A SERMON PREACHED AT THE FUNERAL of that Reverend Divine Mr ROBERT COLLARD, Batchlour in Divinity and Pastor of Chilton-Folliat in the County of Wilts fifty years, on the 9 of November 1648. By JOHN MILLET Master of Arts, and Minister of Alborne in the same County. PROV. 10.7. The memorial of the Just shall be blessed. PSAL. 73.24. Thou shalt guide me with thy counsel: and afterward receive me to glory. OXFORD, Printed, by Henry Hall, Anno Dom: 1652. TO THE VIRTUOUS, AND TRULY RELIGIOUS GENTLEwoman Mistress JOAN COLLARD, Grace, Comfort, and Peace here, and eurelasting happiness hereafter. DEAR COZEN, I Know there are divers that will wonder at me, yea those that know me best, that after many years spent in the Lord's harvest, I should bring a few scattered ears, in such a plentiful crop of all kind of fruitful books, that are daily brought into the Lord's barn, I question not, but I must undergo some censures of some that will say, they that are most learned are most loath to be seen in print, but the lawyer's position shall be my apology that those actions that proceed from the passion of love, are not liable to law, at least pardonable in respects, It was love to the reverend Divine deceased, that induced me to publish these meditations, for yours and mine, and others preparation to our dissolution: that through the weaknesses we feel in our bodies, and the examples of mortality before us continually, we may study Moses Arithmetic to number our days, that we may apply our hearts to wisdom. Psal. 90.12. True it is, the flesh is enclosed with many fears, forced to so many helps, so perplexed with its own frailty, as the numbering of our days to be so short, is not so difficult, being so unable whether, we gaze abroad, or look at home, to promise ourselves any long immunity, either from the decays, or dissolution of our mortal constitution, but to number our days as we should is a very hard work, seeing the flesh is ensnared with such idle hopes of longer life, being blinded with wanton shows, busied with deep designs, benumbed with false delights, that for the most part of us we consume our time, and consider it not, we heap up sin and fear it not, lie chained in death and wrestle not against the sting of it, slip into the grave, and perceive it not, wherefore if the Lord here do cast his cloudy countenance upon us, it is that we should watch against the weakness of our flesh, which is then readiest to sleep when temptation is nearest, yet if the stream of temptation carry us into sin, the Lord in his compassion cureth us, and yet in his love corrects us, if at any time he mingle our bread with care, and lodge us in the bed of discomfort, yet being driven to any straight, or exigent in this world, rather than we shall want heavenly consolations it shall rain Manna, and rather than ove shall thirst, the rocks shall yield water, and our afflictions are but to wean us from the fleshpots of Egypt, and to advance in the way to Canaan: what though the wicked be like the bramble, who in confidence of their shadow dare challenge to be Kings over the trees of the forest, and ourselves like sheep, are either fleeced of the shearer when we are grown in wool, or snatched up by the butcher when we are grown in flesh, yet when death hath made us both even with the earth, the grave shall be to us a fold till our great shepherd shall appear, but to them a shambles, till the destroyer of their souls shall have received an endless commission to torment them: what cause then have we, to shut our gates against the gasps of death, or like trembling leaves to entertain the gale or blast of Sickness, which doth but prune our feathers, the more easily to fly towards our abiding city. These thoughts of death to a mind mortified, and seasoned with the fear, and seated in the favour off God, cannot choose but be welcome, though to the covetous and carnal wretch, Mar. 5.17. that hath all his desires like the mole scraping in the earth, they shall far as Christ did among the Gadarens to departed from them, when he was but coming near them. I have therefore presumed, dear Cousin, from whom I have received so many volumes of books, thus fare to entrench upon your modesty, as having most right unto the same, to entreat you that this papery monument of your deceased Husband which still lives in your heart, that it may be shadowed with your allowance, and accepted of me as a thankful acknowledgement of the worth I knew in him being such a masterpiece for imitation that this carping, and iron age, that frowneth most on them that are freest from profaneness, could not but approve him, to be zealous of the truth of God, painful in his calling, careful of his flock, peaceable and blameless in his life, and comfortable and constant in his death. Now that God which hath begun, and wrought many good things in you be pleased to direct you still in every saving grace, that so in the end of your days you may receive the end of your faith even the salvation of your soul, which is the earnest prayer of Your affectionate cousin, and servant in the Lord, JOHN MILLEY. A SERMON PREACHED AT the funeral of that Reverend Divine Mr ROBERT COLLARD. PHILIPP: 1.23. For I am on a straight on both sides, having a desire to be loosed, and to be with Christ, which is best of all. THe nature of man at the first was full of grace the immediate way to glory, yea wanting nothing, having the earth for his garden, the sea for his fishpond, the heavens for his Canopy, Angels for his associates, the creatures for his willing Servants, the enjoyment of God's love, and comfortable influences of his favour for his continual recreations: which happy condition by his wilful disobedience he deprived himself, and all his posterity of, and by infringing God's commandment he incurred his deserved indignation, who there upon cast him and all his issue into that fatal praemunire, dust thou art, Gen. 3.19. and into dust thou shalt return. The experimental effect of which doomefull sentence, so long ago presaged in Paradise; all the sons, and daughters of Adam have, and shall endure none excepted (save those that shall be alive at the glorious coming of Christ who shall be rapt up into the heavens and ever be with the Lord) else none excused, neither high nor low, noble, nor ignoble, learned, nor unlearned, rich nor poor, young nor old, male nor female, when death comes an affidavit will not serve the turn, a return of a non est inventus will not be admitted, no common bail will be taken, no excuses will be accepted, as he hath other business, and cannot hearken to this pursuivant, no sureties, or entreaties of friends will prevent deaths unavoidable stroke, but yet the elect whose life is hid with Christ in God, are so fare from being afraid of his terrible message, Col. 3.3 that with Simeon they wish for a departure, Luc. 2.29. and with Paul here, they desire to be dissolved, and to be with Christ. The blessed Apostle having been in perils of the waters, in perils of robbers in perils of his own nation, 2 Cor. 11.26. in perils among the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils amoung false brethren, besides his stoning, his scourging, his bonds, his nakedness, and watchfulness, no marvel if after all these, and other his sufferings he desire to be loosed, and to be with Christ, In the words, are five parts. 1 a deliberation full of perplexity, I am in a straight betwixt two. 2 a resolution full of pity, having a desire. 3 a reason if death be his choice, it's but Analysis, a losing. 4 his assurance, he shall be with Christ. 5 an Epiphonema, or conclusion determining his doubt, its best of all to be with Christ. Pet. 1. I am in a straight. The Apostle imitates Moses who sets before Israel life and death, so Paul to himself, he knew if he lived he lived in Christ, Deut. 30.19. if he died, death would be his advantage, yet he is on a straight on both sides, on the one side he sets the service of God, the spreading of the Gospel, the conversion of souls to Christ, on the other side he sets the salvation of his soul, he knew he should be saved though he died not presently, and the longer he lived, the more glory he should bring to God, and be more profitable to his people, which makes him say in the next verse its expedient I abide in the flesh in respect of you, vers. 24. howsoever he is in a strait. observe the choicest servants of God while they are here are subject to many distractions, Doct. 1 look on David, though a precious man after Gods own heart, yet after his numbering the people, saith he, when the Prophet brought him his choice of three plagues, 2 Sam. 24.14. Esay. 38.2. I am in a wonderful strait▪ so Hezekiah assoon as the Prophet Esaiah comes with an heavy message, that he must set his house in order, and die, and not live, he turns his face to the wall and weeps. Our Saviour Christ, shall I say, he was perplexed, nay he was in an agony distracted on both sides: on the one side man's redemption by his death should be effected; on the other side if he died not, than the combat with Satan, and flesh, and death should not be broken off, nor they vanquished: on the one side he looked if he suffered death, his own innocency not deserving it, together with ignominious manner of dying, shamefully on the cross; on the other side if he died not, he saw the Scriptures could not be fulfilled, nor the law satisfied, nor his father's wrath towards the elect pacified, yet notwithstanding these straits he resolves it shall be not as he, but as his father will. Because distraction of mind at extraordinary matters befalls both Reas. 1 the good and the bad, in the natural man nature is in a great strait, between the fear of death, and live's departure; he is distracted because he shall lose temporal things, yet sometimes when shame, or Sorrow are incident to him, than he wisheth for death, but yet set death and life before him, he will be out of measure perplexed. In the regenerate man nature and grace strive for superiority, nature shows to the dying man the love of his wife, children, and friends, how dear they have loved him, and how loath he should be to part with them, and how greatly they will miss him; but grace shows him the love of his father in heaven, and how he goes to better friends, and shall meet his earthly ones when he shall never part from them; nature shows him the pleasures of a forepast life, which he may surfeit with again▪ but grace propoundeth to his view the joys of a better life, nature sets before his eyes the ugly form of death, and the horror, and painfulness of it, dehorting him from embracing it, but grace shows him the passage that is made by death to an heavenly Kingdom, encouraging him to die, nature looks still backwards, grace looks forwards, so that on both sides you see the man is distracted. Seconly, the best are distracted in respect of man's woeful estate Reas. 2 in himself considered 1 in respect of himself 2 in respect of God, for himself if he do but with an impartial view contemplate his own natural condition, look into his mind there is abundance of ignorance, and impotency to receive knowledge, with an approbation of error rather than truth; look into his conscience it is polluted, accusing him, yea raging and falling mad with unbridled fury: Descend we to the affections, they are prone to rebellion, either ready to be inflamed with all the allurements of the world, or else their motions towards goodness are altogether irregular, like a palsy-mans' motion which is always inconstant, if he look to his sins they are for quantity innumerable, for quality abominable, the least of them being against an infinite God, deserving hell fire: if he examine his whole life, what is it but an impious progress, considering his infancy, youth, middle age, old age, prosperity, adversity, at home or abroad, his sins of infirmity, presumption, weakness, or wilfulness, of omission, or commission, against law, against Gospel, against vows, against covenants, cannot choose but distract him. 2 In respect of God he may find how he stands affected against sinners: 1 they are banished paradise, 2 the earth is cursed to them: 3 the devil hath strong holds within them, and is entrenched in sinners souls: 4 their bodies are subject to a thousand deformities, infirmities, and diseases: 5 they are liable to public plagues, as wars, famines, pestilence etc. 6 God disrespects them while they are sinners, no marvel than they are in straits. Reas: 3 3 Because here we live among innumerable devils, and devilish minded men, which swarm every where, still vexing, and perplexing the Saints: a man that knows he must go into the field, and answer a challenge for his life, can take little rest the night before, alas it is much more easy a thousand times to fight with flesh and blood, then with principalities and powers, and spiritual wickedness in high places, what need have we of Paul's panoply to encounter them, Ephes. 6.11.12. Reproof of those that are in a spiritual slumber, that are sensible of Use: 1 no straits, the Prophet denounceth a woe to those that are at ease in Zion, the barren Woman is not acquainted with those throws, and soundings, Amos 6▪ 1 and convulsions as the breeding Woman is, they that are barren in grace feel not those straits, as they that have the image of Jesus Christ bred in them, the Apostles pains was indefatigable this way, saying, my little children of whom I travail in birth again till Christ be form in you. Gal: 4.19. It's recorded by Mr Lattimer the Martyr in his Sermons on the Lord's prayer, that coming to a Gentleman's house demanded of him, what straits he had been put unto all his life long, what afflictions he had endured: answered none; whereupon the goodman turns to his servant, saying, Abeamus, Deus non est hic, let us be gone, for God is not here. It being a positive truth, that we must through many tribulatons enter into the kingdom of God. Act. 12.22 2 To teach us to pray with David, saying, Turn thy face unto me, Use: 2 and have mercy upon me, for I am desolate, and in misery, Psal. 25.16. the sorrows of my heart are enlarged, O bring me out of my troubles, look upon my affliction & my travail, and forgive me all my sins: and to embrace the same Prophet's method, when my spirit was in perplexity within me, and mine heart within me was amazed, then do I remember the time past, I meditate in all the works of thy hands, Psal. 143.4.5. To be sensible of our natural corruption which casts us into miserable Use: 3 plunges, and straits, & strive to mortify it. O if we had sight of our natural corruption thereby, of our subjection to sins, we would cry out against the intolerable burden of them, and say with the Psalmist, they have so compassed me, and taken such hold of me, Psal. 38.4. that I am not able to look up; mine iniquities are gone over my head, & as a weighty burden they are too heavy for me. To teach us if we see our Brethren in straits any manner of way, Use: 4 not to deal with them in their sorrows, as Jobs friends did with him, Job. 16.2. which proved miserable comforters, and Physicians of no value, it was a command in the levitical law, that a Kid ought not to be sod in its mother's milk, which Philo Judaeus expounds thus, Amos 6.6 Thou shalt not add affliction to him that hath enough already, few remember the affliction of God's joseph's, to whom that of the Church may justly be retorted. Have you no regard all you that pass by, behold, Lam 1.12. and see if there be any sorrow like unto my sorrow, which is done unto me, O then pass no evil censure on God's afflicted ones! but pray for them, that in all their troubles they may be more than conquerors. I desire. Part. 2 This is not a bare wish but a fervent and earnest longing after his dissolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his heart was ravished above earth, and earthly obects, Doct. it was carried above the sphere of changeable mortality to the jontemplation of his Creator's inestimable glory. Hence note that the godly earnestly desire to be freed from fleshly bonds to be with the Lord. Thus David, like as the Hart desireth the water brooks, so longeth my soul after thee O God: Psal. 42.1. so Simeon, Lord now lettest thou thy servant departed in peace according to thy word, Luc. 2.29. Reas: 1 Because here they want the glorious presence of their God, they cannot here enjoy the fellowship of their best friends, while we are present in the body, we are absent from the Lord: this should move us to desire death: shall we more esteem this wretched carcase than our gracious God, whose only presence in glory shall fill us with eternal delight: who would be withheld from the society of innumerable Angels? alas the most of us have not so much here as one entire and faithful friend, if we had many what were it, to the incomparable fellowship of the Saints, who will be glad of us, and entertain us with unwearied delight, if we were throughly apprehensive hereof, we would think every shower a year, till we were with them singing, and praising the Lord to all eternity. Reas: 2 Because we are here but maimed, and deformed creatures, and can have no solid contentment, we shall never have a sound understanding till we be at heaven, our holiness will never be complete till we are dead, let a man live a thousand years here, yet his heart will be unsatiable, his appetite will be always craving one thing or other. Reas: 3 This desire of death distinguisheth between the righteous, and the wicked, who are in love with this life: it's true both jump in the affection of desiring death, but they differ in the manner and end thereof. The wicked desire it with importunity, or else prefix God a time, or else they will destroy themselves, and they do it; either because they are ashamed to live any longer, or else to prevent danger like to befall them, or else to avoid the perpetual stingings of their corroding consciences, forgetting that of the Poet: Cura non ipsa in morte relinquunt. But none of these can induce the godly to desire death, for they being wrapped up in an ecstasy at the contemplation of the joys of a better life, desire after them, but yet they stay the Lords leisure, subordinating their will to the Lords will, I honour Paul for his resolution, but more for staying the Lords pleasure. Reas: 4 Because as long as they live they displease God, who would desire to live here to offend God, to grieve his Spirit though this reason be little persuasive to wicked men yet it's prevalent with the godly, who account God's loving kindness better than life itself, & find nothing so bitter as to displease him, how much th●n should we desire to be rid of that condition, wherein we still provoke the Lord, and to be where we shall anger him no more. Because this life is a pilgrimage in which is uncertainty, Gen. 47.9. Reas: 5 It is a flower in which is mutability, Isay. 40.7. It is a smoke in which is vanity, Psal. 102.3. it is a Weavers shuttle in which is volubility Job. 7.6. it is a Shepherd's tent in which is variety Isay. 38.12. It is as a ship on the sea, still passing away, a vapour: Jam. 4.14. Lastly, because than they are freed from evils to come, Isay. 57.1. Reas: 6 for we know not what further troubles may be on us, or on the Church, therefore the Lord tells Josiah he will take him away, that he should not see the calamities that should come upon Israel 2 Kings 22.20. For reproof of those which tremble and quake with Faelix, if they Use 1 think or hear of death, but it will be said, Hezekiah mourned when he should die, and David saith: let my soul live and it shall praise thee, and Christ saith, let this cup pass from me: I answer, Hezekiah did so, because at this time he had not received the promised issue to succeed him: David because he was in a great temptation, and if he had then died, his enemies had triumphed: And Christ because he should die the shameful death of the cross, as Divines suppose these did so. For information: since the wicked love this life, and fear death Use 2 they prophesy to themselves a future bad estate, the Sadduce is loath to die because he fears he shall not be, the Epecure fears to die because he shall lose his pleasures, the wicked fears to die because he knows he shall worse be, if it were a sleep who would fear to take his rest, if it were an annihilation of the totum cumpositum as some thought, or that it made men insensible, who would fear that which one cannot feel, therefore this fear of death in the wicked, doth presage some strange torment to those men, whereof they have a taste already before they die, like Saules spirit which vexed him before his death. To desire death but with these limitations 1 To resign our will to Use 3 the Lords will: 2 For the manner, not to be out own carvers, but to embrace what Messenger the Lord will send for us: 3 To be disburdened of the weight of sin: 4 That we may enjoy the new Jerusalem. Ob: Is it not lawful to desire death to avoid miseries here? else why did Jonah desire to die, and Moses to be razed out of God's book, and Job, and Eliah: what availeth it me to live? Sol. In Jonah it was a note of impatience, yet I think these desires are not simply unlawful if they submit themselves to the will of God, thus, I am troubled with a linger disease, or I am in prison, I would be freed by death if the Lord saw it fit, I suffer many troubles here, I would feign go to heaven, if the Lord would send his Ambassador for me, thus Job, Elias, others did. Use: 4 For comfort to them which have good consciences, they may be willing to die: he which knows himself to have a grant of his life in the land of the living at his great Landlords hands, I see no reason but he should desire death, but he that hath no assurance by the Spirit, of a better life hereafter, he may leave the world grudgingly, and fear this king of fears more than all the terrors of this life, he had rather to be sick, and cold, & poor, and hungry, and beg, then die, because he knows what he suffers here, but knows not what he shall suffer hence: he hath not learned Christ yet, as Paul did, for no man esteems this life, when he relisheth the other to any purpose. For then the love of this world falls from him, as Elias mantle when he went up to heaven: Paul indeed had seen many good things in his days, and was never satisfied, being willing to die, he thirsted still, but no water could quench his thirst, but the water of life: riches, honours, pleasures; do not make the elect willing to die, but their desires breed; in them an unrest until they be loosed: which is my third part Part. 3 To be loosed. Death hath among the ancients many descriptions, it is called the privation of natural life, The Philosophers styled it an eternal sleep, as they foolishly dreamt, some o● them called it the fear of rich men, the desire of poor men, an inevitable event, an uncertain pilgrimage, the robber of mankind, a common fate, the passage of life, the departure of the living; but Pa● here calls it, a dissolution; for as life is nothing but an union or combination of the soul to the body, so death is a parting between them▪ observe that death to the elect is nothing but a losing. Doct: 3 So Solomon Eccles. 12.7. the body returns to the dust, and the spirit to God th●● gave it: thus Paul saith, we know that if our earthly tabernacle be dissolved, we have a building made without hands eternal in the heaven▪ 1 Because our bodies here are earthly houses, whose foundations 〈◊〉 Reas: 1 not of marble, whose walls are not of brass, whose gates are not 〈◊〉 iron, but of clay, which as they were quickly framed, so are quickly dissolved into their first principles. Reas: 2 2 Because then the godly is loosed from this life, and hath no more society with them that are upon the earth, he shall no more come to his house, neither shall his place know him any more, for the soul, it's, loosed from the body till the day of resurrection, then like old acquaintance they rejoice together for ever, yea death to the godly may be called a losing or dissolution in four regards. 1 Because the elect then are loosed from all their strong tempests, and crosses, and labours here they meet with, blessed are the dead which die in the Lord, for than they rest from their labours Rev. 14.13. 2 Because the day of their losing, is the day of receiving their wages, Job 7.2. not of merit, but of mercy, than God will pay to every godly man his penny: doth not the hirling long to receive his wages for his day's work. 3 Because the day of their dissolution is their birth day, their day of freedom and coronation: a birth day, because it is the beginning of their everlasting joy: therefore it is miscalled when we say, it is our last day: besides it's our day of coronation, when we shall have Paul's incorruptible crown, and Peter's crown that never fades away put upon us; it's our day of freedom, for then the soul is loosed out of a dungeon, for the body in this life is but a loathsome prison of restraint, wherein the soul cannot be free to the exercise of itself, either in natural or supernatural things: for the body so domineers by senses, and so fiercely caries by appeties the same, that the soul is compelled too often to satisfy bodily lusts: yea the body is a dark prison shutting up the light of the soul, as a dark cloud doth the light of the sun, or as the interposition of the earth maketh it night: which made Paul cry out, Rom. 27. O wreathed man that I am who shall deliver me from this body of sin: now death doth but as a strong wind dissolve this cloud, that the Sun of Christ's image in the Soul may shine clearly, nay it pulls down the walls of this stinking bodily prison, that the soul may receive some fresh air in the open light of glory, or else the liberty of the soul may appear thus, this world is a sea, our lives are like so many galleys tossed with continnuall storms, our bodies like Galleyslaves put to hard service by the great Turk the devil, who tyrannically doth command hard things now the soul like the hart of some galleyslave may be free so as to loathe that bondage, & inwardly to detest that tyrant, but so long as it is fettered to the body, it cannot get away, now death comes like an unresistable Giant, and carries the galleys to the shore, and dissolves them, and lets the souls the prisoners lose from their bodies. Thirdly, death as it is the dissolution of the body, so it's the absolution of the soul, and in this respect it's their solemn funeral day, for death is the funeral of all their vices, sins, and imperfections, and the resplendent, and orient spring time of all their virtues, death was the daughter of sin, and in death shall be fulfiled: the daughter shall destroy the mother, we shall never more than be infected with sin, nor troubled with frantic humours, nor molested with passionate jealousies, and discontents, nor puffed up with the ulcerous tumors of pride, death shall cure us perfectly of all maladies anguishs from which its impossible to be cured in this transitory life; yea then shall be a glorious resurrection of our graces, our knowledge shall be perfect, our love complete, but our faith and hope shall vanish away, because than we shall receive the end of our faith even the salvation of our souls. Use: 1 1 For terror to the wicked whose death is not a losing, and therefore very fearful for them, they have most cause to mourn, their birth was bad, their life worse, their departure worst of all; for they shall seek death and it shall flee from them, for theirs is a death without a death, Rev. 9.6. an end without an end, a defect without a defect; for their death shall always live, their end shall always begin, and their defects shall never fail, it will little avail the man out of Christ to cry on his death bed, O lamentable state of mine! now I am going to ● place where my eyes shall see but lamentable spectacles, mine ear shall hear nothing but woe woe, woe without end, it shall be nopurpose for them then desperately to say, O earth why didst thou not swallow me! O mountains why did you not hid me from the presence of that Judge whose Gospel I have contemned, whose Ministers I have reviled, whose Sabbaths I have profaned, whose patience I have abused! O you bewitching pleasures, how have you brought me to the torments of hell, whence I shall never be freed, where the worm never dies, and the fire never goes out. Ob. Wicked will say they have known many bad men die like Lambs, and good men have died unquietly. Mar. 9.44. Sol. What do wicked die like Lambs? Nay rather Naball-like as slaves, as they lived a sottish & senseless life, so a senseless death they died; & what though, the godly went by the gates of hell to the kingdom of heaven? by reason of the extremity of their disease fuminng up into their brain, they might speak they knew not what, but man's changeable tongue cannot alter Gods unchangeable decree, touching the salvation of his, peradventure the apprehension of God's verity against sin might make them say, my God my God why hast thou forsaken me: but know this, he never dies ill that lives well, we must judge men by their lives, & not any by their behaviour at their deaths. To groan within ourselves and to wait for the adoption of our Use: 2 bodies, looking for our Saviour, who shall change our vile bodies, Phil: 3.20 and make them like his glorious body. Ob: How shall I be prepared for my losing? first, in your life time take away the sting of death, which is sin: secondly, think nothing more certain than death, though nothing more uncertain for place, time, and manner: fourthly learn to die by little and little, that so when the Lord calls, you may sweetly, and comfortably departed this life; saying, Lord I am not afraid to die, nor ashamed to live: In my life thou hast protected me, in my death thou wilt receive me. Ob: Must I in my youth, and strength learn to die? will it not be time enough to have such thoughts when I am old? But I demand, will you wound yourself to try the Chirurgeons skill? Will you sin in your youth? that you may repent in your old age: Shall the devil have the flowers of your time? and the Lord the weeds: Shall the devil have the wine? and God the dregs: as the fashion of many is, when as some say, a man cannot repent too late, I am sure a man cannot repent too soon; and woeful experience witnesseth late repenance is seldom true. Here's a three fold comfort to the elect, concerning their losing: Use: 3 First, it's putting of their old , it s but to remove out of an old house, it's but as seed cast into the ground: For the first, in this life, we are clothed with rotten soul-garments, which death doth slip us off, and us with the garments of salvation, more sumptuous than Solomon's rich attire: to desire to go to heaven, and not to be dissolved, ●s to desire to put on new clothes, without putting of our old, Secondly the Apostle compares our bodies to old mudwalled houses, to a rotten tent, and our heavenly estate, to a most glorious, 2 Cor. 5.1. and Princely Palace, made by the most curious workman that ever was; it is such an edifice that will never be out of repair. Now for a godly man to die, is but to remove from an old rotten house ready to fall, to a stately Palace, Doth that Landlord offer his tenant any hard measure, that will fetch him out of his base cottage, and bestow upon him his own manor house? No other thing doth God to us, when by death he removes us out of our earthly tabernacles to settle us in his everlasting habitation. Thirdly our bodies are as seed, a man which had never seen the experience of it, perhaps would have thought, that the seed cast into the ground had been spoiled: but nature having showed the return of the grain with advantage, a man can easily be cured of this folly, the bodies of the Saints are God's choicest seed, and what doth death more, than cast it into the earth: We may be assured as the grain, so our bodies shall rise more flourishing, and beautiful then before: For six things shall befall them; 1 incorruptibleness; 2 immortality; 3 spiritualness; 4 splendour; 5 immunity from weakness; 6 enjoyment of happiness in every member: In all these respects, Psal. 116.15. we may then say with David, precious in the sight of the Lord is the death of his Saints; their death is no death, but a losing, a dissolution: for immediately upon the separation of the soul from the body, they are with Christ. Pat. 4. To be with Christ: a Christian cannot choose but by faith be assured, that death being a dissolution, will open a gap for him, to come into the sweet embracements of Jesus Christ; Paul knew that immediately upon his departure, his soul should be transported into Christ's arms. Here observe that the Godly immediately after their departure are with Jesus Christ: thus Job in significant terms could prognosticate, saying, I know that my Redeemer liveth; and that lie shall stand the last day upon the earth, Job. 19.25.26. and though worms devour my flesh, yet I shall see God in my flesh, not with other, but with my own eyes. What donative could Christ better bestow upon the penitent Thief, then, this day thou shalt be with me in Paradise: what thing of mony-price could Steven desire to have? Luc. 23.43 then to behold Christ sitting at the right hand of his Father; what better promise of mercy, could Christ at his departure give unto his perplexed servants? then, I go to prepare a place for you, Joh. 14.2, 3. and if I go to prepare a place for you I will receive you unto myself, thatwhere I am, you may be also. Reas. 1 Because Christ prayed it might be so, and Christ's prayer must needs have a gracious hearing, and acceptance in his Father's presence; for what thing did Christ with more earnestness of Spirit beg of his Father? when he was about to leave the world, than this, saying, Father I will that they also which thou hast given me, Joh: 17.24, 25. be with me where I am, that they may behold the glory, that thou hast given me, and that the love wherewith thou hast loved them may be in them, and I in them. Reas. 2 Because the faith of the Elect, still beats upon this their being with Christ, for unless we ascend up to him, as he descended down to us; his descending was in vain, because he came down to us, that we might ascend up to him; he descended to take our flesh, that we might ascend to take possession of his kingdom, he descended to be crucified, we ascend to be glorified; he descended to this world, which is an hell in respect of his heavenly habitation, we ascend to heaven, to joy, to our Father, our Saviour, to Angels, to Saints; we see Paul had good cause to desire to be dissolved and to be with Christ. This is the happy end after all our sorrows to be with Christ; I was, saith Paul, thrice beaten with rods I suffered thrice shipwreck etc. 2 Cor. 11.24. no marvel then though Paul desire to be with Christ, since this is the happiness Christians after they have sailed over the troublesome waves of this life, than Christ will receive them into his comfortable harbour, and refresh them with the joy of his countenance; I dare say if Christ and his Children were in hell, hell would would be no hell, nay which is more, heaven would be no heaven, were it not for the amiable reflections of love, which proceed from Christ to his beloved ones: O if Peter at the transfiguration of Christ, having but a glimpse of his glory, cried out, Master it is good to be here, Luc: 9.33. how much more would he be ravished, when he saw his heavenly glory? Because the dissolution of the soul from the body, Reas: 4 causeth a conjunction of the soul with Christ, which made the Apostle confident in this, that the godly, had rather be absent from the body, 2 Cor. 5.7 8. and so present with the Lord, then to be present in the body and absent from the Lord. Because Christ hath by his death perfumed the grave to his, Rea. 5 and taken away the force of death, Christ hath overcome the devil, that his Children might do so; even overcome him, Heb: 2.14. that had the power of death, even the devil: Christ subdued that strong man, that his might conquer him; this being so, the godly whose life is hid with Christ in God, need not be appalled at the message of death, Col. 3.3. Hos. 13.14. but may in a triumphant manner say, O death I will be thy death, O grave where is thy destruction! for Christ hath delivered us from the hurt, & sting of death. Reproof of the Papist-purgatory, which it seems was not found Use. 1 out in Paul's, but you must know your purgatory, is like your pianted sepulchres, framed more for the living, than the dead, seeing the Locusts of Rome live by trentals, and dirges, and masses for the dead, as the Silver-smith of Ephesus lived by Images; the Papists are loath the purgatory-fire should be quenched, for it is the gainfulst lie in all popery, which hath brought most of the goods of Europe to the Pope's Coffers, to be rid as they dreamt out of purgatory, after so many years, by masses and supererogate works of others; as if the Scripture had never said, the just shall live by his own faith, and that he that beleiveth shall not go into judgement, Joh. 5.24. but shall pass from death to life; and that they that die in the Lord shall rest from their labours. How do they rest if they stay at purgatory? Job. 5.24. which fantastical fiction the Papists themselves cannot agree about the situation of it, for some say it is in the air, some say it's placed in the earth, some say it's a little above hell, some say it's in the middle region, whereas it's a mere Chymara, an Individuum vagum, that which hath no essence or existence at all. Use. 2 Comfort to the Elect, that they shall be with Christ; in two respects: First against the troubles of this life, we may say with Paul, Rom. 8.33.34. to the end of the Cap. Secondly against the terrible day of judgement, they may expostulate with their own souls, as soon as I die I shall be with Christ, for all my hope, and affiance is in his love, his passion is my payment, his blood my purgation, his sacrifice my satisfaction, his death my life, he is my wisdom, righteousness, sanctification, and redemption 1 Cor. 1 30. Use. 3 To imitate Christ here, than we shall be like him hence, not to follow him in the acts of his Divinity as the Papist fond imagine, but in suffering with him, if we be like him in his humiliation, we shall be like him in his exaltations; our imitation of him must be analogically not properly in patience, humility, love, willing resignation of ourselves into his Father's hands, thus doing, he will not refuse us when we die, when we shall not only see him as he is, but shall reign with him in glory, which is best of all: which is my last part. Which is best of all; this is Paul's verdict, or sentence, upon his deliberation concerning life and death, this is the upshot of all his private disputation between his flesh, and his spirit, between nature, and grace, between his doing good in his ministry, and his receiving his wages: Doct. 5 its best of all to be with Christ. Note hence that a Christians best content is to be in heaven. Thus David, O God my heart longeth after thee, as a barren and dry land where no water is: Psal. 63.1. again, how excellant is thy mercy? O God therefore the children of men do trust under the shadow of thy wings, they shall be satisfied with the fatness of thy house, and thou shalt give them drink out of the rivers of thy pleasures; the reason is, for with thee is the well of life, and in thy light shall we see light Psal. 36.7.8.9. Because there is God's presence, There is fullness of joy, and in his presence Reas, 1 pleasures for evermore, Christ saith, Blessed are the pure in heart, Mat 5.8. for they shall see God: and David was ravished with this meditation, blessed are they that dwell in thy house Psal. 84.6. Because this is absolutely the best good, otherthings are good as they Reas, 2 have reference to this only good, many things are good only in appearance, because men in their deluded judgements imagine them good, but his is best of all, quia omne bonum terminatur in hoc bonum, Bern. quod est amabile supra omnia bona: other things are good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some respects, but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any exception, this is the one thing only necessary. It's best of all; Because there is no intermixtion of dolorous effects, Reas, 3 or soul wounding temptations, for there wisdom shines without ignorance, memory without forgetfulness, understanding without error, and reason without obscurity: there the elect shall have certain security without dispossession, secure tranquillity without interruption, happy eternity without the intervenience of dismal occurrents, or crossing accidents to affright them. Reas, 4 Because the soul shall then shine most gloriously, which here in the body is obscured, the lustre whereof I will adumbrate by this comparison; as a candle while it is in the Lantern it gives a good light and enlighteneth the Lantern itself, and if it be taken out though the Lantern be left dark, yet the candle shines more clearly than it did before; so while the soul is in the body, Lactantius it is the light and governor thereof, and when by death it bids the body adieu, although the body be left dead, and insensible, yet then the soul enjoys her proper vigour and brightness; then the Image of God shines perfectly in it, for then the understanding is replenished with the knowledge of God, which is immediately revealed unto it; then the will also perfectly obeyeth God and all the affections are so purified, that there is a sweet melodious harmony between the faculties of the soul to praise the Lord for evermore. It's best of all; in respect of the variety, and perpetuity of the Reas, 5 Elects joy, which they shall have with Christ, which neither eye hath Rea. 5 seen, nor ear hath heard, neither entered into the heart of man, to conceive the good things that God hath laid up in store for them that love him: the eye hath not seen it, because it is no colour; the ear hath not heard it, 1 Cor 2.9. for it is no sound; the heart cannot comprehend it, because it must comprehend the heart; it cannot be fully apprehended by faith, nor attained by charity, because it transcendeth our desires. To condemn us of foolishness, which think here in this life to find contentment; O Noah this life is a wilderness, where be Serpents Use 1 that will sting us; this life is a gaol where is a dungeon, and irons to excruciate us; this life is a time whrein sin and Satan play their part; here we are Mariners, our haven is heaven; here we are Soldiers, our conquest is death. To wait with Job all our appointed time till our change shall come: O let's sigh, and long to be carried by the Angels into Abraham's bosom, Use 2 to the celestial paradise; to the company of enumerable Saints, Patriarches, Job. 14.14 and Prophets, and Martyrs, and to Jesus Christ the Mediator of the new Testament, and to the blood of sprinkling, that speaks better things then that of Abel: Heb. 12.24. you will say this is best of all, when you enjoy your inheritance immortal, and undefiled, which fadeth not, which is reserved for you, when you rest from your labours, and behold the glory of God; all the Arithmeticians in the world are not able to number the joys of the Elect, all the Rhetoricians are not able in fitting terms to express them, when you shall be arrayed in white, having Crowns on your heads, and Palms in your hands, when all tears shall be wiped from your eyes, and all sorrows removed from your hearts, when you shall serve him at his table, and eat in his kingdom, and with the four and twenty Elders say, blessing, and glory, and honour, and power, and might, be given to him that sitteth upon the Throne for evermore. I have done with the words, now a few words, of this sad occaon, and then you shall be eased of me. Touching now this Revered Gentleman even now interred before us, he was borne in , and had his first education in the then famous School of Taunton-dean whereby Gods blessing, having made a commendable progress in learning proportionable to his age to the best there, he was by God's good providence translated to Lincoln College in Oxford, where being Master of Arts, and being known to be exquisitely learned, was chosen Greek Reader to the Uuniversity, and not long after proceeded Bachelor in Divinity. From Oxford by God's providence he was disposed to be Rector of this Church, where he hath continued this fifty years, how he hath lived here, clouds of witnesses can testify, very painful in his Ministry, very pious in his family, it being a little Church, wherein he constantly called his people to prayer twice a day, besides his own private devotions; besides his times which he observed duly in his study, he had an excellent faculty, which with great labour, and delight he took in breeding up many young Gentlemen in his house, in good literature, all his time; how many Scholars hath he of his own cost, first bred-them up in his house, afterwards help to maintain them in the University, and incurrage them, for and in the Ministry, myself who have known his life and conversation, for above forty years, must thankfully acknowledge, and bless God for him, besides many other Ministers borne not fare from this place, that have reaped the fruits of his love, in this kind; it could have been wished that this last service to him, might have been performed, by some more able and eminent Person than myself: But tennitatem ingenii mallem declarare, quam officium percharissimo maecenati detrahere, it being the last charge he gave me a little before his losing. What shall I say now to you of his charge? as we of the Ministry have lost a worthy Oracle for learning and piety, so you have lost a loving Pastor, his dear Wife a tender Husband, his Children a provident Father, the poor a great Benefactor, the godly-disposed here, have lost a good helper that way, but certainly say, praetiosissimum monite perdidimus yet he is not lost whom. Christ hath found, praemititur non amittitur, while he lived, all his desires was the Curch might thrive; It's true his judgement was for Bishops, but yet before these times he would to his friends bewail their abuses, and usurpations upon the Church, and his frequent option was, that the Church might thrive O that Zion might flourish, a great lover of lectures he was by his presence while he was able, and drawing his Neighbours along wtih him as well as his family, and by his practice, having borne a part in Marleborough lecture for above thirty years, a great peacemaker too, not only in his own parish, but in the country, yea he often, paid money out of his own purse to prevent suits in law, and to make men be friends, such an ingenious mildness he was endued with his gravity that he was honoured of the best, and feared of the worst, but loved of all. For you my loving friends of Chilton I hope, and fear; I hope though this body be dead, his memory shall live with you, yea his preaching shall live in you; yea his example, and good works shall live in you; But I fear you, and the poor among you, and the perplexed consciences among you, will miss him more seven yerars hence, then yet you do; But I see the floodgates are open, and the sight of your affecttionate tears, moving my sluices too, cause me to retrahere vela orationis, to contract my speech, (though I can never speak enough of this subject of our imitation) I shall therefore speak a few more words, to whom this loss more spcially concerns, Thes. 4.13 and then I have done, not to be sorry as those that have no hope for them that sleep in Christ, I do not forbid you to mourn for the dead, for it s the sign of a reprobate, to be without natural affection, but beseech you to afford yourselves the comforts of faith, and take heed of immoderate grieving which is forbidden in nature, which teacheth all things, in reason which teacheth all men, in Religion, which teacheth all Christians; in nature; for the eye is (as Anatomist observe) full of twice as many dry skins, like sluices to dam up the course of tears, as it hath moist chrystiline humorous like channels to let them forth, for if all the eye were all a moist humour, Prov. 27. there would be no seeing. Secondly in reason for every too much is a fault: First it's not good, saith Solomon to eat too much honey, sure then it's not good to eat to much gall, for what's grief imoderate but gall, Prov. 17.22. and wormwood? Thirdly in Religion for true sorrow drieth up the bones, for why doth God give the holy spirit which is the only comforter, a good conscience, which is a continual feast, the holy Scripture which is a second paradise, a lively faith whereby we have peace with God, but to infer that they have no spirit, no conscience, no Scripture, no faith in them that pierce their hearts with too much grief; I must not forget, neither can you, with what Job like patience he endured his sickness, nor what excellent counsels he gave to all that were about him, how willing he was to resign himself into his redeemers hand, it's the unfeigned desire of my heart when the Lord shall call me, that I may die the death of this righteous one, and that my latter end may be like to his. You have hard what I have said, and the Lord give you understanding in all things. LAUS DEO. FINIS.