Imprimatur,  
Aug. 18. 1676. G. Jane, R.P.D. Hen. Episc. Lond. à Sacr. Dom.   

Two Sermons Preached at the FUNERALS Of the Right Honourable ROBERT LORD LEXINGTON, AND THE LADY MARY his WIFE.  
By Samuel Holden A.M. late of Lincoln College in Oxford and Chaplain to his Lordship, Deceased.  
LONDON, Printed for J. Edwin, at the Three Roses in Ludgate-street. 1676.   

A FUNERAL SERMON Upon the Right Honourable ROBERT Lord LEXINGTON, Who died Octob. 11. 1668. The SERMON being deferred till Decemb. 21. Being the Day of his Birth.  ECCLES. Chap. VII. Ver. 1. 
A good Name is better than precious Ointment: And the day of Death, than the day of ones Birth.  
THese words of Consolation call for the perusal of Mourners; of Eyes, from which Tears must be wiped away, e'er they can read them. Solomon designs the confutation of sighs (especially when inordinate) for good Men deceased, and to unlearn Survivors that obstinate Grief, which Nature or the Fashion may either feel or imitate.  
This Spectacle of Death seems to bid Mourn; and in the words of David to inquire, Know you not that there is a Great Man dead in Israel? But then the recellection of his life past, and the apprehension of his life present, counsel to refrain, and in the words of David's Lord advise, Weep not for me, but weep for yourselves. Which counsel I designing to enforce, selected this Position of David's Son, A good Name is better than precious Ointment, etc.  
Still, still methinks the words do whisper me, that there's no reason we should be perplexed with long deploring of the Good; But than methinks the Audience whispers me, that there's no reason I should perplex myself with long insisting upon that Advice; for shortness of Concern to some, and length of time to others, have already Preached my Introduction. I shall therefore address myself to the words, A good Name is better than Ointment, etc.  
A Bad Name, there is none so Bad to covet, though many design the Actions that deserve it. A great Name most Men wish, though few attain success so great as may achieve it. The first of these the wicked have, Wisd. 2.4. and the foolish deserve, whilst they by oppression add field to field, and call their Lands after their own names, Psal. 49.11. The second, (viz. A Great Name) the Babel-builders desired, Gen. 11.4. Let us get us a Name; the Jews were promised, Zeph. 3.19. I will get them praise and 〈◊〉 in every Land; and the Giants enjoyed, being 〈…〉 Men of Renown, Gen. 6.4. Hero 〈…〉 who burnt Diana's Temple, designed this 〈…〉 esses the first; being the proud C●nt 〈…〉ed memory.  
And 〈…〉 ny more still hunt for? what thousands strive to fill the World with noise? and studiously expose their breath to dangers, to live in the surviving breath of others? This Name, when once grown guilty of decay, how boldly do Men struggle to regain? making too oft a balsam of their own hearts blood, to cure a bleeding estimation. This Name how many Heathens have acquired? for Curtius, that his Name might find no Funeral, leaped living into one; and 
(a) Hippobotus, quoted by Diog. Laert. in vita Empedoc is.  Empedocles became a voluntary Loser in his Person, to be a Gainer in his Memory; casting himself alive into the flames of Aetna, to be talked on after Death; and dying the prey of fire, that he might live a life of smoke.  
But alas! what imports such a Name to the Dead, which (besides their want of fruition) is varied at the discretion of the living? How many Men have made their lives give light to others seeking Virtue in the dark, and left (when dead) bright beams of Fame to guide them? In which beams some Men admire much lustre; others find strange alloyes of darkness and of shade. Thus Life is succeeded by dubious reputation, as Daylights room's inherited by Moonshine; in which some kind Spectators see a Man; some idle heads a Bush; and some a Dog. The breath which often makes up Man's repute, obtains the fate of common Air, returning what wholesome or infected lungs shall make it. Concerning the Apostles (even alive) some in amazement cry 
(b) Acts. 1.12. , What meaneth this? But others in derision, They are fall of new Wine.  
But could the world be so little the world, as to be uniform and constant in its opinions; yet what's a Name that's only Great? It is a Monument built, like stupendious Pyramids, more for men's wonder, than their approbation. Fame is a noise resembling that of Thunder, which rattles in our ears, and makes no Music; 'Tis Goodness gives the relish.  

A Good Name.  
Now every Name that's Great, is not still Good; nay, a Great Name is very often Bad; whilst a Man's sense of his own power and glory inclines him to act by presumption, conceiving himself secure from control: As Heathens in Laurels defied Thunder. Herod had a Name as great, as he had Virtue little. The Chimney is the highest part of the House, and 'tis the foulest too. Good Names are the acquisitions of Goodness, not of Power; of Triumphs over Vices, not over Kingdoms. 'Tis Moderation, not Titles, must be known unto all men 
(c) Phil. 4.5. . Those make Menlive the Slaves of Epithets, and die perhaps the Martyrs of Orations, and slattering Inscriptions.  
'Tis true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text, only imports a Name, and the Hebrew omits this Attribute of Good, it being the addition of the Septuagint, or vulgar Latin, or else (as Lorinus says) of the Chaldee.  
But though the word's not in the Original, the Sense is there. It is the Good, Ecclesiastes means; for Names no more than Great, are not so useful as to outvalue precious Ointment; they seldom live before the Owners die; and then each enjoys them but the Men that should. But a Good Name, though it survive the Man, and though himself be senseless of the rumour; yet he possesses the result of all those Actions that acquired it, being happy by them; and what though other Men alone discern the clinking, if I enjoy the treasure?  
Besides, Solomon must needs mean a Good Name, because none but of Power and Eminence gain Great Ones; But even the mean and poor may reach to that repute, which is (to them) better than Ointment; and which way may that be, but by being good? That's not the achievement of the brawny arm alone, the feeble knees may have it? 'Tis not a thing so proud, as ever to enclose itself in Cedar; but is oft the Tenant to low Roofs and Cottages; whilst Lazarus is a Name better than Julius Caesar.  
A Great Name so differs from a Good Name, as a Great Man does from a Good Man; and whatsoever Virtue Man may discern in Man, proportionably entitles him to that Appellative of Good. Now that stile, that title, should be all men's Avarice 
(d) Negligere quid de se quisque sentiat, non solummodo arrogantis est, sed omnino dissoluti. Cic. , though it proves few men's Riches; 'tis all men's love, though it be few men's study; 'tis Warmth in the Winter; Sunshine in the Grave; the Emulation of the Wise; and the Envy of Fools. A Good Name is   

Better than Ointment,  
Now by Ointment, some (with Olympiodorus) understand,  
I. To flow in Riches and Delights; reflecting upon that of David, Thou hast put gladness in my heart, more than when their Wine and Oil increased, as 'tis in our Service-Translation of Psal. 4.8. This the Psalmist elsewhere expresses by Rivers of Oil; the same word being there rendered, Oil, which is here, Ointment. Nay, the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in this very place Translated by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good Oil; which we (with Symmachus) teach to speak as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious ointment, or rather indeed, ointment of a good savour; which some (as I said) expound, Riches, etc.  
These indeed are oils or ointments; but (like that of the 
(e) Eccl. 10.1.  Apothecary) full of drowned Flies: Infatuated men (the sons of Ease and Sunshine) perish here. Here indeed (according to holy David's language) Rivers of oil may be; and such as flow, like Pactolus, upon golden Sands. Here you may survey the prosperous rich man's state; upon those River's Banks we have a Landscape of Elms tall and fair, and without fruit; of Tantalus his Apples, glorious to the eye, to raise a distant expectation, and deceive approach; our Saviour's Figtree, of a tempting show, and cursed; Job's Vine, which shakes its Grapes off, yet unripe; his Olive too, miscarrying in its flowers 
(f) Job 15.33. ; and Jonah's Gourd, for shade without duration: And here sleeps wealthy man, and here he dies; and oft unfortunately dies amidst delights: like an unwieldy body, which sinks deep where the ground's soft.  
The Greeks perhaps might have their wealth more literally termed ointment; who, by expensive unction of their heads, at once betrayed their riches, and laid them out; which practice was derided by Diogenes, anointing his own feet, and crying out, That 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Laert. in vita Diog.  ointment on the head lost all its virtue in the Air, but from the feet sent up its sweets into the Nostrils. But alas! this made them sweet beneath the sex of men, wasting their reputation with their unguents; whilst, grown effeminate, they often left their names the sacrifices to perfumes and sweet consistencies. Besides, what kindness could this do them in the Land of Moles and Pismires, where all their odours found a Grave with them?  
But a good Name perfumes the breath of Children, and children's Children. The wealthy may awhile blaze in the world with much show, and some heat; and in a while, like dying Coals, cover themselves with Ashes, when Death (their universal Night) approaches; But a good Name survives in gleams of light, and glows to long posterity. A good Name is better than riches, Prov. 22.1. That's one sort of oil or ointment; but a good Name is better than that, and better also   

Than Ointment, which  
II. Is used in the anointing Kings; for in this place the Chalde Paraphrase understands, by Ointment, Superiority and Rule. Saul was thus anointed 
(h) 1 Sam. 10. : And his Successors had it, in a manner, as the Sacrament of their Authority.  
Superiority and Rule? This, this is Ambition's gay encouragement; when 
(i) Plutarch. in vitâ Marii.  Marius thinks that GREATEST is a style much better than BEST; when men fill splendid outsides, with black and horrid insides; (not much unlike those odd Intruders into Mysteries, that place Hell in the Body of the Sun) when men regard not how much Devils they prove, so that each man may stand on a high Mountain, and cry, All this is mine.  
But, though even harmlessly acquired, what's Dignity? It makes men wonder, and it makes men envy; whilst they look up to wish the Owner lower. By this men swell into a Power public enough to have whole Kingdoms curse them. Men in mean garments may perhaps be slain; but 'tis, like Ahab 
(k) 1 Kings 22. ver. 34. , with a Bow drawn at adventure: But men in Robes are shot at with design; and all, like Syrians, levelly all their darts at gay Jehoshaphat 
(l) 1 Kings 22. ver. 32.  O Dignity! if rightly weighed, an odious Privilege! By this men have a right to ride before, like postilions of the world, for all the Beasts that follow to bespatter: So that it well may be unwished in life; but 'twill at Death be surely unenjoyed. Man shall carry nothing with him when he dyeth, neither shall his pomp follow him 
(m) Psal. 49.17. . I have said ye are gods, but ye shall die like men, &c, 
(n) Psal. 82. ver. 6,7. . Or else perhaps die like the god in the Fable, which every Frog dares trample and disdain, when he perceives him to lie still.  
But a good Name (the poor man's sole felicity) makes even the poor a Prince; and so much more a Prince, by how much more beloved than feared; and even interred he is obeyed by good men (if not in particular commands, yet) in his public example; for imitation may be one sort of obedience. And so lying still; Gloriosa satis requiescit urna. A good Name is better   

Than Ointment, which  
III. Is used in Funerals. 
(o) Mos antiquitùs suit ut Nobilium Corpora sepelienda ungerentur, & cum aromatibus sepelirentur  Eucherius Lugdunensis tells us, 'Twas an ancient custom to anoint Bodies to be buried, and to inter them with perfumes. And this the Jews (as Casaubon 
(p) Casaub. Exerc. in Bar. Annal.  observes) derived from the Egyptians. Some think this Solemnity attended with exenteration, or emboweling for keeping; But although this was customary in Egyptian Pollinctures; yet have we not ground to conclude the Jews their Scholars in the practice; the Septuagint, skilled in the Jewish customs, using for anointing (not so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which merely does import an unction: so that, amongst the Jews, the unguents seem not so much intended for the conservation of the dead, as to intimate the kind regards of the living; to which, in all probability, our Saviour refers, in saying, She has beforehand anointed my body to the burial 
(q) Mark 14.8. .  
But what's this to a good Name? What was this practice, but a fond employment, to deck the Body up in gaudy garments, when 'twas to take a journey in the dark; to go hence and be no more seen. They seemed to take great care, lest they should prove annoyance to the Worms, or bring a savour which might be offensive to the curiousness of some Neighbour carcase. But (which abates the value of this ointment) Fools might buy it, and Knaves sell it; Survivers frequently bestowed it upon those in Death, whose Lives (of all the world) they would the least desire should be repeated. The Ignorant might die supplied of this; and, when they lay down in the Bed of dust, might sleep as sweet as Socrates.  
But it is one good quality of a good Name, that 'tis the wise man's purchase; and vouchsafed in his death, only to those whose lives men loved. This is an Ointment, which, when the waters are come in, almost unto our Souls, still floats above; and makes the wise esteem himself out of the reach of drowning; like Oil, it heals the wounds bad times inflict; like Oil, 'twill keep us safe, although perhaps repute may be attempted to be venomed with the poison of Asps which lies under some lips. A good Name is better than precious Ointment, and   

The day of Death, better than the day of one's Birth.  
Zeno thought Life and Death in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things indifferent; because whatever in itself is bad, can by no circumstance be rendered good; and whatsoever in itself is good 
(r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. Laert. in vita Zen. , he thought it was not in our power to use, either ill or well at pleasure. But be they things indifferent in themselves, or be they not; this is most certain, that there is no such felicity in Life, as may justify our customary fondness in it; or horror in Death (I mean abstracted from sin and its consequences) as may countenance our general aversion from it 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand . Nay, when compared with Life, Death may look temptingly; surely a great and aged Judge of Beauty informs us, that it has the better features, Death is better than Birth, better therefore than Life. 'Tis of more friendship too; or if in Death be aught of enmity (since 'tis said, the last Enemy that shall be destroyed is 
(t) 1 Cor. 15.  Death) we may defeat it by dying ere it comes; though living in Christ by Faith, yet dying to Sin by Repentance; which may be much improved, even by contemplation upon Death; thus conquering Death, by minding Death; killing itself, with itself; like the Athenians, who (before defenceless) made themselves walls of Tombs and Gravestones.  
Now Death's Privileges lie,  
I. In what it ends.  
II. In what it gins.  

I. In what it ends.  
St Jerom instances in the imprisonment in the Body from which Death delivers the Soul: Although perhaps the posture of the Soul, in state of separation, may not so properly be reputed freedom, since 'tis a property fixed to its essence, to be (in such a state) desirous of reunion. Insomuch that some (in that place of St Peter 
(u) 1 Pet. 3.19.  concerning Christ's Preaching to the Spirits in Prison) have rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expectation; making the separated state of humane Spirits a Prison, because they are debarred the satisfaction of their so natural inclinations. But however, with St Jerom,  
1. Death puts a period to uncertainty and doubt; to which our Birth entitles us, making the wise unsure what we may prove; and Fools misread the Alphabet of Heaven, to find what Letters make our future Fortunes. By Birth we enter into Life so dubious, that Pyrrho and the Sceptics doubted not to doubt of every thing, and to resolve all knowledge into scruple and conjecture.  
Through all the parts of time, with Solomon, we live uncertain of our time, and know not what a day may bring forth. We all are strong Idolaters of to morrow; neglecting well to manage present time, by our too great anxiety for the future, for hours which we presume shall come, but which (for aught we know) the Sun shall never live to make; For who can tell but every Night may close his eye, and hang the world in mourning for his death?  
Uncertain are we in our Friends, like Amasa 
(w) 2 Sam. 20.9. , or Julius Caesar, we well may perish the deluded Sacrifices of pretended Brothers, or adopted Sons; For Natures do not ever answer Names; nor is it always Truth which tempts our eyesight with the fairest Print.  
Uncertain are we in Enjoyments. Riches make themselves wings, wings (like the Butterfly's) gilded and fluttering, and unresolved how to bestow themselves: They, from the good, oft travel to the bad; oft do they quit a Rose, hover awhile, then light upon a Thistle.  
Uncertain is our Health; the slave of weather; varied with Heat and Cold; it shakes at a Frost, and sickens at a Sunbeam; whilst poor Physicians, mortal as ourselves, (the real Sons of our Infirmities, though the pretended Fathers of our Healths) offer at Reasons to protract Man's life; and then themselves die to confute them.  
Uncertain are our Joys, which (like Belshazer's) appear upon our faces, soon to be dashed with some surprise, some hand upon a wall; nay, Joy is so uncertain, that it is uncertain if such a thing exist on this side Heaven.  
Nay more, Uncertain are even ourselves, when we cannot confide, no not in our own dispositions; but teach to morrow to repel those Acts which yesterday allowed, and make this hour correct what seemed discretion in the last; and that with some new wisdom to be controlled the next. All these, and more Uncertainties our Birth gins.  
But than comes certain Death, (for what man is he that lives, and shall not see 
(x) Psal. 89.48.  Death?) and shuts out all Contingencies. Man then enjoys a blessed security; But than it must be one, who (by a second Birth) has gained exemption from a second Death, for else his Certainty is dismaller than Doubt. Man being dead, no more consults the variable Moon; nor studies Heaven, to mistake his Fortunes upon Earth; no more regards the wind; for him, it still may blow, and where it lists may blow; no more, by doubting Friends, shall he deserve to find them what he suspects them; he than no more shall fear the wings of riches, nor clog them with his cares to stay their flight; no Mene Tekel then shall startle him; nor shall he abate his pleasures whilst he has them, with dread lest he too soon should be without them; no more shall he distrust his constitution, nor ask his trembling pulses how he does; nor shall he any more have reason to diffide in his own resolves.  
2. Birth gins temporal misery, Death ends that. Although the good are never truly wretched, yet few there are that make themselves such Monsters, as (in the common crowd) not to complain. 'Tis not alone at others Funerals that we contend to be in mourning; but each Man in his own losses pursues the fashion, and, what he wants in woe, makes out in noise; he puts his Fortunes into black, to court his Neighbour's pity; so that whilst he cloaths his complaint with sables (much above the quality and true estate of his exigence) he makes his misery as it were his boast, and it appears more like the daughter of his pride, than his misfortune; as if Jerusalem's sad exclamation became his mouth, Is there any sorrow like unto my sorrow 
(y) Lam. 1.12. ? Each man's particular unhappiness is to his own eyes magnified beyond the proportion of another's sufferings. What Man in pain, deems not his own distemper most insupportable? How many does misfortune urge to wish that to themselves, which Hezekiah deplores in others, That when they being Children came to the Birth, there had not been strength to bring forth 
(z) 2 Kings 19.3. , even, with Job, unwishing their Nativities?  
When we contemplate humane misery, and add (to that) the infirmity of our constitutions; Birth seems to render us as capable of wishing Death, as secure of meeting it. Nor seems Death only the design of Birth, but its near Kinsman too; for Death is Sleeps Brother, says the Philosopher; and Life's a Dream, says the Preacher 
(a) Eccles. 6. : A Dream (like Pharaohs) wherein Men (like Beasts) devour each other, and the worse the better; for bad Men prosper by defrauding good Men, yet style they this detestable success by the beloved name of good fortune; yet even in this good fortune (besides the guilt) what great unhappiness lies hid? what tortures, and what agonies of thought? what nips of conscience, and what keen reflections? The splendid condition of evil Men, holy David 
(b) Psal. 37.  resembles to a flourishing green Tree; and in another Psalm he styles Man Grass: Now rich Men grow, like Grass under that Tree, much higher and much greener than the rest; and sourer too by much, considering their sins and cares; and oft too, shorter-lived by much, their too large growth inviting (as it were) Deaths fatal Sith. Nor does Job mend the character of Life, when he compares it to a Post; soon ends the Stage, after a restless journey full of haste and dirt.  
But what a pleasant place the Journey ends in? Why dread ye Death, the Begetter of Ease? says Menander 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Men. . What is Death? the laying down a heavy Burden, says St Austin 
(d) Quid est Mors? Depositio Sarcin●… gravis. Aug. . Blessed are the Dead, which die in the Lord; from henceforth they rest from their labours, says the Spirit 
(e) Rev. 14.13. . This great advantage of Death, prompted Isidorus Pelusiota to conceive that our Saviour wept not for the decease of Lazarus; but because (for the belief of the Jews) he was to reduce him to that Life (that vexatious Life) from which Death had absolved him.  
The Grave at once shuts up Man's Corpse, and Cares. Hid in the dark, there no misfortune finds him: The Drum shall beat, and yet his pulse not strike a stroke the faster. The earth shall blush in her own children's blood, for her own children's spilling it; and yet his visage suffer the complexion neither of shame nor fear. Sickness shall come, and mingle Fevers with warm Sunshine; till each Neighbour dies, at once his Neighbour's wonder and example; till weary Graves implore the aid of more capacious Pits; yet the Dead shall ne'er molest himself with seeking Sanctuary in some distant dwelling, where he may live a Coward to each stranger's face, or die the business of Death's further travel. Poverty shall come, and Want as an armed Man, and Friends (astonished at the sight) withdraw like fearful Women; yet still shall he lie void of want and care, amidst the quiet company of his old Relations; in the embraces of corruption, to which he may say, Thou art my Mother; and of the Worms, to whom, Thou art my Sister and Brother 
(f) Job 17.4. . And this perhaps might be some reason why the Muscovites (if we believe 
(g) Observantur Dies obitus, quem anniversariis cele brant epulis. Sabel. Enn. 10. lib. 3.  Sabellicus) do annually solemnize the Funerals of Friends, with no less pomp than some of us our Nuptials. And now, so kind is Death, so cruel, Life; that he who covets this, deserves not that; especially if we consider with Olympiodorus, that  
3. By Birth we enter into a capacity of actual sin, which (in the good) Death puts an end to. And could it but oblige the wicked so; the Learned suppose, that even to the Damned, Death would be better than Life; For penal Evil, viz. Suffering, is a less Evil than the moral, viz. Sinning, by how much less it opposes the Supreme Good; Sin, in the act, has no colours but what defy God, but Suffering wears the Livery of his Justice. So that, were but the Damned exempt from Sinning, their posture were much better than this Life (which still involves us in it) in spite of all their Suffering. But even as the Damned now are, or ever shall be, their Birth has nought to boast of over Death; for to whom e'er it is not good to die, it had been better he had ne'er been born.  
But however, with the good the case is indisputable. His Death outdoes his Birth, by undoing Sin; Sin! Life's Concubine (for it ne'er lies from it) and Deaths Mother (for, the Apostle says, it brings it forth) This Mother dies in bringing forth the Daughter. The Viper makes her own Nativity her Dam's Funeral, revenging on her the harm she did the world, in the production of so dire an offspring: Just so does Death destroy the cause of dying: The good, by suffering it, desist to merit it; for they desist to sin.  
Hitherto we have considered the Obligations of Death, in those ills it determines; and Birth is swallowed up in Victory; now we must view,   

II. That great Good which it introduces.  
Like night, it blots out one day, to begin another; For Dying makes a Man immortal; and that great Argument, which proves him but a Man, promotes him to society of Angels: But then, still Death must be what Balaam wished, O that I might die the Death of the Righteous! Man, by his Birth, assumes a Life, by which he lives in daily likelihood of no longer living; but he dies into an incapacity of Dying. We know that we have a House, not made with hands, eternal in the Heavens. WE KNOW, says the Apostle 
(h) 2 Cor. 5.1. .  
But why then is it said, WHO KNOWS, & c? Eccles. 3.21. 
Quaer.  Our Translation is somewhat more favourable than either the Greek or Latin, or indeed our ancient English Translations; for, that which we read, Who knows the Spirit of Man that ascendeth upwards; They render, Who knows the Spirit of Man, if it ascendeth upwards 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. Septuag. Si Spiritus, etc. vul. lat. .  
Does then the learned Apostle contradict the wise King? Or was his knowledge improved beyond the reach of solomon's? One demands (and demanding, denies) Who knows? The other seems to reply, We know.  
To reconcile these places, the Scotists distinguish betwixt Knowledge by Divine Revelation, viz. Faith; and Knowledge by Natural Deduction, viz. Reason: And then they reply, that Ecclesiastes only demands this, Who knows BY REASON whether the Soul be immortal? And the Apostle tells us, That (although we may not attain the assurance of our Souls Everlastingness by Reason, yet) We know it by FAITH. But this Reply falls short of satisfaction; nor can these Texts refer to the Souls Immortality alone; for of that even Socrates and Plato were sufficiently secure, even by rational Collections: Nay, 'twas the general persuasion of Heathens; for who amongst them apprehended not something of bliss, or pain, on the other side the Grave? And 'tis indeed very demonstrable (were it, at present, so convenient) that Humane Spirits are all Deathless. So that Lorinus conceives it only an Article of Faith to shallower Intellects, whose weakness craves the assistance of Divine Discoveries, to make them apprehend it. But nevertheless, Dependence on God's Word for the firm credence of the Truth, is a practice more secure and commendable, even in the most acute capacities.  
But in Answer to this doubt, Solomon here (by ascending upward) means but the same with that in his 12th Chapter of Ecclesiastes, Ver. 7. And the Spirit ascendeth unto God who gave it; which imports, not only the humane Spirits eternity, but also (if of the pious) its felicity; not only its perpetuity, but also its place of abode in that perpetuity. And here indeed REASON falls short, and FAITH flies home. The Heathens knew that their Souls should not die; but how, or where they should live, how ignorant were they? how unsatisfied? We may well ask with Solomon, Who knows, by REASON, the place and posture of our Souls surviving? But yet we may answer with the Apostle, By FAITH we know, that, when this earthly Tabernacle shall be dissolved; we have a House, not made with hands, eternal in the Heavens.  
This, with the rest, are Death's Privileges. So that, although it be the rich and bad Man's Fury, yet 'tis the poor and good Man's Mistress. The good Man courts her to advance his Fortune; I desire to be dissolved, and to be with Christ, which is far better: The other, for his Sanctuary, and in his own defence. To both the Grave is advantageous, and to die is gain. Better is their Death, than any natural thing that attended their Lives, and better than Birth that began them.  
But, though the Text be full of Consolation to the dying Man, or his surviving Friends; though Death exceeds either our Birth or Life; Yet we must wear this Caution in our Bosoms, not wilfully and violently to exchange our Life for Death. We all must study to provide for Death, not to procure it. The encouragement will never justify some bold Pretenders, who furiously lay hands upon themselves; and court not Death, but ravish her. 'Twas once indeed a Learned Man's 
(k) Dr Donn.  persuasion (though altered afterwards) That Self-murder did not any thing entrench on the Divine Authority, nor violate that great Command, Thou shalt not kill: presuming that Injunction only related to the Lives of others.  
But if to theirs, than also to our own; though not in Precept, yet in Presupposal. Thou shalt love thy Neighbour as thyself, is our Saviour's Summary of the last Six Commandments: So that in our own Bosoms, we bear directions for our deportment towards others. Our Nature then being presumed averse from wishing that we might be robbed ourselves, we are commanded therefore Not to Steal: So likewise in False Witness and Defamation: and as in other Precepts, so in this; it being presupposed, that none would willingly anticipate his End, by engaging himself in his own Death; it follows therefore, Thou shalt not kill thy Neighbour. And how can that Command which presupposes the Negative, permit the Positive? But what if murdering ourselves, we murder others too? Examples oft contract a guilt by others imitation: And who can pronounce Brutus innocent of Portia's blood, when she learned death of him, and died enamoured on the fatal Precedent 
(l) Plutach. in vita Bruti. in fine. . Nay, what if I (in my own private fall) become a general Assassinate? For he that kills himself, does what he can to kill Mankind; and were the World as docile in sins of pain and horror (for horrid enough Death seems, though 'tis not so) as in guilt of other complexions, Killing might grow infections, till the Universe became but one Aceldama; one Man would die his Neighbour's destruction, and become a Rule for the next Man to expire by; he to the next, and so throughout the specìes, till ne'er a vein were left in Humane Nature, to bleed the sin over again.  
But though (as some may think) there should be no entrenchment upon God's Command, in Self-destruction; yet stands not his Veracity inviolate. For on what grounds could he assert, That Man remains uncertain of his latter end [man knoweth not his time 
(m) Eccles. 9.12. ;] if it be subject to his own disposure? He that may be his own Executioner, may be his own Prophet too; and readily foretell that Fate, which he has liberty and power to make. Nor is this kind of Death (as Cato and others, fancied) the strong result of generous spirits; but the offspring of timorous dispositions: For, though those Tyrants over their own flesh relented not at those Black Guards, which still stood ready mustered in the vale of Death; yet dreaded they those bloody Colours, which they saw displayed against them on the Plains of Life; proclaiming to the world that they durst die, because they were afraid to live. If this be Bravery and Courage, each Fool may be a Hero, with the assistance of misfortune, and a little peevishness; and though he lives, like Nabal, and folly with him, he may departed the world like a Counsellor, and lie down in the dust as wisely as Achitophel.  
So that, although kind Death does make us Presents richer than Life, yet we may not snatch at them. All the days of my appointed time will I wait till my change come. The great felicity we would achieve, is lost by eager and too hot pursuit. Death catches back its benefits (like Tantalus' waters) from hasty and too violent endeavours. Thus we may make our Angel prove our Fiend. Sufferings have oft, Sin has sometimes instructed pensive and dejected men to seek ease in the Grave; but they have lost it, by thus seeking it: nay, they have hastened desolation, and lengthened it to everlastingness. When Sins reduced to memory have wrought despair, and armed Men to their proper ruin; their streams of grief have drowned, where they should but have washed; their blood has then unsanctifyed their tears, and blotted out in fury whatever good Lines Remorse had written.  
Though Death be pleasing, when 'tis well considered; yet patiented submission to Divine Decrees, is one great feature, which presents her lovely. Whereof our memories may soon relapse into a fresh example, and these Garments hang, like Phylacteries, to mind us of him.  
Shall I say, his Name is better than Ointment? than Oil? And yet my Language show not like the worst of Oils, the Oil of Flattery. Shall I attempt the description of his Life? His Cheeks now cannot blush: How say you then? Shall I present you now, after his Death, with Catalogues of Epithets and Praises, which (though the virtues of his life deserved, yet) one great virtue of his life, his modesty, would not (in his life) have endured to hear? It is the custom too; but be it so, too common therefore for desert so singular. And it perhaps might blemish that great worth, should I describe it; for it might be said, He lived beyond others, but was buried like them. Besides, in public to display his Name, were to disprove it rather; for by pretending to give you a description of his worth, I should but seem to say, It was so little, that you before were unacquainted with it.  
But I'll take leave to recommend to you some Worthies, to whose Renown most here perhaps are strangers.  
You knew not Sempronius Densus, 
Plutarch.  whom (in a general defection from the Roman Emperor) nothing in Life could invite unto inconstancy; and Death itself (which most Men repute something) could nothing scare from Loyalty.  
You knew not Aristides, styled the Just, whom the Athenians Love furnished with that name; that name, the true begotten of his own disposition, though also the begetter of their envy: his meekness was so signal, that his breath was noted to perfume the names of many, but to blast the estimation of none.  
You knew not Philopoemenes, whose Humility high Fortune found impregnable. He thought Content a glorious Heaven; of which to take a prospect, he suppressed all his own lustre; and in the bottom of Humility (like Men in Pits) saw that Heaven to best advantage, permitting not his sight to be divided with scattered beams of his own glory.  
Nor yet knew you Pelopidas; of whose friendship no weather ever varied the complexion. He still persisting towards all (to whom he ere pretended Amity) an unalter'd Friend, made all the world his own Friend.  
You knew not that Aratus, who then conceived he studied most Self-interest, when most he did expend his industry and thoughts to his Country's public benefit; he lived the gain of all Men, and he died their loss.  
Nor knew you Marcus Brutus, signally observed for kindness to his Wife and Family; whom scarce a Virtue left unfrequented, and scarce any Man's Love unattended.  
Now will you have the Sum of all? We read that these were brave— and that they died; That they died worthy of much longer living, had life been worthy to defer their dying.  
If still you are desirous to know more of them— be pleased to read it there, and then cast up how much a precious Name enjoys of fragrancy above all Ointment. And whilst your thoughts are there employed, you'll find (what all these wanted) true Religion too. What words of life made up his dying breath? How did he draw in common Air, to return it odours? His languishing being full of pious, fervent, and of frequent Prayers and Ejaculations; with which his choice had furnished well his memory out of our Liturgy; by his dying practice, approving his living judgements expiring (as much as Man can guests) in great submission to the Father, consolation in the Spirit, Faith in the Son, and Duty to the Sons Spouse, the Church. Now when these things have met your observation, you'll think he justified the close of the Text; and that his latest hour, did surmount his earliest.  
Living, we all enjoyed him; now we see what a small spot of ground he (being dead) possesses. But his Name lives, and fills up room enough; and I have room enough to live upon his Name, but that I've lived too long upon your patience. You knew him; I know, you knew him: You loved him; knowing him, you must love him: You remember him; you have reason to remember him: (O that we could all conspire to imitate him!) confiding in your memory, my Discourse may now (as he did) bid you all Farewell. It has lived, like him, to more than an ordinary Age; though not, like him, in extraordinary value. Convenience now will prompt you to conceive the minute of the Sermons Death, to be better than those of its Life; As the Conversation of the Sermons Subject has instructed us to conclude the Day of his Death, better than that of his Birth.  
Now to that God, with whom he is; to whom the issues of Life and Death belong, Be all Honour and Glory, henceforth, and for evermore. AMEN.     

ANOTHER Upon the Right Honourable THE Lady MARY his WIFE, Who was Buried in his GRAVE, September 25. 1669.  JOB XIV. Ver. 12. 
So man lieth down, and riseth not, till the Heavens be no more, they shall not awake, nor be raised out of their sleep.  
THe Flesh, whose Livery these Walls are dressed in, has slept almost a Year; and hither now retires the other part of that one Flesh, to share in his repose. Vexatious Life is oft compared, and well, to Thorns and Briars; and of some Briars no end appears above ground: Now such a Briar was our last years Life, having both ends in the earth. When the first Corpse of these lay down in peace, and these black Curtains first were drawn about his Bed of dust, that Text of Ecclesiastes 
(a) Eccles. 7.1. , A good Name is better than Ointment, etc. became the Subject of our Meditations. In the first words of that Verse, the Wise man applauds (what indeed all Men wish) a good Name; and in the last he gives no small Encomium to that which all Men fear, viz. Death. Death is said to be wedded to our humane Natures: And though to timorous dispositions (who view her at a distance) she seem a Bride but of a ghastly hue; yet Solomon, who had more thoroughly perused her features, seems to dress her in the character he gave the spiritual Spouse in the Canticles, Thou art black, but comely, etc.  
And since that Text applauded so her Countenance, what throngs has her distended Arms embraced? as if men's deaths were the result of fondness, rather than force; and she had vanquished them more by Attraction, than Constraint; and as if they had not expired so much her Captives, as her Lovers. Nor is their stay, unlike the stay of kindness; 'tis long, 'tis very long. Man fails from off the face of earth, as the 
(b) The Verse preceding the Text.  Waters fail from the Sea, and as the Tides in Rivers decay and are dried up. And as those Waters do again return into the Sea, and Tides into the Rivers; so shall Man find the effects of Renovation, but not, alas! with equal expedition, to what the Sea and Floods enjoy. The Heathen Poets much delight themselves with Fables of their Jove, fancying (amongst the rest) that visiting Al●mena, he stretched out the night unto the length of three; but his three nights, to this of Death, were but a twinkling. Man being once laid down to sleep in the Pavilion of Death, Until the Heavens be no more, he shall not awake, nor be raised out of his sleep.  
How obvious in the words are these Collections.  

I. That Death's a sleep.  
II. That 'tis a long sleep; Till the Heavens be no more.  
III. That the Heavens shall, once, be no more; for Death is but a sleep, and sleep imports awaking.  
iv That when the time is come, wherein the Heavens shall be no more, than Man shall be again; he shall be raised out of his sleep.   

I. Then, Death is a sleep.  
For Death, Job apprehends by lying down. But Death is fourfold.  

1. There's a Death to Sin, and that's the Death of Grace. When Men being dead to Sin, live no longer therein 
(c) Rom. 6.2. . But mortify the deeds of the flesh 
(d) Rom. 8.13. . Hence the Philosopher tells us, it is one way of dying, by our contempt of pleasure, restraint of passion 
(e) Morietiam dicitur, cum anima, adhuc in corpore constituta, corporeas illecebras (Philosophiâ docente) contemnit; & cupiditatum dulces insidias, reliquasque omnes exuit passiones. Macrobius. lib. 1. in Somn. Scip. cap. 13. .  
2. There's a Death to Grace; and that's the death of sin, or rather in sin. Hence some are said to be dead in trespasses and sins; some to have a name that they live, and yet they are dead; for to be carnally minded, is Death 
(f) Rom. 8.6. .  
3. There's a Death to the Actions of the Body. 'Tis the dissolution of the Compositum, and that's the Death of Nature. So first, God said to Adam, In the day thou eatest thereof, thou shalt surely die 
(g) Gen 2.17. , (i.e.) be liable to Death. And secondly, because he eat himself into Mortality, 'tis said of all his Successors, 
(h) Psal. 89.48.  What Man is he that liveth, and shall not see Death? The second sort of Death, and this, are joined together, Mat. 8.22. Let the dead bury their dead; i. e. says St Austin 
(i) De Civit. Dei. lib. 10. cap. 6. , Let the dead in sin, bury the dead in nature.  
4. There's a Death to unhappiness, and that's the Death in Hell, a Death of Soul and Body, being their separation from felicity; and this is called the second Death, Rev. 20.14.   
The first Death, is the separation of the Soul from sin: But this is far from sleep, 'tis a continual watching.  
The second, is the separation of the Soul from Grace. This is a sleep we must avoid; from this we must not only wake, before the Heavens cease to be the Heavens that they are; but also, before we return to the earth that we were, or else we must be dead in this sin for ever; for the Damned protract their sinning, with their suffering.  
The fourth, is the separation of both Soul and Body from glory, rest, and hope; so far is this from being rest or sleep: therefore  
The third, the Death of Nature, or rather Death according to Nature, viz. the separation of the Body and Soul, must be this sleep. But yet, because the Body (not the Soul) in that disjunction, desists to live and act; the sleep we speak of, appertains to that: nor (in propriety of speech) can that, or lying down, be attributed to any other thing.  
This is that sleep, which he must be asleep, who does not frequently perceive expressed in Sacred Writ: 
She is not dead, but sleepeth 
(k) Matth. 9.24. .  
We shall not prevent them which are asleep 
(l) 1 Thes. 4.15. .  
Many of them that sleep in the dust of the earth, shall awake, some to everlasting life 
(m) Dan. 12.2. , etc.  
Our friend Lazarus sleepeth 
(n) Joh. 11.11. .  
When Stephen had said this, he fell asleep 
(o) Acts 7.6. .   
Thus generally departed Kings (in Scripture) are said to have slept with their fathers.  
And thus the Poet, Sleeps are the little Mysteries of Death 
(p) (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand. .  
Now it resembles, or rather is a sleep; in that it corresponds with the definition and properties of sleep.  
1. Sleep binds the Senses up 
(q) Arist. de Vigil. & Som. ; so the Philosopher, It is the Ligament of Sense, and such is Death. Where's then the eye which dotes on specious objects, and is itself esteemed one; which never is well satisfied with seeing, nor ever satisfies with being seen? Upon the sleeping and the dead, the Sun (or whatsoever glories of the Skies) lays out his light in vain; Midnight and Noon are equal shades to them. Where's then the Ear, through which Trumpets convey life to the hands, and Tabrets to the feet; whilst holy David at the sound of the one fights for the Ark, and at the noise of the other dances before it? To Sleep and Death, these are no more than Silence. Midnight and the Grave are two Exceptions against Noise. Awake you may ye Lute and Harp; but to what purpose, when 'tis not, I myself awake right early? Where's then the Scent? And where's the difference betwixt the Dormant, and the Dead? The one perceives no sweetness in a Bed of Roses, nor yet the other in his Apartment strowed with Flowers. Corruption shall make this last (as the Sister concluded of Lazarus) yield an ill savour; but neither last, nor first, discern a good one, nor yet disdain a bad one. Where's then the sense of Tasting? Then sweet and sour fall into indistinction: Then nought is palatable nor disgustful: No rarity contended for in meats, nor property in sauces; no relish vaunted of in fruits, nor gusto in the wines: No, no, there is no other Epicure in sleep, than Fleas; nor in the Grave, than Worms. Where's then the sense of Feeling? To those that sound sleep, and to the dead, Good English Broadcloth may contend with Satin: And (were not Men alive as reasonless, as Men asleep and dead are senseless) an Act for Funerals in home-made Woollen, might be embraced with less reluctancy. What feels the living sleeper? what the dead? The one perceiving not the Thief which robs his Purse, nor the other the Sexton which strips his Carcase.  
Then what is Sleep, but Death 
(r) Quid est som●m, gelidae n●s; i mortis imago?  abbreviated? Or Death, but Sleep protracted?  
2. As to Anxiety and Care, their Natures much accord. In Sleep they die, in Death they fall asleep. Farewell, in both, to doubts and jealousies, to fear and grief. When wearied with distraction, how welcome does Man entertain repose, in Bed or in the Grave? Man goeth forth unto his labour until the Evening, and then, the sleep of a labouring Man is sweet 
(s) (s) Eccles. 5.12. ; so much for Sleep. In the world ye shall have tribulation 
(t) John 16.33. , yet proceed to work out your salvation 
(u) Phil. 2.12. : That when the night of Death approaches, and none can work, you may be happy with those that die in the Lord, for they rest from their labours 
(w) Rev. 14.13. . So much for Death; in both conditions, Trouble finds a Grave.  
What though the world be lost in horrid fears, like to benighted Men? And in that night, what although Groans (like Screams of Owls) grow loud; and Joys (like dying Swans) have sung their last? Yet what's all this, to those that are at rest? 'Tis to the waking, to the living 'tis, that the Winds roar, and that the Billows foam; that the Masts crack, and that the Cordage bursts; that Clouds hid Heaven, and the Waves the Clouds: But it disturbs not Ionas, for he sleeps: Nor yet his Ancestors, for they are dead. This is that water of Lethe, which the Heathens conceived powerful to convey oblivion to the memory. Thou Vanquisher of Ills; Thou Calmness to the Mind! etc. says Seneca to Sleep 
(x) Tuque O Domitor somne malorum, requies animi, etc. Sen. Her●. Fur. . And such a Sleep is Death. For, O Death! acceptable is thy sentence to the Needy; to him whose strength faileth, and is vexed with all things; to him that despaireth, and hath lost his patience, says the son of Syrach, Chap. 41. ver. 2.  
3. As to the desisting of motion and action, how well may they be Twins? In each of them there's a defect of these. The Body being tied in bonds of sleep, it lies as buried; in the interim, the Soul (whose power is independent on the Body) perpetuates her action: so when the term of mortal life is come, down lies the Body all torpid and unactive; but the Soul, the invisible part, does still retain possession of life in the behalf of the whole Man. And in both cases too, the Body shall again assume its former vigour, to show it was not lost, but intermitted; but of that more, in a more proper place.  
4. Sleeping and dying are of one necessity, and equally to nature indispensable. Many men wake with coveting to sleep; and their too eager hopes of some repose, keeps them in long frustration. Just so, some live, spite of themselves, subsisting in opposition to their sierce desires of Expiration; such was perplexed Job, Jeremy, and Elias. And others sleep, whilst they contend to wake, such were the Apostles 
(y) Mark 14.37. : Just so, some Men embrace their Deaths, whilst they conceive they oppose it; and meet it, where they think they travel from it. Yet all (some time or other) must partake of either; unless Death prevent sleep at the first, and Doomsday prevent Death at the last. In vain's the study to evade them; 'tis of a nature like the industry expended to procure the Philosopher's stone; they labour to convert whatever they have into Gold, and convert that little Gold they have into Nothing. So we, solicitous to improve that little health we have into a treasure of inexhaustible life, reduce that little life we have into death. Like him, who should contrive to watch long, and drops asleep with the contrivance. Not that I would men should neglect their lives, or be indifferent in their conservation; but that they should be careful of them, with an assurance once to forego them, and still be ready with alacrity to resign them: For who is he that lives, and shall not see death?  
5. Sleep equals all men, of what age soever, what strength, or what degree; and so does Death. None in their dark Dominions, can discern a Throne from a Pedestal. The Corpse of sleeping Bartimaeus, has equal bliss with sleeping Herod; and much more than Herod, when awake: So is dead Diogenes, as happy as dead Alexander; and much more than Alexander, when alive. Various ways, and different postures there may be of both in lying down; but being laid, their State is undistinguished 
(z) Mista Senum ac Juvenum deflentur Corpora. Horat. Nulla distinctio inter Cadavera mortuorum, nisi for●è graviùs saetent Divitum Corpora, luxuriâ distenta. Amb. Hexamer. , and promiscuous.  
Some die distracted, harassed with wand'ring and benighted thoughts; and these sleep like Ezekiel's Jews, in the Woods 
(a) Ezek. 34.25. .  
Some men expire in the pursuit of Fame, oppressed with Titles, and voluminous Inscriptions; and these sleep like Isaiah's Idolaters, in Monuments 
(b) Isa 65.4. .  
Some have short winter-lives; a little daylight in them, but much tempest; these men expiring in the midst of cares, seem to have troubled themselves to death; and these, like Jonah, sleep in a storm 
(c) Jon. 1.5. .  
Some are prescribed to death, pursuing the directions of Physicians, (Death's great Acquaintances) and tied to their Receipts; these sleep, like St Peter, among Soldiers, and in Chains 
(d) Acts 12.6. .  
Some are misguided by a flying fire (by seeming honour) into the Graves great precipice, and die of a disease called Valour; these sleep, like Samson, in Gaza 
(e) Judg. 16.3. , which (being interpreted) is strength.  
Fullness of bread sometimes may send another to the Grave; and he sleeps, like Boaz, at a heap of Corn 
(f) Ruth 3 7. . Whilst Indigence perhaps destroys his Neighbours; and they, like Ruth, sleep at his feet 
(g) Ver. 14. .  
Others die of Promotion, and (like smoke) are taught to vanish by their exaltation; and these sleep, like Saul, on the top of the House 
(h) 1 Sam. 9.26. .  
Others die wearied out with Expectation; and they sleep, like Vriah, at the Gate of the King's house 
(i) 2 Sam. 1.9. .  
Now, though the method of Expiring varies, the state of the Expired is all equality. The low and weak can be but empty then: And even the Proud, when they have slept their sleep, and those (whose hands were mighty) have found nothing.  
Now therefore, since that which we in rigorous Expression term Death, in mild construction is but Sleep;  
(1.) Thrice happy they, whom it defers not long! Quick sleeps discover regular Constitutions. 'Tis much advantage to be early happy; and to prevent the restlessness and tumbli●gs of weary Age, with undelayed repose; For thus God giveth his beloved sleep, says the Prophet 
(k) Psal. 127.2. . And those, whom the Gods affect, die young, says the Poet 
(l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand .  
(2.) That really in Death we may have rest, as in sound sleep; we must contend, whilst yet we are awake, to perfect all our task in God our Master's most important service, and work out our salvation whilst we may. Sleep, we know, seals up at once our industry and eyes, no working then; we in the morning therefore should contrive to make night no surprise: That when it once grows heavy on our eyelids, we may not leave our duties unattempted, or our attempts unaccomplished: like interrupted and abortive structures, which show what Architects presumed, not what they did.  
And so much more should we be sedulous to have our task determined, ere we sleep, by how much less we shall be capable to fill up its perfection, when we wake. For here indeed Death varies from the method of ordinary sleep; in that, what ere to day (i. e. in our lives) lies uneffected, must be perpetuated so. As the Tree falls, so it must lie 
(m) Eccles. 11.3. . There is no borrowing of to morrows Sun, to pay the arrears of this. No, no, we shall not open once our eyes to wake, till the Heavens close all their eyes, and fall asleep; nor shall our morning ere begin to be, till the place, where morning dwells, shall be no more. When once our drowsy temples, are bound up with Death's swarthy Night-cloaths, Farewell to Spring, which is our growth in grace; Farewell to Summer, and fruits meet for repentance; Farewell to Sunshine, being the light of grace; And Farewell showers, the droppings of the Sanctuary: For man lieth down, and riseth not, till the Heavens be no more, etc.   

II. 'Tis then a long Sleep.  
Till the Heavens be no more. A time of tedious distance for aught we know. But yet, how near soever (if we reflect on those who went before us) how much soever Death resembled Sleep in quality, 'tis much beyond it in the quantity.  
The grand distinction of these sleeps, consists in their duration. A Sand participates the essential properties of Earth. But ah! when their dimensions come in competition, that nature of the Earth, which the Sand possesses, is but enough to privilege it from being nothing: So Sleep, though constituted of the calm and gentle qualities of Death, when we peruse them in their just extent, appears (in the comparison) to have but so much ease, as does but just exempt it from being labour. Here we soon sleep, and straight as quickly wake. Our lives are but successive, and short fits of darkness and of light. And if the night protract itself beyond our slumbers, how restless grow we, tortured with repose, and making our ease our anguish? But Bodies, once asleep beneath the Coverlets of Turfs, find not themselves so hasty to be stirring.  
We shall remove no Curtains with our hands; nor, with our eyes, seek daylight in a Window; nor, with our vain inquiries, look for glimmerings in the East. No, no, we shall not hunt for day, till we shall miss the Heavens, from which it used to start. We now lay not ourselves to sleep, until ourselves (or servants, those Deputy selves) have put out the Candle; but being laid down in Death, we shall not wake, till he that never sleeps, puts out the Sun: For the Sun shall be turned into darkness 
(n) Joel 2.31. , and be no more our light 
(o) Isa. 60.19. . The Sun and Darkness shall at once forsake us; nor shall the one (I mean Death) withdraw its drowsy shades, till the other wraps his Sunbeams up in Sables; and (instead of bidding Good-Morrow, like a Bridegroom 
* Psal. 19.5. ) shall bid Good-Night like a Mourner.  
But, as sound as we shall sleep in Body, so surely was Lactantius in a Dream, who (with the other Chiliasts) would humble Christ's celestial Sovereignty, into an earthly Throne, to be erected at Jerusalem, and be established for 1000 years; for which space also he presumed, the Martyrs should be empowered with sublunary dominion, and enjoy pleasures, equally terrestrial with their jurisdiction. Now the foundation of this fantastic building, they lay upon a ground, which will not bear it; they instance in Rev. 20. and from these expressions (The Devil is bound for a thousand years, ver. 2. And the Souls of the Witnesses (or Martyrs) lived and reigned with Christ for a thousand years, ver. 4.) They conclude, That Satan shall literally and temporally be bound, and the Martyrs temporally rule.  
And lest we should conceive, they understood this their Supremacy to be only in Spirit, they not only insist upon ver. 4. where 'tis said, The Souls of the Witnesses lived and reigned: But introduce the fifth verse, where 'tis said, The rest of the dead lived not again, till the thousand years were finished 
† i e. Those that are dead in Body and in Gra●e shall have no Resurrection at all, till all things are accomplished, and then they shall arise to a second Death; But these that had part in the first Resurrection, (i. e.) from Sin, the second Death (which is of Soul and Body) shall have n● power ●…n. : From hence concluding, That the Martyr's Souls should all this while be reunited to their Bodies, which only can be supposed to live again 
* For the Soul lives not again, but continues to live. .  
And lest Error should be too narrow to expatiate in, their Fancies rove yet further, and recur to 2 Pet. 3.8. where one day, is said, to be with God as a thousand years, and a thousand years as one day. Inferring hence, That the World's Glass shall be 7000 years in running out, in proportion to the seven days which make up every Week; and since the seventh day had a Prescription of Repose and Piety, the six preceding being lights to guide men into toil and sweat; they fancy the last thousand years must supply the room of a continued Sabbath to the Saints, after the first 6000 years being spent in industry and expectation. But this opinion does directly thwart that Text 
(p) Matth. 24.36. , But of that day and hour knoweth no man, no not the Angels, etc. And the other opinion contradicts that other Text 
(q) John 18.36. , My Kingdom is not of this world. But both oppose our present Text, which says, Man (i. e. all Mankind, except those which risen with Christ to attend him their first-fruits, and to whom they limit not their fancied Empire) awakes not till the Heavens be no more.  
Yet even St Austin 
(r) Nam etiam nos haec epinati fuimus aliquando. Aug. de Civ. Dei. lib. 20. ch. 7.  once indulged this misconception, although with an opinion more refined, and which allotted not such carnal pleasures to this dominion of the Saints, as other Patrons of this Error did. But on review, and better thoughts, he tells us, That by a thousand years (being a perfect number) is meant the latter Age, begun by the Messiah in the fullness of time; in which the Devil is bound, i. e. he does not, with his old more boundless power, detain the world in Error, and enjoy his former usurpation of Souls 
(s) Aut certe mille annos pro omnibus an●…s hujus seculi posuit, ut perf●cto numero notaretur ipsa temporis plenitudo. Aug. ibid. . But for the Saints, although their Bodies should remain the slaves of Sepulchers, (those only excepted which arose with Christ) yet should their spirits reign with Christ in Heaven 
* Quamvis ergo cum su●… dum, jam tamen corum animae regnant cum illo. Idem ibidem. .  
And this exactly squares with that, My Kingdom is not of this world; not but that Bodies too shall partake his triumphs, but that will be, not till the Heavens be no more.   

III. Why then, the Heavens shall be no more.  
For should they still continue as they are, and should man ne'er revive, whilst they continue so; how could his Death be termed a Sleep, to which no waking ever should succeed?  
The Heavens now are like an open Book, full of strange Characters, which men consult (how wisely, let their effects determine) to be informed, when great men's Lives shall be no more; when Kingdoms, and when States shall be no more; when public Blessings, and when public Curses shall be no more. But there will be a season (and e'er long 'twill be) when they themselves shall be no more; They shall perish, fayes the Psalmist: But of the critical moment, not a word in all the Book of Spheres. What Tales soe'er they tell of other Being's, they will still keep their own counsel; and whensoe'er they break (like to great Traders here on earth) their breach shall be the world's surprise: Of that day knoweth none. Their Prophecy in that, is silent as their Harmony; yet such a day there will be: But the question is, 
First, What Heavens shall be no more?  
Secondly, How shall they be no more?   
First, What Heavens shall be no more? Besides the Empyreal, or Supreme, Philosophers compute the number of the Orbs (counting the Fire and Air) to be eleven. But the great Bishop of Hippo (reflecting on the rapture of St Paul into the third Heaven, where he had the glimpse of great, unutterable glories) concludes the Empyreal (the Heaven of Gods more immediate splendour, and the receptacle of the blessed, to see him, as 'twere, face to face) to be the third Heaven; computing none besides, excepting the Sydereum & Aereum, the Starry and the Airy.  
But be they more, or be they less, the Heaven of heavens is generally exempted from dissolution: which some conclude from Thy Throne is established for ever. So that, of all the rest, although we cannot certainly determine what is their number, yet we may conclude a little of their nature; though we are insecure how many they be, yet we may well be resolute what they shall be, or rather what they shall not be, They shall be no more: But  
Secondly, How no more? They shall perish 
(t) Hebr. r. 11.  Now what should be this perishing, but their change? For as man's death is called a change 
(u) Job 14.14. , I will wait till my change come: So the Heaven's change is called a death, or perishing; for, that the word (perish) imports no more in the forecited place to the Hebrews, is evident from the ensuing Verse, As a vesture shalt thou fold them up, and they shall be changed.  
Nay, this very place, the Heavens shall be no more, is (in the vulgar Latin) atteratur Coelum, till the Heavens be worn away, not annihilated. Worn like an old Garment, Psal. 102. Man is the little world, and as his  cover him, so the Heavens cover the great world, Tegit omnia Coelum. Hence, 
Ovid.  when we Travel, Lucretius tells us, We change the clothing of Heaven 
(w) Coelimutamus amictum. . Conformable to this is even the Septuagint, in this of Job, which renders it, Till the Heavens be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No more be sowed together.  unsowed. How has God clothed the Macrocosm, as we the Microcosm, with the best  on the outside? We all, at great Solemnities, contrive to habit ourselves after the newest fashion: Lo, then shall Christ appear in Solemn Triumph; Lo, then shall be the Marriage of the Lamb; and then the world shall change its fashion too: The fashion of this world passes away 
(x) 1 Cor. 7.31. . When Sunday comes, 'tis generally entertained with Citizens best ; Lo, than the Sabbath of the Saints shall come; then the Lords day; the day of the Sun of Righteousness; and then the Universe shall be arrayed in cleaner and more splendid Vestments.  
Now Job's, shall be no more; is St Peter's, shall pass away, whilst the Elements melt for fervent heat 
(y) 2 Pet. 3.10. . Now, whatsoever melts, melts not to nothing, but into substance of a purer nature; so likewise, to pass away, is not to cease to be, but to be varied in its place or properties. Heaven and Earth shall pass away, says our Saviour; and there shall be new Heavens, and a new Earth, says St Peter 
(z) 2 Pet. 3.13. . Both these are united, Rev. 21.5. Behold, I make all things new. Now, to make all things new, is not to make all things nothing; no more than mending is destroying. To be no more, than, is to pass into new; and 'tis not needless to observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to change, is rendered Psal. 90.9. by passing away, or passing over: from whence the world is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change, or passing over.  
But you may ask, What change is this?  
'Tis not a change of substance, but of accidents; Heavens shall not absolutely cease to be, but to be as they are; so also the Elements. All compound Being's (except man's Body, which must subsist with the Soul) shall lay aside their Essence. Birds, and Beasts, and Fish, so likewise Trees and Plants, which own their Being's to their Compositions, shall bid farewell to Nature; when every Element shall challenge from them, what each contributed to their composure. Earth shall retreat to Earth, Water to Water; and whatsoever Fire or Air bestowed, for ever shall recede into its native properties.  
But for more simple and unblended Natures, their change shall be but a refining. Some 
(a) Greg. Bed. Gloss.  have conceived indeed, That Fire and Water should both be totally consumed, whilst Earth and Air should be no more than mended. But this the rest reject. Aquinas 
(b) Aquin. in 2 Pet. 3.  thinking, that Fire and Water should but lose their heat and cold. But that were neither to be Fire nor Water. But that Lorinus candidly expounds him, That by their losing heat and cold, he means, that heat and cold should be restrained from acting.  
As is the change with the Elements, so with the Heavens; the variations not of things, but qualities. Aristotle pronounced Heaven incorruptible; and so it is indeed as to its fitness for duration, (which the Schools call its internals) but not as to its power, abstracted from divine disposure 
* Ab intrirseco Coelos esse incorruptibtl●s, communis Scholasticorum est opinio. i e. secundum sabstantiam & aptitudinem, non dispositionem divinam & actum. Lo●. in Psal. 102.19. ; for whatsoever at first results from nothing, by the same virtue, may relapse into nothing; or, as the cause of its first being pleases, be varied from its present being. Therefore THOU shalt change them 
(c) Psal. 102.26. . By which change, says Lorinus 
(d) De sola nonnulla renovatione, per vacationem à mo●u & actu & ministerio in res sublunares, hominemque vitam ducentem mortalem. Ibid. , is meant some kind of renewing, by a vacation from Motion and Action, and influence on Sublunaries, and on Man leading a mortal life. And thus being altered, they will better suit with the condition of renewed Mankind. In which, St Austin tells us, That at the general Conflagration, those qualities of the corruptible Elements (which agreed well enough with our corruptible Bodies) shall utterly perish by Combustion; And the same substance shall (by miraculous change) acquire qualities convenient for immortal Bodies; to the end, that the world, being renewed for the better, may the better suit with men renewed for the better in their flesh 
(e) Conflagratione mund●…â Elementorum corruptibilium qualitates, quae corporibus nostris corruptibi●ibus congruchant, ardend● penitus interibunt; Atque ips● substantia eas qualitates habebit, quae corporibus immortalibus mirabili mutatione conventant. Ut scilicent mundus in melius inroua●us, apt accommodetur hominibus etiam in carne meliùs innovatis. Aug. de Civ. Dei. lib. 20. cap. 16. .  
From these things than we may raise these Conclusions.  

1. That the Heavens shall no more measure time; For,  
2. Time shall be no more, Rev. 10.6. And hence indeed, in proper speech, the Heavens shall be no more. Shall, is the Future Tense; but in Eternity there's no Futurity. Now when there is no time, but all Eternity, who can, without great impropriety, say the Heavens shall be; when, Shall, imports a time to come?  
3. If no time, than no motion; for time is the measure of motion 
(f) Tempus est mensura motus; omnis motus est in tempore. : and therefore  
4. No more action; for without motion, there is no action in Naturals.  
5. Therefore no more influence on Sublunaries; for without action, no influence: therefore  
6. No more generation nor corruption; for these are not without influence. Thus then, the Heavens shall be no more: And now    

iv Man shall awake, and be raised out of his sleep.  
Methinks I see his Body now begin to be again. Methinks I see the Sea (like Jonah's Whale) surrendering what it had long time concealed. Methinks I see Men bolting from the Earth, like Rabbits from their Warrens. Some from the Waves, some from the Graves I see, just wakened by the Trump; and shaking off, many their dew, and many more their dust: For they must awake, they must be raised out of their sleep.  
But it may be of use to mind the expression; 'tis they shall be raised, not by their virtue, but some others power. But what is his Name, if thou canst tell? 'Tis my Redeemer; I know that my Redeemer lives, and he shall raise me up at the last day 
(g) Job 19.25. .  

My Redeemer] There's God's power.  
Shall raise me up] There's Job's assurance.  
At the last day.] There's the time prescribed.   

My Redeemer lives] 1. To confute the Jews, who disown his Resurrection. 2. To prove that he also shall raise us up. Christ the first-fruits; afterwards, they that are Christ's, 1 Cor. 15. For,  
He shall raise me up] To refute those who repute our expectation of reduction from the Grave, as a Dream.  
At the last day] To confute Hymeneus Philetus, and Hermogenes, who concluded the Resurrection already accomplished, because 'tis recorded that the Bodies of the Saints arose, Matth. 27. So holy Job (even in the Text) supposes and implies, what there he expresses, viz. That when the Heavens shall be no more, Man shall be raised.   

1. Then he shall awake, arise:  
2. How shall he be raised? But   

1. Man's Body shall arise.  
These very Numerical Bodies; these that we sinned in, or repent in. Methinks I hear the Trumpet sound a Call; wherefore Awake, Awake! whoever, wherever, Howe'er you are. whoever have been devoured by Wolves, those Wolves being straight devoured by Lions, those Lions dying and straight devoured by Kites! whoever to Fishes have been made a Prey, which even themselves have soon become a Prey to other Fishes! whoever you are, that in your Bodies have performed the Stages (which fond Pythagoras prescribed to Souls) in journeys through each various kind of Beasts! whoever you are, have been reduced to dust, and dissipated through the spacious world, till every dust has been removed a Mile from dust of kin to it! Awake, Awake; indeed you must awake. 'Tis a resistless power that raises you. 'Tis God shall raise the dead, Acts 26.8.  
But some may ask, Query. What if a Man devour those of his own species? What if Claudius devour Sempronius, and (after time for due digesting him) Claudius himself become another's Meal? How shall Sempronius (and others in the like capacity) be raised up in his own Numerical Body, unless whatsoever was eaten by Claudius, (and may be conceived to have become a part of his Body) be restored? Which if it be, How then shall Claudius rise with his Numerical Body?  
This is the Query which Objectors think, Solut. is of itself enough to make a Sadduce. But 'tis indeed a trivial doubt, and of no force to any but the willing. For 'tis not he shall arise, (as I observed before) but he shall be raised; which includes an unrestrained power to be the Agent: and 'tis the same Almighty Power which does support the living. That God shall raise Man, who now seeds Man. He needs no aid of meat to keep a Creature living. How obvious may we then conceive it (though Claudius do devour Sempronius) for God to strengthen Claudius, and support him, without permitting any of Sempronius to be concocted into his constitution; especially since he composed not Man, to be Man's food?  
But now what think you, if even to Reason (for at that Weapon they must be encountered, who contradict this Doctrine) I say, what if to Reason 'tis a thing impossible, but of the selfsame Body there must be infallibly a Resurrection? Not to trace all the Causes back up to the first, to prove a God accomplished in whate'er good reason ere thought good. I shall suppose the Existence of a Deity already granted, I know none deny it.  
There being then a God, he must be just; but just he cannot be, without a Resurrection: For (to man's eye) the worst oft live and die with least misfortune. Now, if no vengeance seize them after death, where's then the Justice, and where's then the God? Will any say, that (after dissolution) the Soul may suffer, and still God be just, although the Body sleeps? But if the Body shared in sinning, and be exempted from the suffering, a Malefactor escapes: then where's the Justice? and next where's the God? Or will you say (as some are very forward) that Death itself is the Body's punishment?  
But I say (1.) the Soul and Body sinned together for each others greater satisfaction; in justice therefore we may think, that they should suffer together for each others greater affliction. But they by death (so far does it resist their suffering together) are far removed asunder; if death then be the Bodies sole infliction, still where's the Justice?  
(2.) Can the Body be punished with what it never feels? But oft great Sinners sink into the Grave, under a stupefaction of the senses, and die extempore. And if the flesh do only suffer death, which brings no corporal pain for mighty corporal transgressions, still where's the Justice?  
(3.) The Body sinning against an infinite Person, committed infinite sin; for (as we see in Treason) the Object gives proportion to the Crime. Infinite sin must have no finite suffering: But Death is a finite suffering; for that's accomplished when the Soul is gone. If therefore Death be all the vengeance to the Body, where's still the Justice? Will any say the Bodies being dead, and separated from the Soul for ever, is its eternal punishment? But can there be punishment, and nothing suffer? As soon as dead, the humane Body is not; it was the humane Body when it sinned, by death it leaves to be the humane Body: And how can that, which is not, suffer? Or will you say (with Pomponatius) that sin is its own punishment? O strange Philosophy! And more strange Justice! In all Philosophy, the offence is still cause to the punishment; if sin then be the punishment to itself, 'tis its own cause, and 'tis its own effect: But others in Philosophy will tell us, That Nihil est causa sui ipsius 
(h) Quisquam ne morta●ium idem vocat facinus & poenam? Quintil. ; And in all Justice punishments designed to mend the Sufferer, or to disencourage others from the like offence. But what sin ere (which had no other punishment) deterred another from attempting it? And as for the Offender, I presume none will conclude that sin can much amend him. Many would wish their strength might ne'er decline, that they might ne'er be impotent for sin. If sin be then its proper punishment? 'Tis a most strange one, which the Offender ever would request to undergo, and prize beyond rewards 
(i) Nullapoena est nisi invito (& alibi) Supplicium quisquam vocat, ad quod prosilitur, quod exposcitur. Quintil. . If sin were the sole judgement on the Malefactor, O what a means had the Almighty found, to bring his Justice in contempt! And then where were his Wisdom too? And then where the God?  
Therefore whoever thou art, that art possessed with Dreams like these, Awake thou that sleepest, lest ere thou dreamest of it, it may be said, Awake, and come to judgement: But   

2. How shall Men arise? And with what Bodies shall they come?  
I answer with St Paul, 1 Cor. 15. they shall rise (1) Incorruptibly; it is raised in incorruption, ver. 42. (2) Gloriously; it is raised in glory, ver. 43. (3) In agility; it is raised in power, ver. 43. tanta facilitas, quanta faelicitas, says St Austin. (4) Very near to the nature of Angels; much more refin'd than formerly; not only from carnal lusts, but also from the grossness of our substances. The natural Elements shall be refin'd, so shall our Bodies; it shall be raised a spiritual Body, ver. 44. Not but that we shall have flesh and bones, and integral parts, answerable to the pattern of our Saviour after his Resurrection, Luke 24.39. Handle me, and see, for a spirit has not flesh and bones, as ye see me have. But yet improved they shall be much.  
Aquinas 
(k) in Eph. 4 ver. 13. Corpus Christi fuit perd●ction ad plenam aetem virilem (scilicet 33 annorum) in quâ mertuus est; husus●todi autem aetatis plenitudini corform●…itur aetas sanctorum resurg●…tium. So a so the Author of these Sermons or Homilies fathered on St Ambrose, vol. 3. pag. 44. Ibi enim nec infa●s nec senex, nec parvus erit, qui non impleat dies suos; utpote silius resurrectionis & in mensuram venict plenitudinis Christi, ut nec desint ali●ui annorum spacia, nec supersint.  yet goes further, and assures us, That we shall rise in the complete age of our Saviour, viz. 33 years old. For whereas we read, Till we all come in the unity of the Faith, and of the knowledge of the Son of God to a perfect Man, to the measure of the STATURE of the fullness of Christ, he (as also our old Translations) reads the measure of the AGE of the fullness of Christ. But this we safely may leave undetermined, being assured that Man shall awake destitute of nothing essential to his perfection, but not so secure of what God may esteem so essential.  
But this is the Resurrection of those who have part in the first Resurrection. Others shall want the glory; but yet shall be endued with bodies, free from corruption; to protract their torture to eternity; with bodies agile, to entitle them to the greater restlessness; for the more active the Sufferer, the more tormenting the Chains and Anguish. Nor shall he want the prejudice of a refined body, that all his senses may be more acute, for entertaining each its proper torment to the most high improvement.  
So now we see Men shall be raised up; and we see how. Unhappy then are they, that put far from them here the evil day; to be shut up in worst of nights hereafter. Woe to him, that eats and drinks, because to morrow he shall die; since, after that to morrow, he must rise, and be wakened out of his sleep. But happy he, thrice happy, who being to forego his life, hide it with Christ in God; at the last day they shall know where to find it. In the mean time foolish are those that lament him, since they again shall see him, if yet they are not still more foolish, by their neglecting to lie down like him. How is our industry concerned, to care that our uprise be to felicity? by death to sin, and rising again to newness of life, to furnish ourselves for a Resurrection free from a second death.  
And will you know how 'tis to be achieved? By doing so, as did the Subject of this day's Solemnity. If you expect her Character, consult each man his loss in her departure. None need commend an absent Friend to those, who by that absence find much detriment. Go ask the Poor, Go ask the Sick, whose Consolation and Relief are now in a great measure gone to Heaven with her. How have the glories of the ancient Heroes lived in Records of blackest Ink? So 'tis with her, for in our sable fortunes, in our dark wants, her worth is largely written. We need no tedious toil to prove her happy, as to her Soul, and ready for the Resurrection, as to her Body; our greatest Task will be (not to learn how she is, but) to be like her, fit for our going, and our Saeviours coming.  
But you'll ask how? Let the Apostle tell you; St Peter, designing to display Christ's dreadful coming in his third Chapter of his second Epistle, endeavours to prepare men for it in his first Chapter, advising diligence in procuring  
1. Faith, which believes God true in all his promises, which teaches Man to lay aside his Reason, that so he may be more than Man, and apprehend things much beyond the reach of natural capacity. Faith is the evidence of things not seen. Faith, which lays all our sins down at Christ's Cross. Faith, which applies Christ's merits to ourselves. In short, Faith, which depends on the Father's mercy, through the Sons sufferings and intercession, by the Spirits support and consolation, to evade deserved destruction, and attain most undeserved bliss: therefore to wake to happiness, take Faith, and add to your Faith  
2. Virtue. Not Virtue in the general, because Temperance follows as a particular; but Virtue, i. e. Fortitude or Valour. For so is Virtus rendered, when importing a single Virtue. Some Grammarians will informs us that it signifies Manhood, from Vir in the Latin; and Courage, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the God of War, in the Greek, from whence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Join to thy Faith Fortitude. Fortitude, that nothing may enfeeble thy Resolves; That no bad Times prevail upon thy Principles, though thousands on thy left hand tumble down, and break the neck of Conscience, to preserve the lives of their Estates or Liberties; though at some other time (even in thy greatest danger) thou shalt discern the fall of a loved Friend, submitting to the frequent menaces and haughty looks of an outlandish Foe; yet still keep Fortitude, that thou may'st stand in the evil day; and when thou hast done all, may'st stand. But yet to this Virtue, must be added.  
3. Knowledge, whereby you may discern 'twixt good and bad, and not be lead by an implicit Creed; but have a Faith according to knowledge, and be able to give a reason of the Faith that is in you. In vain is Courage, where there is no Sight; what signifies stout Hands, and ne'er an Eye? Not that we should with too much eagerness pursue Speculations; nor read much, that we may know how to talk much, but study to know Christ, and him crucified; For it is life eternal to know God, and Jesus Christ whom he hath sent; therefore to wake to Happiness, take Knowledge, and to that add  
4. Temperance. By Fortitude, Man overcomes another; by Temperance, himself. Not only in affair of Eating, of Drinking, and of things of Pleasure, but even of Passion too; still entertaining from malevolent spirits whatever actions of hostility, yet keeping still a temper that shall never vary with provocation. To Temperance add  
5. Patience, which does empow'r a man to embrace Affliction. Patience, which overcomes by being beaten, which lives on Death, and dies for want of danger; for where no peril is, no patience can be. What although Children (which are at once men's images and hopes) lie down in Dust, and Graves (short as their Lives) of a span long? What though they fall greater, and of nearer expectation of Manhood? What although Wives, though Husbands, (excellent Husbands) languish, groan, and die? What although cruel and prolonged Distempers poison our Constitutions? And what though much more cruel Tongues poison our Reputations? Yet still we must submit to God's disposure, and gratefully receive whatever he permits to be inflicted; knowing that our Saviour entered not into joy, but first he suffered pain; that we, following the example of his patience, may (when the Heavens shall be no more) awake up after his likeness. But add to Patience  
6. Godliness, which does enrol men Citizens of Heaven, whilst they are Sojourners on earth. This does unteach remissness in Devotion, and suffers not man's Temporal Calamity to hinder or disable Spiritual Piety. This renders men zealous for Prayer, and ardent in it, forward themselves, and instigating others. Above all things make supplication, says the Apostle; First seek the Kingdom of Heaven, says his Master; That when ye shall be raised, ye may awake to a new Heaven. Take  
7. Brotherly Kindness, which teaches men not to exalt themselves, but eclipse the wings of Arrogance. It treats the lowest and the poorest affably, instructing even the powerful to bow, and condescend to the necessities of the most abject. All Mankind is our Brother earth, and each man should be kind to his Brother earth; that when he shall be wakened from his Mother earth, he may for ever live with God the Father of Heaven. But above all, take  
8. Charity, which loves God above all things for his own sake, and her Neighbour as herself for God's sake. Which doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, which beareth all things, believeth all things, hopeth all things, endureth all things 
(l) 1 Cor. 13. vea. 5.7. . Which relieves Friends, and remits Enemies, praying for those that despitefully use her. This Virtue shall endure, when Faith and Hope are superseded by Fruition; this shall attend us, when they shall be no more, when the Heavens shall be no more, when we shall be awakened out of our sleep. Therefore be diligent to get these Virtues, looking for Christ's coming, that you may be found of him without spot and blameless, 2 Pet. 3.14.  
I have been long addressing to your Ears, now I apply myself to your Memories. Out of St Peter, I have read you words, how you may fit you for the Resurrection; but if you'll learn by Deeds— then There's the Text, Read it, and Read it well. O make the old Rule true, which tells us how much Precedent instructs beyond Precept. She died indeed, and there's our loss indeed; but being dead, she speaks, there's our advantage; yea, and still lives, there's her felicity. She sought for Health, Eternity she found. In a strange Country she went to her long home, and travelled herself into everlasting rest. Like Israel, She went through Amalek to Canaan. We all deplored that her infirmities would not dispense with her abode with us; we coveted that She might reside with us, but Providence denied it: O let us then be sedulous to live with her; that, Providence invites to. But of that life we must obtain fruition, by this life's imitation; to accompany her in Heaven, we must pursue her on earth. What shall I say? Get Faith, get Virtue, get Wisdom, get Temperance, get Patience, get Godliness, get Brotherly Kindness, and get Charity. And these be diligent to get, and get them while 'tis called to day; when the night comes, farewell to diligence, to opportunity farewell. For man lieth down, and riseth not; till the Heavens be no more, they shall not wake, nor be raised out of their sleep.  
Now to him that then shall wake us, the Watchman of Israel, that never slumbers nor sleeps, be Honour and Glory evermore. AMEN.  
FINIS.