what the Conscience, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or treasure of the soul speaketh: For being the concluding part of the understanding, it will easily tell a man how his case standeth, either by accusing or excusing, absolving or condemning. For instance, thou art a wicked and ungodly liver; and thou hearest these, or the like dreadful judgements, threatened & thundered out against Adulterers, Swearers, impious and ungodly livers: That a flying book of Curses shall enter into the houses of such persons, Zach. 5.3.4 job. 15.12 15. job. 20.7 and overthrow them quite. That their strength shall be famine, and that Brimstone shall be scattered upon their Habitations. That they shall perish like their own Dung. And that they that have known them before, shall say, where are they? Now; art thou desirous to know, whether this be the portion of thy cup or no? then hearken to thy conscience, and mark well her words, for questionless upon the hearing of the same, she will thus conclude. Zach. 10.3 Math. 7.6 But thou art such a one; debauched person, and one of this rout, and brutish crew; a stinking Goat, a filthy Swine, a snarling Dog: and therefore, Phil. 3.2 all those heavy judgements, and woeful plagues, are due to thee, as thy lot and portion. One the other side, thou art one, upon whose heart the Word of God hath wrought effectually; so that now thou wholly seekest after things above. Thine Eye, thy Tongue, thy Hand, thy Pilgrims Weeds; namely, Mortification and a new Life do plainly show it: Many promises thou daily meetest withal, like delicious Waters, dropping out of the Bucket of jacob, Col. 3.12. & 5.1 Rom. 6.4 Cor. 4.10 the which thou art exceeding desirous to know whether they be thine or no? A thing that thou mayst easily do, if thou wilt but listen what thy conscience speaketh, which upon the hearing of the same, will assuredly after this sort, both assume and reply: But thou my dear friend, my yoke-fellow and companion, art one of this blessed company, (as not only myself, but my whole life and conversation do plainly witness) therefore these promises do belong to thee. Secondly, if we take the words, in the future tense, in way of prediction and prophecies (as well we may, for that in the Hebrew language, the Imperative mood and future tense are set and placed, the one usually for the other) then have we a sovereign preservative against the fear and sadness of death, in that the spirit of God assureth these inhabitants of the dust, that they shall Awake and sing. The which, that we may the better see, we are to consider: First, who the persons are, whom he termeth, Inhabitants of the dust. Secondly, their happy estate and condition at the latter day, in that they shall Awake and sing. And first, the persons, that are termed here the Inhabitant of the dust, we are to understand no other than those formerly mentioned under the name of his dead: variety of expression setting forth the self same persons, as may appear not only by the word (Ye) as putting a special difference between them and others; but also, for that though that all, good & bad, shall awake and rise, yet all not awake & sing: Isa. 65.13 but the greatest company shall (Isa. 65 13) Cry for sorrow of heart, and howl for vexation of mind. Qu. But why are they called the Inhabitants of the dust? why doth not the blessed Spirit give them a more noble denomination? not rather Gods jewels? Pros. 13.14 Isa. 35.10 God's Redeemed? Hos. 13.14. God's chosen. Esay 35.10. or as formerly he did, his dead carcases, but inhabitants of the dust? I answer. First, generally to declare and manifest the mutability of all humane flesh: and that there is nothing in man, or in the son of Man, whether Riches, Honour, Beauty, strength, or wit, yea pure Religion, (fare more precious than them all) that can hold him whom death will have, or latch the arrow that death shooteth. This is that David affirmeth, Psal. 89.48 when he thus speaketh, Psalm 89.48. What man is he that liveth, and shall not see Death? shall he deliver his soul from the power of the grave? Secondly, and more particularly, the reason is three fold. Heb. 9.17. First, for that it was the eternal decree and counsel of Almighty God; apppointed to man upon his fall, Heb. 9.17, that he should once dye, and after Death, should come to judgement. Secondly, for that the whole seed of Adam, hath Death mixed with it; yea, the tender infant sucketh and draweth it in, with the milk of the mother. Thirdly, for that man hath a certain inclination to Death, as the flower hath to fade, or the tree to fall. Secondly, in a more particular, and special manner, they are called the inhabitants of the dust. First, to teach every man, that to be an inhabitant of the Dust, is an honourable thing, when, namely, the dead corpses of Man or Woman, lieth not as dung upon the earth, but obtaineth a comely, a decent, and Christian burial. A blessing promised to Ezechiah, josiah, and other the like noble Princes: and the contrary again threatened as a sore judgement against wicked and godless persons, jezabel, Zedechiah, Heb. 9.17 jer. 3.4 and other of the like sour Leaven: and therefore to take it as a special favour of God, to have not only ours, but the bodies of our Friends to be laid up decently in their Graves, velut preciosa, & Deo chara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as choice gifts, dear and precious unto God; Where dust may return to dust, as the spirit formerly did to God, that gave it. Secondly, to admonish all, but principally the great Men, and Princes of the earth, not to look too much (with proud Haman) upon the glory of their Riches, their train and followers, their honours, and high promotions, their greatness, and swelling titles; which if they do, will so flash and glister in their eyes, that they shall forget themselves, as also the liberal hand from whence all these things did come. But rather turning their backs upon those enchanting gleams and lights, let them with a serious look daily view their original and birth, being of the basest Element: their flesh and blood common with the meanest servant: their honourable carcases wearing away to their first Element: where all their pomp must leave them, and they inhabit the sad and dusty valley. Thirdly, to be a caveat to us, how we scorn our poor brethren partakers with us of the same hope, and of the same household of Faith; Gal. 6.10 for that their houses are fare meaner than ours, and their clothing and attire much base: Act. 17.10 For as we are come all of one blood, the poor and the Rich, the Lord & the slave; so are we travailing to the same Land, where (there is no remedy) but we must dwell together, and where our houses will not greatly differ: the outside of the Rich man's, usually much gayer, but the inside of the poor man's, perhaps much sweeter. There it is no disgrace for the Prince's Palace to be near the Peasant's Cottage; or the lodging of the poor beggar, to be near unto the Miser's chamber, where the order against Cottages and Inmates is of no value; sith new Cottages are there hourly erected, & hundreds dwell on heaps in base and silly Mansions: when then thy heart doth begin to swell in pride and with the scornful thoughts, thou hast in regard of thy brothers poor estate; then remember that it will not be long ere thou and he shallbe both alike, and of the two, he (it may be) acknowledged by Divine sentence the better man. Remember Dives and Lazarus. Secondly, we are to consider the several things, that they are foretell to do; and these are First, Awake. Secondly, Sing. For the first, they shall awake; but not of themselves, or their own power: but by the dreadful voice, and Almighty breath of God, willing them and us to Rise up from the dead, Rom 14.12 and to give a strict account of what we in all our life time have done: (of which I intent not to speak:) this only we may observe, that Death is nothing else, but a mere sleep, out of which we shallbe one day awakened: thus are all the blessed Patriarches, and holy Prophets, and Confessors, 1 Cor. 15.18. dying in eldertimes said (1 Cor. 15.18.) to sleep. And the same Apostle writing unto the Thessalonians, useth this as an argument to dissuade them from over much sorowing, as persons out of hope for them that were departed; 1 Thes. 4.13 for that they did but sleep: yea, holy Stephen, though his death were violent; yet saith the Spirit of God: Act. 7.60. soul and body were no sooner parted, but he fell a sleep. The which, (although it be a truth) yet we must not fond imagine: First death properly to be asleep: or, Secondly, when the body is dead, that the soul sleepeth. For first of all, death cannot properly be asleep; seeing they two are so quite contrary; the one a friend to man, the other a mortal foe: the one natural, the other accidental: the one a preserver of life, the other a destroyer of the same. Death therefore is called usually by the name of sleep; in regard only of a kind of similitude and proportion that is betwixt them. For instance: First, when a man is fall'n asleep, all outward labour and business is laid aside; he thinketh not of them, neither doth he at all desire them. So is it, when a man is dead, he remembreth no more the work and labour of his hands, in all that Pilgrimage of his, formerly passed. He knoweth not what he hath done: and if you tell him, he will not regard. Friend or foe are all one to him: job. 14.21 neither doth he care, whether his sons be honourable, or of low degree. Secondly, when sleep possesseth a man, pain and passion, fear and grief, doth not so molest and trouble him, as when he is awake. Such is the estate of man when once dead. Is he a prisoner? He feareth not (saith job) the voice of the oppressor: job. 13● 18 or is he a slave? he is instantly freed from his cruel master. All the threatenings in the World cannot make him quake, neither is he moved at all with the angry look of the cruel Tyrant. Thirdly, when a man is once a sleep, than all his senses are retired into their proper places, and all the members of his body cease from working: not only resting (as formerly I said) from those outward labours of his calling, but even from working the works of God. joh. 6.28 Even so it is with him, who is once dead; his eye is no more lifted up to Heaven, as to the fountain head of life and goodness: his knee bendeth itself no more at the throne of grace; neither doth his tongue any more here below set forth the praises of that glorious God. Set the blessed trumpet of the Word to his ear, and he heareth it not; neither is there in him any ability, or will to perform the least religious duty. For the living, they are they that praise the Lord: the grave doth not: Isa. 38.18, 19 neither do they that go down into the Pit celebrate his truth. Isa. 38.18, 19 And therefore it being so, good it were for us, to follow that which our blessed Saviour always practised, namely, whilst it is to day, to work the works of our heavenly Father; john, 19.4 seeing the night cometh fast upon us, when no man can work. 4. Lastly, as the rising of the Morning Sun usually expelleth the natural sleep, and lumpishness of the night: so at the appearing of the Sun of Righteousness; the brightness of his coming shall expel, and chase away the sleep of death, and put an end to that drowsy night, neither shall we sleep any more the sleep thereof. Psal. 13.3 In these and many other the like respects, is Death usually styled by the name of sleep: and this being so: First, why should we tremble at it, seeing it is the same to the child of God, that the cool shade is, to the weary traveller; Job 14.2. and the evening rest to the painful Labourer. Secondly, why do we so bitterly weep and mourn (as persons without hope) for our Friends departed; for they do but sleep, Thes. 4 13 and one day assuredly they shallbe awaked? Thirdly, why do we not make more account of Churchyards, and places of burial, than we see, usually is done; seeing that they are the Dormitories and sleeping places of the bodies of the Saints; where resting for a time, they shall at length be awaked again by the coming of their Master, and his gracious call. Secondly, we must not imagine, when the Body is dead, that the soul sleepeth (an ancient, yet erroneous opinion) it crossing directly the word of God in many places: as namely, Eccles. 12.7. where the Preacher speaking of the death and dissolution of Man; he thus expresseth it (Dust saith he) returneth unto Dust, and the spirit unto God that gave it. And that of our holy and blessed Saviour Christ jesus to the Thief on the Cross, Eccl. 12.7 Luke the twenty third, verse forty three, Luk 23.43 To day thou shalt be with me in Paradise. This was amongst many other of ancients, the belief of holy Policarpus, who (as the story saith) when he was to enter the flaming fire in the defence of the Christian Faith, openly professed, that he was fully resolved, Hodie sese representandum in Spiritu, coram Domino: that he was in his soul that very day to appear in the presence of God. Ob. If it be so, (may one say) why doth then God deal so hardly with the body above the soul: Psal. 139.15. For are they not both the work of his hands? The one made in secret, and curiously wrought in the lowest, parts of the earth: and the other Creando infunditur, & infundendo Creature: like the most precious oil infused and poured out of the tree of Life. And beside they are always loving friends, sympathising, and taking part in the weal and woe each of other: they weep together, and rejoice together: why then upon their parting, goeth the one to the earth; the other to heaven? the one to a dungeon of darkness, the other to a Palace and place of delight? An. The answer whereunto is, that this is done by Almighty God in singular wisdom, in these three respects. First, to cross the fond and childish course of man & woman, whose delight wholly is as (we daily see) in pampering and cherishing of their bodies, whilst the care and due respect that they own unto their souls, is wholly neglected: their bodies are deliciously stuffed; their souls are miserably starved: their bodies are clothed in Silk and Tishue; their souls in rags and tatters: their bodies are presumed with the most odiferous ointments; their souls with stink of sin, and blasted with the breath of Hell. Secondly, that the body might in time be wrought and framed to be a fit companion for the soul, which since the fall of man it is not; but rather (as I have showed you before) a let, and oftimes hindrance unto the same, in the cheerful performance of many necessary and Christian duties. And therefore it pleased God our heavenly Father, to appoint the earth to be his furnace and place of refining, to waste and wear away whatsoever sinful contagion the body formerly hath contracted; so that the soul afterward with the same, may no ways be encumbered. Thirdly, that they being thus parted, Rev. 6 the soul might earnestly, and hourly desire (as the rest of the souls do under the Altar) their reuniting and joining together again, and so consequently the hastening of the number of the elect, and second coming of the Son of God to judgement. And thus much shall serve to be briefly spoken of the first expression of the joyfulness of their resurrection; that they shall Awake. I come now unto the second, where it is said, that they shall Sing: And questionless so they shall, and we all shall sing with them, whilst the blessed Angels shall help to make up the choir: And good reason: for, First, our work is quite over, and all our toil and labour ended, our field ploughed, and our vineyard planted; the Spring is come, and the voice of the Turtle heard in our land; Cant. 2.12 is it not fit then that we should sing a Requiem to our souls. 2. Our warfare is at an end, our enemies destroyed, and lo our victorious General is mounted now on high, upon his triumphant Chariot, with innumerable troops of Angels, and celestial soldiers upon his right hand, and upon his left setting forth his praise, showing his noble acts, and singing his victory: what soul is there, that ever reaped comfort from the same, that instantly will not join itself with this joyful assembly, and bear a part in this triumphant song, Rev. 13.9.10. saying with the rest, Blessing, honour, glory, and power, be unto him that sitteth on the Throne, and unto the Lamb for ever and ever. For thou hast redeemed us by thy blood, and hast made us unto God, Kings and Priests, and we shall reign on the earth. 3 It is the marriage day, wherein the espousals betwixt Christ and his Church so long deferred, shall be fully perfected, when the glorious Bride, (coming forth in a rich mantle all of white, which her beloved spouse long before bestowed on her) shall be married to her husband the Lord Jesus Christ: who having crowned her with the crown of Glory, will take her into the Bride-chamber near unto himself, Psal. 45. and there she shall abide for ever. If the Spheres (as some will have the) do daily move in a most melodious sort, then, questionless will they utter their chiefest & most delightful tunes, and like so many rolling Cymbals, serve that Heavenly Quire. Then will Heaven and Earth be filled with Epithalamies, and songs of Love. Then shall we see (I doubt not) this sweet young Gentleman, coming forth with his Laurel on his head, Rev. 19.7 and his rich Robe on his back, washed in the Blood of the Lamb, singing Alleluiahs' unto God, and saying with the rest, Let us be glad and rejoice, and give honour unto him, for the Lamb is come, and his Wife hath made herself ready. The consideration whereof, aught to be another main comfort, against that sadness which the shadow of death bringeth with it, when a dark cloud shall oppress our hearts, when our songs shall be turned into heavy sighs, and all our mirth into doleful complaints: then let the Child of God thus think with himself; well, though I cannot now be merry, yet the time is coming when I know I shall, now I am sad, but then I shall sing, my ship being entered the wished Haven, and this boisterous tempest wholly over. But I hasten to an end, intending as briefly as I can, to close up all with the reason that the blessed Spirit yields in the latter end of the verse: why the dead carcases shall not only arise, but in so beautiful also and joyful a sort: the which is no other, in word, than the opperative and working power, and virtue of the Resurrection of the Lord Jesus Christ, being the same to the dead, that the dew and sap in the spring, is to the herbs and grass of the field. All the Winter long (experience teacheth us) when snow and frost covers the ground, the grass and plants of the earth appear as dead and withered, until the spring cometh, when a pleasant dew armed with the power of the Sun, not only mouldreth and prepareth the earth, but soaking down unto the roots of the plants, causeth them speedily to arise and grow, so that within short time after, the traveller may with their beauty feed his eye, and the Labourer with the Fruit of the same, fill his lap or bosom. All which the Spirit of God (in saying thy Dew is as the Dew of Herbs, and the Earth shall give up her dead) intimateth to be the happy condition of all the Elect at the latter day. So that how ever their Bones be dry, their Beauty lost, and they returned again to Earth and Dust, yet shall the fruit and benefit of the Resurrection of the Lord jesus Christ, like an heavenly dew, or rather like the breath of GOD himself, soak down and pierce into the bottom of their Graves, causing them to arise and blossom forth, like the Rose of the valley, and Lily of the field, the darlings of the Spring; all which is by the finger of God. Cant. 2.1. And that the Resurrection of the Lord jesus shall do all this; Rom. 6 john. 6.4 1 Cor. 6.14. 2. Cor. 5.10 Ephes. 6. Col. 6.4 may appear both by multitude of places of Scripture, proving the truth hereof, as also by so many exhortations which we usually meet withal, wherein we are earnestly put on to fit and prepare ourselves for so high a dignity and preferment amongst others, 1 Thes. 5.6.8. 1. Thessalon. 5. where the blessed Apostle willeth us, Not to sleep as others do, but but watch and be sober, putting on the breast plate of Faith, 1 Pet. 3.14 and Love, and for our Helmet, the hope of salvation. And the Apostle St. Peter in exhorting us (in his 1 Epistle 3.14.) so earnestly as he doth; that seeing we look for such things to be diligent, that we may be found of him in peace, without spot or blemish. Jud. 20.21 The like doth the holy Apostle Saint jude, in the twenteth Chapter, and the twenteth first verse of his Epistle, in this sort, Wherefore my beloved, keep yourselves in the love of God, looking for the mercy of the Lord jesus Christ unto eternal Life. But if this I have spoken something before, with which contenting myself, I will in a word or two and that very briefly, show unto you, the reason of the comparison, wherein the virtue of the Resurrection of Christ jesus is compared unto that dew of Herbs. The which indeed doth most excellently demonstrate and express the nature of the same, as may appear by these instances following. First, the Dew descendeth from above wholly wrought and perfected by those superior bodies; and is, as it were, the sweat of their brows: such surely and undoubtedly, is the virtue of the Resurrection of Christ, a Divine and celestial Dew, pleasantly distilling and dropping down from the sacred top of that celestial Hermon at all times; but then chief and more especially, when he unlooseth and untyeth the sorrows of Death; it being impossible for it to hold him. Secondly, the Dew is of a mollifying and softening nature (as I said before) fitting the plants to spring, and the earth to bring forth: such is the Resurrection of our blessed Saviour, of so powerful and working a nature, leading things on, in so sweet and excellent an order, to their several ends, that neither the hardness and stubbornness of the earth, the dryness and rottenness of the trees, nor the indisposition of the dead bodies themselves shall hinder, but that the earth shall cast up her dead. Thirdly, the dew of herbs is not only full of spirits, and of a cheering and quickening nature, but likewise sweet and pleasant, casting forth a most odiferous scent and savour, (witness our Gardens in the Spring mornings,) of such both quickening and perfuming nature will the Resurrection of our Lord jesus Christ be, by means whereof, the Bodies of the Elect shall not only be restored to life again, but the stinch and rotten savours of the Grave being remooved, they shallbe so sweetened and perfumed with the odiferous savours of the same, that all their Garments shall smell of Myrrh, Aloes, and Cassia, together with all the choicest spices of the Merchants, fitting the Ivory palace whereinto they are to enter, and where they are to rejoice for evermore. Fourthly, the Dew is of a most beautiful and fair aspect, gracing much the flowers, with her crystal drops like so many orient pearls, dangling on the several slips and sprigs thereof: so surely will the virtue of the Resurrection of Christ jesus be to all those that are truly his, at his second coming, which will be to judgement; beautifying and adorning them in a more rich and costly manner than all the chains, broaches, and ornaments on the earth possibly can do, yea past the apprehension of man. Sith then Brethren it is so, and the son of God hath done all this for us, making by his own Resurrection ours likewise, every way so certain, and sure, and every way so joyful, let us then in time, I pray you, make sure of the same, which believe me, we may easily do, if we get but our part in the first Resurrection. For if by the Resurrection of Christ we be once raised out of the Grave of sin; then let us no way question, but by the power of the same Resurrection, we shallbe likewise raised out of the bed and grave of corruption. Hence, saith the holy Apostle Paul, 2. Cor. 4. verse 14. We know that he that raised up the Lord jesus Christ: shall raise us up also by jesus, and shall present us with you: and blessed and happy are they (saith St. john) that have a part in the first Resurrection, for over them the second death hath no part. And this likewise will appear plainly unto us, if our minds and affections be not, with the blind Mole, and brutish Swine, grubling here below; but with the nimble and pleasant wings of the Hawk and Eagle soaring daily, and mounting up on high, with all care and diligence seeking after those celestial things that are above: according to which Rule, the blessed Apostle leadeth on his exhortation Phil. 3.1. after this manner: If you be risen with Christ (saith he) then seek those things that are above: as though he should say, if ye be risen with Christ, then ought you to seek after the things that are above. And again, if you be risen with him, than you cannot but seek after them: so then by this seeking, it may easily appear whether we be risen with Christ; which if we be, then blessed are we; for the second death shall have no power over us: But death shallbe to us the beginning of Life, and a happy passage for us, from an inferior Room, to an higher; from base jericho, to that beautiful jerusalem that is above: whether storms and tempests cannot reach; and where the morning sun always shineth; where Rivers of oil run gushing up and down; and where is the temple of the living God, and of the Lamb, where is Paradise, in which is no Serpent to tempt; or Death with his arrow to kill: where are Riches without measure, and glory without comparison; where the day never endeth, nor comfort fadeth; where our mourning shall quite cease, and we keep a perpetual Sabbath, with the blessed Angels and souls of the Righteous: solacing ourselves in the presence of the blessed Trinity; and sitting us down at the right hand of the Father, where are pleasures for emore. Amen. AN ELEGY UPON THE DEATH OF THE TRULY NOBLE GENTLEMAN, EDWARD LEWKENOR Esquire, lamenting especially the final extirpation of that worthy and (in other Countries) ancient Family although in Suffolk continued but for three Generations By Sir Edward Lewknor, the Elder. Sir Edward Lewknor, the younger. Edward Lewknor Esquire. COuld I but sing such lays (great Soul) as thou Chant'st amongst Angels, and Arch-Angels now; I might commend thee, but such notes as ours, Are like * A Crow saluted Augustus with these words: Ave Caesar. Mac. Stat. 2. c. 4 Crow's Aves to great Emperors. A wonder, Reader, in one tomb doth lie Lowly interred a stately Family: A greater yet; lo one poor heap of mould Holds three such men, as scarce a World can hold. Greatest of all, but three Decents, comprise Moore Worthies, then most long lived Families. Even as great sums for most part greater grow By adding Ciphers, to the Figures; so, 'tis oft in antique stems; wherein we see Five or six nulls, for one Poor unity: But it was not so in yours, Nature would not Set down one cipher, but all decades wrote. One old, in whom ten Nestor's did reside: One middle aged, in whom there did abide The Worth, and Wisdom, of as great a ten, As Nature breeds amongst the sons of men: One young, whom now to Fate we would not grudge, If out of ten we could extract one such: Or as in counting, oft, we see no less Than twenty Counters, laid down to express Some Shillings, or Deniers; when two or three Do Hundreds, thousands, Millions signify. So 'twas in you (Great Saints,) Nature had laid Her Millions, than her numbering hand she stayed; Thinking perchance it were but vain expense Of Time and Art, to put down pounds and pence: Had she composed some fulsome potion, Some huge galenical decoction; Putting in substance, leaves and stalks, and all Boiled in some quarts of Liquor Physical, You might have been perchance a greater dose, And matched the Stemme-proud vast Magnificoes; But, when our Paracelsian would extract Spirit of Spirits, Spirit, so exact As Quintessence itself compared to it, Was but Terrene and Feculent as yet; Her curious Alymbecke, would forth pour, Only three drops, then stayed and would no more. As in Jove's Palace, the vast Firmament Shines with a many Starbright ornament, But such as to the Gazer's eye display, Scarce any thing, but Bulls and Rams, and gay Strumpets and Concubines, and Gorgon's heads, Scorpions, and Centaurs, and ten thousand dreads; When as those Orbs, wherein one Star is fixed, Carry some God or Goddess uncommixed With ugly forms; so was your destiny: Ye were all Godlike men, although but Three: O sacred number, though it had no more But ye to make it sacred! Henceforth score Amongst the patterns of Triplicity: Holy triplicity; this blessed three, And next the greatest, let it greatest be. Nor did the cruel fates their anger show; But favour rather, to permit so few. Rare things are made, for one age to behold, Others to wonder at: If they grow old And common, all our admiration stints; So Lodestones are scarce better deemed then Flints: Which were they rare, no Gold or Orient * A round Loadstone called Terella. stone, The great earth scarce, would buy the little one. 'Tis not for every age of man to know, An Hector, Caesar, Cato, Scipio; No, nor a Lewknor neither! it may suffice, To see a Phoenix in five Centuries. Yet may we see * Sir Robert Lewknor in ●er, brother to Sir Edward Lewknor the younger. one in another clime, A Golden Branch, Transplanted; which no time Shall waste; until that fair stem hath out wore, As many years as it had days before: And shall in thee * His only daughter. sweet Babe, whom heaven hath lent Unto the World, that having largely spent Such store of Honour in thy Sire, by thee Another name may gain like dignity; Amen to this, say all the Saints on high; Amen to this, be Angels Harmony: Say thou Amen, thou fountain of all Store, Thy say doing; say't we ask no More: Till then, live still thou Blessed name, in * The Lady Lewkenor, wife to Sir Ed. Lewkenor the younger. Thee Daughter, Wife, Mother, to this heavenly Three; Relic of Three great Saints in Heaven, & Mother To Three on earth unmatched, but by their Brother. As Iron placed betwixt two Lodestones, loath To forsake either, hangs betwixt them both: So live twixt Heaven and Earth: and be thou hight An Earthly Angel, or an Heavenly wight; Until the Heavenly part made strong by fate, Draw thee at last to thine Eternal state. AN EPITAPH. THe fairest Blossom of as Fair a Tree As Suffolk yields, Reader, lies under me. ‛ Tint strange that Blossoms fade, but cruel Fate Did in this bud the whole Tree ruinated; A Tree transplanted hither, to display A Wonder in each age, and then decay: For aged, middle, young, come Fame and tell To three, but three Lewkenors, a parallel. Art mute? then let thy Trump their worth resound, And fame revive whom Fate hath laid in Ground, And when one stem, three Edwards can allot, Like unto these; let Lewkenor be forgot. JOH. GARNONS. Dr. D. FINIS.