DEATH DISARMED: THE GRAVE BURIED: OR, The Christians future Triumph through CHRIST over DEATH, and the GRAVE.  
Delivered in a SERMON at the Interment of Mr. HENRY ENGLISH; at SALERST in the County of SUSSEX. Decemb. 10. MDCXLIX.  
By JOHN BRADSHAW Mr. of Arts, Preacher of ETCHINGHAM.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isidor. Pelusiot. Lib. 3. Epistol. 311. The sleep of good men, of which number he was one, is the period of their evil things, and the beginning of their good things. 
LONDON, Printed by Richard Constable, for Henry Shepherd, and are to be sold at the Sign of the Bible on Tower-hill. 1650.   

TO THE Worshipful Mr. Henry English Esq. and his virtuous Consort Mrs. Lucy English, only Daughter of Sr. Edward Carr of Sleford in Lincolnshire, Knight and Baronet, deceased; increase of all true Grace, fruition of all true Comforts, possessed hereafter of eternal Glory.  
I Have often seen it (honoured Friends) in some ill made Sun-dials, where the Gnomon hath sloopt below the Elevation, that they have gone too fast in the morning, and as much too slow in the afternoon: which as it may fitly be applied to some, that being too quick, and ripe witted in their younger time, prove often less eminent in their elder: So also to the favour and friendship of this world, which in the first setting out, a carceribus, is very quick and fleet (primus impetus major quam virorum) but in the progress, rather than hasty, ad metam, is sluggish and dull enough. No one thing so soon runs itself out of breath, as that doth. The solid cause whereof, I take to be this, because it is not solid: and this again, because too many enter such relation, for their own private ends; the virtue itself not being their end, but their own self-ends all their virtue; which when they cannot effect, they cease to affect; Like Trumpeters that fill their circumflect Instruments with their breath, that they may fill by a like circumflect reciprocation their ear with the sound. But as for you (worthy friends) your need. But then as it is with wine and all such liquors, they are best kept when they are kept close and covered, so it is with deeds of Charity, which must needs prove flat and dead, when by ourselves vent is given to them, or they uncovered.  
No more at present, but let it be your endeavour to follow him as he followed GOD: And the Lord grant to you all your Father's Blessings, and add thereto. The cordial prayer of  
Your servant, for JESUS sake, I. B. May 21. 1650.   

The Epistle to the READER.  
CHristian Reader, I could well have liked it that this Sermon might have been buried with the Gentleman, upon occasion of whose Interment it was delivered, and not received a Resuscitation from the Press. And to say truth, the best Sepulture of a Sermon is the in Hearers memory and affections, and the best Resurrection of it in his practice and conversation. I know very well, that many things of this nature in all places both more copious for matter, more elaborate for composure, more elegant for stile, more apposite for the end, and more acceptabte for the Author have like jonah his Gourd sprung up one day and withered the next, the more is the pity. But thus it is, that oft times great and stately Vessels lie moored up in a by Channel, when smaller Barks are rigged out for the main Ocean.  
For my part, I look not on this or any thing of mine as a Benjamin, so dearly beloved as not to suffer it to go out from under my wing. I have heard some men complain who have been Merchant-venturers of their Works into the public view, that they never suffered from any so much as from their own Acquaintance, and especially those of their own Function.  
English Merchants they say suffer most by English Pirates in English Bottoms. It is part of the vanity of the World's amity and man's familiarity with man, to suffer more by these that know him, than these that know him not, and by a kind of enterfeiring to be galled by what is nearest. But my Charity together with the inoffensiveness of the Sermon, prompt me with hopes of better measure.  
But if it shall fall out otherwise, let such consider, First, that We all know but in part, and prophesy but in part. Perfection is not expected till expectation be perfected. Here is no summity in this middle part of the Vnivers. I cannot boast of much Silver and Gold laid upon the Foundation, and yet I hope I have not against the Gospel Law erected a Cottage upon the Lords Common, or thatched hay and stubble upon the Fabric. Well, the fire must try every man's Work, and the last Judgement will be a day of impartial Judgement.  
2. I could wish that all such critical persons who have no other way to shore up their own Repute than by the Hypotenusa of another man's declination, (who would make the World believe they can mend all things they tax, because they can tax all things they see) would honour the Church with something of their own that may be every way impregnable, and beyond Hercules, not so much as vulnerable in the heel.  
3. The desires of some of the Friends of the deceased have moved me to this last office, my readiness to which or any other innocent service I publish to the World whilst I publish this Sermon.  
4. There might happily be some my Hearers then, who imagining that the party spoken of went not so far as they desired in Religion, might therefore deem I went too fare in his Commendation. If any such were, let them consider:  
1. That much larger Testimonials than this have been given by other Divines of unquestionable modesty and ineegrity to their Friends, who have not been in all respects so eminent for piety and morality as he was.  
2. All that was spoken of the dead, so as applied to him, may he comprised in a very few lines. Occasion indeed being taken from some things appearing in him, to recommend the things at large from themselves; particularly a wise and regulated temper in Religion.  
3. I may with modesty avouch it, that the Apology made at the beginning, was with that sobriety, grounded especially upon the equity of propounding a father's example to his children, that if any thought the encomiastical part too large, either it was because they considered not what way apologized, or are so inexorable as no Addresses to them can lightly qualify them.  
4. Nothing was asserted concerning his present condition in statu separato, as in heaven, but only by way of hope and charity. It is not for a mortal Worm (as I am) to search the Book of Life, which is clasped up from us till the last day.  
5. Nothing was spoken of his condition passed in this World, but what was well grounded. The moral part whereof, viz. what concerned his temperancy, peaceableness, fair dealing, knowledge, humility, being taken upon the testimony of many, but one especially who was not likely to give an impartial Character of Mr. English. And as for his way of Religion, mine own experience of him, and converse with him at several times gave me evidence what it was, and an encouragement to recommend it to his children, friends, and all others.  
6. What I have spoken of him, as for the Matter, it is true; so for the Expression, it is not hyberbolical. As I dare not call Evil, Good; and Good, Evil; put Darkness for Light, or Light for Darkness; or put Bitter for Sweet, or Sweet for Bitter. Isa. 5.20. So neither dare I with some falsifying Limners set out a Complexion with Colours beyond the life. I had rather men should say the Picture is like him, than that it is fairer.  
7. I hope that adulation will rather by rational men be expected from Time-servers, then him who from his first entrance into his Ministry, to his cost, hath chosen still rather to swim against the streams of Sin and Error, in what channel soever, yea running contrary ways. That man should be but Pennywise, and Pound-foolish for the world; that should be careful to pleasure three or four persons, and careless to displease the whole world, when he sees the world bent to displease GOD.  
8. It would be considered also, that to hunch at this Testimony given, is to make the world believe that the deceased was one that lay under some blemish; which what it should be, I cannot tell; I know no man that can accuse him.  
9 Some prejudice also must needs accrue to those that the deceased hath left behind him, who especially manage his Affairs, as if they would be ready to approve, or reward any Impartiality, which is fare from them.  
10. For their sakes that thought too much said (if any) I have not only made the good Name of this Gentleman more public, but more durable; and have also added somewhat more, which was not known to me till afterwards.  
Let the Reader understand, that if any few there were who took any pet, the occasion seems to have been one short passage in the latter end, about Knowledge which puffes up. And more I might have said, but less could not say, to see how by such practices (as were there, and then but gently taught) the Church of God is infected, His Word misinterpreted, His Ordinances profaned, His Ministers neglected, and His Name polluted. And above all others I may well be pardoned, for so little spoken; when as not only I have deeply suffered a●●●verall times, and in several places within these twe●●● years from those people; but a 
(a) Expertus ea quale sit hominum genus. Ego vero tam barbaram atrocitatem hactenus in nullo videram. Cum ego humaniter pro linguae meae more eum compellarem, nunquam aliter dignatus est mecum loqui, quàm si cum cane sibi negotium fuisset. Calvinus Fa●ello Epistol. Edit. Genev. 1617.  principal man amongst them, about fifteen years since, hath in a printed Book, must unworthily trampled upon the ashes of my dear Father Mr. William Bradshaw above 30 years since deceased, whose Works are still useful, and whose name is still precious to the Church of God. It is pity that a man that styles himself the Pastor of a Church, should be so ill employed as to wove the Spiders-webs of weak inferences, broken consequences, slender arguments, thereby to catch some fly to throw into the sweet Ointment of his good Name; who when living in the defence of the Ministry of the Church of England by dint of Argument, would not have turned his back to any one. But this hath been the lot of many of God's servants to be cowardly smitten by their fellow servants, when they are down; Sickness giving them the foil, Death the fall, and Corruption holding them down for a season: But I hope the time is not long before he, and all the Members of CHRIST shall get up again; and through CHRIST shall conquer that which hath conquered them, which is Death. The ground of which hopes is set foth in this ensuing Sermon. Thou hast it as near as I could as it was delivered. The addition made is very little. Some eyes look for Marginals, for whose sake I have added a few. I meddle not with State-affairs, but yet deal with matters of Life and Death, or rather upon Life and Death, as my subject matter.  
I know not into whose hands these published Lines may come: But whosoever thou art, I entreat thee to look on me as one that earnestly desires the growth of Christianity, the spreading of the Gospel, the exaltation of Truth, the honour of the Church, the settlement of soun●●●ligion, and the concord of all good Christians: In short, that these two things may be as it were the two Gospel Tables, the saving Knowledge of CHRIST Crucified, and next to that the practice of firm, faithful, fervent Charity one towards another; according to which two main Pillars of Christianity, I have long since chosen this for my Gnome, by which I desire to be known, Christus & Charitas.  
Thine in both, I. B.   

DEATH DISARMED; the GRAVE BURIED. OR, The Christians future Triumph through CHRIST over DEATH and the GRAVE.  1 COR. 5.55. O Death where is thy Sting? O Grave where is thy Victory? 

(a) Eccl. 3.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Graec. adug.  THere is to every thing a Season, and a Time to every purpose under the Heaven; a time to be Borne, and a time to Die; a time to Plant, and a time to pluck up that which is planted; a time to Kill, and a time to Heale; a time to Break down, and a time to Build up; a time to Weep, and a time to Laugh; a time to Mourn, and a time to Dance. When the Wiseman therefore says there is a time for every purpose, his meaning is, there is a time for contrary Actions, for contrary Passions, for contrary Conditions.  
1. For contrary Conditions; to go out of the World, is contrary to our Birth and coming into the World; the one is our Genesis and the other is our Exodus; there is a time for both these,  
2. For contrary Actions; Planting and plucking up, building and breaking down, killing and healing, renting and sowing, speaking and silence.  
3. For contrary Passions; so weeping, and laughing, mourning and dancing, loving and hating. Whether things be positively contrary, as planting and plucking up, or 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Aristot. Metaph. lib. 4. De natura privationis et contrariorum, et quomodo contraria sunt privationes contrariorum consul, Julium Scaligerum Exercit.  privatively, as Silence and Speech: God hath dealt out seasons for all these opposites; the world being made up of Chequer work, consisting either of the white of position, or the black of privation, either consisting of the lucid part of bearing and planting, and healing, and gathering and getting; or the dark part of dying, of killing, of pulling down, of plucking up, of losing, of War. The Earth which is the pavement of the world, is inlaid with this Mosaic work of several colours. But then Solomon teaches us another lesson; that these as they have their time in general, so they have their season in special; as they are conjoined in one common time, so they are disjoined in a peculiar season; all under one roof of a general allowance, but parted into several rooms and partitions of a special appropriation, 
(c) Planeta est stella peculiari motu infra octavam sphaeram per signiferum vagans.  moving like (ᵇ) Planets in one common motion of all the Orbs, and yet having peculiar motions of their own. From both which conclusions of solomon's, we may derive a third, that the season of one condition, action, or passion, is not the season of the opposite; the day of the one, is not the day of the other; at least the moment of one, not the moment of the other.  

(c) Apes peragunt opus suum non statis diebus, sed quoties cali commoditas invitat: ita suo quaeque tempore capienda est occasio, Plin. lib. 11. cap. 6.10.  And therefore it may seem strange that I should join both together; that as the Israelites did unseasonably to Mourn upon a Festival, as it is Nehem. 8.10. so we should sing a Triumph, and handle a Text of Triumph upon a day of Mourning.  
But much shall not need to be spoken of the fitness of this Text. It pleads sufficiently for itself. It is sure, it is a Text sounding out the Triumph of the Righteous man over Death and over the Grave; and it is as true, it is a day of Mourning, and (considering the loss we have of the deceased) deserves to be a day of mourning: we do not triumphum canere, or agere, either Triumph, or sing a Triumph, but only discourse of, or concerning that triumphant Victory every righteous man that dies in Christ shall shortly have over Death, and over the Grave. Yet if we did so, if we should flourish our Ensign, and hang out our Streamers, and make it a kind of jubilee, considering it is Death and the Grave we insult over, now when Death and the Grave seem to bid battle to us, surely it is very opportune. So that that though the sense of Death's prevalency over the Righteous, may teach us mourning; yet Faith shows the future prevalency of the Righteous over the Grave; and that teacheth us to be comfortable; and though Nature may, and doth require a Tribute and Custom of Tears, 
(a) Cur dolemus quenquam mortuum? An ad hoc nati sumus ut maneamus aeterni? Abraham, Moses, Isaias, Petrus, johannes, Paulus electionis vas, et super omnia filius Dei moritur, et nos indignamur aliquem exire de corpore?— Lugeatur mortuus, sed ille quem gehenna suscipit, quem tartarus devorat, in cujus panam ignis aeternus aestuat. Nos quorum exitum angelorum turba comitatur, quibus obviàm Christus occurrit, gravemur magis si diutius in tabernaculo isto mortis habitaemus. S. Hieronymus ad Paulum, etc.  Grace will not let the Spiritual eye shed one tear, but lifts it up to a comfortable expectation of a future Conquest.  
But let me first untie a knot which may hinder our smother passage. This Text is cited out of Hos. 13.14. The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rendered thus in our English Translation, O Death, I will be thy plague; O Grave I will be thy destruction. But who knows not this sounds more like to the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; O Death, where is thy Cause? O Grave (or Hell) where is thy Sting? I list not at present to raise a Controversy betwixt the Septuagint Translation, and the Hebrew Vowels, with their first founders: However I do not find that the Apostle doth punctually follow the Greek: For first he makes a manifest Metathesis; for the 70 set together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Besides they writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not to stand to show, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are like in sense, as well as in sound: That the Metathesis makes no material change: That Ehi the Hebrew word is either a Verb, or an Adverb, and signifies either ero or ubi. Nor yet to trouble you by showing how the other Hebrew words by other interlineary appurtenances, might be made to speak otherwise then you find them in your Bibles; for the Hebrew Vowels beneath the letters are like the Keys to the Organs, which open and stop the sound of the Pipes above at pleasure. I say, not to trouble you with these speculations, this you may conclude, that either the Apostles manner of Citation makes it the Authentic Translation of the place, or else, at least, the undoubted Interpretation; for I cannot think that here he only alludes, and no more.  
I might from the Coherence observe to you, that our future Victory over Death, and the Grant was formerly prophesied of. That this Prophecy is to be found in the Prophecy of the Old Testament before Christ's coming. That this and all other Prophecies of the like kind shall in their time be fulfilled. That the special time for the impletion of this which is written shall be at the Resurrection of the just. But I rather desire to handle the Text entirely by itself.  
The Words afford these Parts, 1. The Enemy, Death or the Grave. 2. The Weapon of this Enemy, a Sting. 3. The whilom prevalency of this Enemy, it had the Victory for a time. 4. The Conquest of this victorious and all vanquishing Enemy; Where is thy Sting? Where is thy Victory? 5. The joy and Triumph in this Victory, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of gladness; O Death, where is thy Sting? etc. The Enemy is powerful and prevalent, and that is Death; the Weapon is dangerous and mortal, that is a Sting; the Victory is general and universal, Death hath passed over all men. 
(a) Qui per Osee quondam tibi rigidus minabatur, ero mors tua ô mors, ero morsus tuus inserne, illius morte tu mortua es, illius morte nos vivimus: devorasti et devorata es, dumque assumpti c●rporis Christi sollicitaris illecebra, et avidis faucibus praedam putas, interiora tua adjuncto dente confossa sunt. Gratias tibi Christe salvator, tua agimus creatura, quod tam potentem adversarium nostrum dum occideres, occidisti. Hier. in epitaphio Nepot. ad H●lidor.  The vanquishment of this Enemy, and the regaining of the Victory shall be certain and joyful; this joy shall be triumphant and permanent. For than shall be brought to pass that saying that is written by the infallible spirit of Prophecy, written for our everlasting comfort, Death is swallowed up in Victory, O Death, where, etc. That Death is an Enemy. Here is a Triumph, and that is still over an Enemy. And we may say of it as David said of his Enemy, Psal. 143.3. The Enemy hath persecuted my soul, he hath smitten my life down to the ground, he hath made me dwell in darkness. 
(b) Vbi sunt quos ambiebat civium potentatus? Vbi insuperabiles imperatores? ubi qui conventus disponebant, et festa? ubi equorum splend●di invectores? ubi exercituum deuces? ubi Satrapae tyrannici? Nunc omnia pulvis, nunc omnia favilla. August.  It persecutes the soul till it drives it out of the body, it smites the life down to the ground and lays our honour in the dust, it makes us dwell in darkness, for what is darker than the Grave? Death and the Grave are the Enemies we shall have dominion over. I put both together, as being both our Vanquishers now, and shall be both vanquished by us hereafter. Here is all the difference, Death fits us for the Grave, the Grave receives us after Death, Death divides the Soul from the Body, the Grave divides the body from the sight and company of the living. Death is the Cause of Corruption, the Grave is the place of Corruption. Death is the Privation in the man dying, and the Grave is an accident in the earth receiving.  
ᵃ But the main difference is, 
(c) Necesse est vel mergi cadaver in mari, vel obrui terra, vel in aë●e putre●cere, vel consumi vel devorari a seris, vel aliquid simile. Quod spectat ad mersionem, antea dixit mare; quod ad sepulchrum nunc dicit infernus: mors complectitur reliqua omnia. Thomas Brightmanus in locum.  that the extent of Death seems larger than the extent of the grave, for though Death seizes upon all that the Grave seizes upon, yet the Grave doth not seize upon all that that Death seizes on; for a man may die and not find a Grave, the fire may consume him, the birds, beasts, or fishes may devour him, the water may enwrap him; but than if you will use a Trope, even these may be called Graves, and then the extent will be the same, and so we may well take it, when our Saviour hath so used it, 
(a) Porio per eos qui in monumentis sunt, intelliguntur omnes mortui: ab his enim qui sunt in monumentis et naturaliter sepulti, etiam eos significavit qui non sunt naturaliter sepulti. jansen. Comment. in Concord. Evang. cap. 36.  john 5.28. All that are in the Graves shall hear his voice. What? shall not those that are folded up so many folds of generation and corruption, in the bowels of Creatures, shall not they that 
(b) Rev. 20.13. And the Sea gave up the dead which were in it. Convenienter hoc loco quidam mare pro isto seculo positum accipiunt, says Aug. de civet. Dei, lib. 20. cap. 15. But the literal sense seems more genuine. Tenendus tamen videtur prop●ius sensus de mortuis in mari. Pareus in loc.  lie in the bottom of the Sea also hear his voice? Yes; therefore this shows that all Receptacles of dead bodies, yea though they be living bodies, may be called Graves. Death is an Enemy to our dwellings and habitations. Many times the good housekeeper drops down first, and then the house drops down not long after, as if the dweller were the soul of the house: but if this were all, it were no great matter. 2. It is an Enemy to friendship and acquaintance amongst men. This is as Alexander's sword, hath cut many a Gordian knot of friendship, that no contingencies, no bicker could dissolve, such as the sharp teeth of bitter words could never pull open, such as the smother fingers of close flattery could never unloose. A man can be a friend but usque ad arras, and no farther. It is an Adage, Ama tanquam osuru, oderis tanquam amaturus. So love as if you should shortly hate, so hate as if you should shortly love. But be it love or hatred, it cannot last long. It was Aristotle's gnome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A little strangeness destroys much friendship. What greater silence or retiredness than the Grave? If strangeness will break friendship, Who is so strange as he that is in the Grave, who knows no body, and whom no body knows? 
(c) Septuagint. much differently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. accordingly the old Latin, erubescant impij, et deducantur in infernum: muta flaunt labia dolosa. jun. et T●emell. Ex●indantur in sepulchrum. Moller. id est, morte coerceatur ipsorum petulantia, ne amplius nocere possint. Silere dicuntur, quae ita auseruntur, ut amplius non appareant, ut cum leges dicuntur silere inter arma. Et Plinius silentia lunae nominat illud temporis spatium, quo luna conjuncta soli non aspi●itur.  Psal. 31.17. Let them be silent in the Grave. An Enemy to all natural Relations; this Enemy 
(d) But if the Husband be dead, she is loosed from the Law of the Husband. Rom. 7.2. Cum enim nuptiae sint bona mortalium, ut ait Augustinus lib. de nuptijs et concupiscentia, non se extendit obligatio nuptiarum post vitam mortalem. Et propter hoc in resurrectione quando erit vita immortalis, neque nubent, neque nubentur, ut dicitur Math. 22. Aquin. in dictum locum.  dissolves the firm bond of Marriage. It snatches the Wife from the Husband, the Husband from the Wife. Their tenure is but for term of life, till death them departed. It is an Enemy to all other Relations, it bereaves the Father of the Son, the Son of the Father, the Daughter of the Mother, the Mother of the Daughter. It is an Enemy to Brotherhood, and produces that sad Complaint Alas my Brother It may well be our Subscription, your loving Father, your dutiful son, your loving Brother till Death, but longer it cannot be.  
To our increase; for it lays aside our trading, our purchasing, our letting, our setting, our husbandry, we sow no more, being to be the seed ourselves, and to be cast into the earth. It cuts off the coveting part of our Age. It makes a fool of the Miser. 
a Primo stultus est, quia sapiens sibi videtur vir dives.— Secundo quia ea custodit quae custodita perduntur, perdita vero custodiuntur.— Tertio, quia eam domum et mansionem, in qua in perpetuum debet permanere sibi non curate— quarto, quiaquae somniat vera existmat. Stella in Luc. 12. ubi plura pulchrè.  Thou fool, this night shall thy soul be taken, etc. To all earthly hopes. It nips them in the bud, and strangles them in the birth. It spoils one man's preferment, another man's 
b Quid enim seculi potest esse diuturnum, cum ipsa diuturna non sint secula? Ambr. in Lucae quart. cap.  enjoyment. One man hopes to be a Judge; death will not let him. Another hopes to be a great Commander; Death will not suffer him. A third hopes after tedious journeys, and long absence, to see his own home, to visit his Family, and Death prevents him arresting him by the way, and claps him into Prison. We must cease to hope, when we cease to be. 
c Our dance is turned into mourning, Lam. 5.15. Septuagint. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To our joy and mirth. When we are merry amongst our Friends, sporting or feasting, oftentimes in comes news that such a dear Brother, such a near Friend, such a courteous neighbour is deceased, and this damps all our jollity, and often turns our dancing into mourning, our laughter into weeping, our feasting into fasting, our pastimes into pensiveness. 
d Mors est recessus animae a corpore Aristot. Mors hominis non est nisi separalio animae a corpore, hac enim anima a corpore separata totum compositum moritur: quia de●init esse compositum; caro moritur, quia privatur forma quae essentialiter est vita— Vnde impossibile est animam esse et non vivere, sicut impossible est animam esse, et non esse animam. Gabr. di. 21. q. unica, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Isid. Pelus. lib. 3. epist. 248.  To our very subsistence, it divides matter and form, it separates soul and body. An Enemy to God's Workmanship in the World; a tearing, a devouring Enemy. So that the dying man may well say to Death seizing on him, as Ahab to the Prophet, Hast thou found me, O mine Enemy?  
Object. But many men find it to be a Friend. 1. The extremely miserable man, who had rather Nature should die in him, than Misery should live in him. Job 3.20, 21, 22. Wherefore is light given to him that is in misery, and life to the bitter in soul? wh ch long for Death, but it cometh not, and dig for it more than for hid Treasure, which rejoice exceedingly, and are glad when they can find the Grave. So also, 
a The Septuag. much otherwise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  job 7.15, 16: So that my soul chooseth strangling and death rather than my life. I loathe it, I would not live always, for my days are vanity. Yea Solomon says, The day of our death is better than the day of our birth, Eccles. 7.1. 2. It may seem a friend to a true godly man, because at once it seems to do many good offices for him, and to set him free from many encumbrances; being as welcome to him that he may begin his felicity, as to the other, that he may end his misery. It is the bridge by which he 
b Finis malorum, janua ad vitam, et c. Cyprian. Mors piorum mors non est sed vita, miseria hominis moritur non homo.  passes into a better life, it sets him free from mortality, it enters him into a state of immortality. It puts an end to his labours, it is the beginning of his reward. It is the end of his tears, it is the beginning of his joy. It is the Goal-delivery of his soul, the enlargement of his better part.  
Resol. To the first Branch. Either the miserable man is in the way of righteousness or unrighteousness, a child of light, or a child of wrath, an heir of everlasting promises, or an object of everlasting anger, a vessel of honour, or a vessel of dishonour. If the latter, so Death is an Enemy, as it puts an end to his finite miseries to begin his infinite, it exempts him from temporal wrath to immerse him into eternal wrath, and this is not the part of a friend, but an Enemy.  
If the former, we must distinguish; there is a natural enmity and an accidental enmity. Naturally Death destroys even a righteous man, it at least keeps the body in Prison. The fruit and wages of sin cannot absolutely, naturally, & per se, be a Friend, but an Enemy: if by this a godly man be dispossessed of his Troubles, yet is he not possessed of his joys. The excutioner of a Martyr sends him out of this world, yet is not said to send a Martyr to heaven. It is his work, and so the work of Death to destroy; it is the work of God to save and glorify. 
a Mors quando a te (muliere scilicet) provisa est tunc lamentandi materia fuit: nunc vero facta est virtutis occasio; quia tunc ad paenam peccati data est, nunc permissa est resuscitantis ad gloriam: tunc tartarus invenit hominem, nunc amittit. Chrysolog. Serm. 63. Discamus recte judicare de divinâ providentiâ— non ipsa mala facit, sed quae fiunt à malis bene administrat. Paraeus in Gen. 45.8.  If therefore it be a Friend to any man it is per accidens, per se it is an Enemy to every man, at least to the life and being of man. To that of Eccles. 7.1. Solomon speaks only of the present vanity of the World, 
b In vitâ nostrâ copia tribulationis inopia consolationis. August.  that a man meets with so much evil, and so much vain good in the World, that it is better for a man not to be born. Chap. 4.2, 3. explains it.  
The full Answer therefore is this ᵇ look upon the vanity, 
c Mors transit est de laborem ad refrigerium, de expectatione ad praemiws, de ago ad brabium, de fide ad notitiam, de peregrinatione ad patriam, de mundo ad patrem Bernard.  misery, and iniquity in the World, so Death is a Friend, at least to a good man. But consider life is sweet, and every thing desirous to preserve itself, so it is an Enemy; in the former sense a Friend by chance; in the latter an Enemy absolutely. Look upon the Troubles incident to the flesh, the frailties, our wearisomeness, and pains, and griefs, and maladies, so it is a Friend, as being ex duobus malis minus, of two evils the least: but as it keeps down the body, and tyrannises over the same till the Resurrection, so it is an Enemy, in the former regard it is a Friend for a need, in the latter regaed it is an Enemy for a long continuance.  
Use 1. Stand then upon your 
d  dum semper ignoratur, semper proxima esse credatur; et tanto quisque in operatione sit ferventior quanto est de vocatione incertior. Greg. Moral.  Watch against Death as against an Enemy. You know not at what time, or how soon it may come; you know not in what place, or how near it may be; you know not whether it will meet you at home in your house, or abroad in the field, whether it will come in the day or in the night, whether it will take you sleeping or waking. You know not whether it will come in the second Watch or in the third Watch. It becomes you to be watchful, lest you prove yourselves to be wasteful of your own souls. So look for it as to expect it every day. Die daily in expectation, that you may die any day in fit preparation.  
2. Stand upon your Guard. Be sure you have your Armour of Proof on, your spiritual Armour.  
Object. But to what purpose is that? I shall be conquered, let me do my best. Was ever man able to grapple with Death, and so to overcome? Doth it not always get the Victory where ever it comes? Is it not called 
a Aequa leg● Necessitas sortitur insignes et imos. Hor.  Necessitas? So job 18.14. According to the Seventy, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let necessity lay hold on him. We read it, The King of terrors. 
c Sol a insuperabile fatum, etc. Ovid. Metamorph. lib. 15.  Can any one man overcome that which overcomes all men?  
Resol. It is true, there is no man is or can be death-proof by any Armour of proof; the thickest Walls it can pierce, it can scale the highest Walls, it can cut through the strongest Coat of Mail. But yet as it was said of 
d Vtque animadvertit undique se strictis pugionibus peti, togâ caput obvolvit: simul sinistrâ manu sinum ad ima crura deduxit, quo honestius caderet, etiam inseriore corporis parte velata Sueton.  julius Caesar, when he saw there was no remedy but die he must, the Assassinatours pressing so hard upon him, and adding so many wounds to him, He covered his head with his Gown, and with his left hand drew down the fold of his Garment over his legs, that he might fall modestly, Covering his lower parts that the nakedness of life might not be seen, and covering his face that the Deformities of Death might not be looked on. So if thou canst not avoid the mortal wound of Death, yet laboul in another sense honestè cadere. Die with a good Name, and a good Report, and a good Conscience.  
2. This preparation will serve for an after Victory; for as Christ led Captivity captive, and triumphed over Death, which had before triumphed over him; so shall we, if we die in Christ, and live to Christ. We must be content to lose the Victory that we may gain it, and give ground at first that we may gain ground at last of this our Enemy. And mark what pieces of Armour are necessary against Satan or the World, the same are necessary against Death. Yet when we have done all we can, We are but poor Soldiers, it is our Cheiftaine that gets the Victory for us. The Weapon of this Enemy wherewith he doth all the mischief, that is a sting; that Death carries a sting with it. A sting is first telum naturale, Nature gives stings to those Creatures that have stings, it is not any artificial Weapon, as the Sword or Bow. 2. Poenale, it puts the Creature that is stung (be it Man or Beast) to a great deal of smart and pain for the time, it is very a terrifying pain. 3. Lethale, some especially are so poisonsome, viz. of Adders and Vipers, and other Serpents, that they corrupt and inflame the blood, and poison the body, and in short time bring Death. This sting the Apostle says is sin, vers. 56. For as the Scorpion by the sting transfuses a deadly poison into those upon whom it fastens, so 
(a) Aculeum enim mortis esse peccatum, utque multò gravius malum ipsa morte utpote in quo suas illa vires habeat omnes jam manifestum est.  Death kills by sin. Were it not for sin, Death would be weaponless, and stingless, a toothless thing. 
(b) Or rather it would not be at all. For it is Sin only stings men to death.  It would be to us but as it is to herbs and plants which die in the Winter, but live again in the Summer. So it would be but as a benumbing for a short time; whereas sin by which Death stings leaves such a poison in the nature of man, that he shall never recover himself by any natural power, as the herb or flower, but only by the mighty power of God in jesus Christ.  
Therefore we can never be sufficiently thankful to him Sequel. 1 that shall disarm Death for us, and draw out the sting. And who is it that can disarm such an universal Enemy, but he that hath the universal Militia of all the World? the Lord of hosts is his Name; But of this more anon in the fourth part.  
If Death carry a sting with it, and that sting be sin, as Sequel. 2 appears by what follows, or which is the Apostles meaning (as Aquinas well notes) 
[c] Sciendum est autem quod strimulus mortis potest dici vel stimulans ad mortem, vel quo utitur seu quem facit mors. Sed literalis sensus est stimulus mortis, i. e. stimulans ad mortem, quia qomo per peccatum est impu●sus et dejectus ad mortem. Aquin. in 1 Cor. 15.  if sin sting men to Death, How can we sufficiently wonder at the fool-hardiness of mortal men, who make nothing of it to dally and play with sin, as if it were some toothless, harmless thing, as if it were some harmless playfellow. To see people play with Dogs or Birds, to see them struck them, and take them in their arms, is not strange, but to see people play with Snakes and Adders, with Scorpions and Cockatrices, is a most strange sight: and what do men do otherwise in dallying with sin? The Serpent in the Garden left a sting in Adam's disobedience. Adam could not be content with the fruit of Paradise, and so was stung to Death by his disobedience. As the Israelites could not be content with 
(a) Numb. 21.6. These serpent's fiery teeth being the just punishment of their fiery tongues. Or the serpent's tongue, which is his sting, being the just punishment of their tongues become stings.  Manna, and so God sent amongst them fiery Serpents which stung them to death, that they who murmured at mercies might now have something to murmur for.  

(b) The greatest of boasters is vanquished by one of the least of creatures.  Orion boasted that the earth could not produce any such Monster which he would not undertake to encounter and kill, and yet this man was after killed by a Scorpion. Thus the proud sinner that dares Heaven and Earth, Angels and Men, nay God himself, and all, is killed with the sting of one sin. It 
(c) That was applied to him to wound, which is ordinarily used for healing.  was a strange death that Marcus Arethusius the Martyr was put to by Julian the Apostate, which was to be anointed all over with honey, and so to be stung to death with Wasps and Bees. But this is the death of every sinner he anoints himself with the sweetness and pleasure of sin, and so is stung to death for his labour. You that are yet in your sins, that draw iniquity with cords of vanity and sin as it were with carr-ropes, will no warning serve you? Hath not sin been represented to you in the Book of God, and by the Ministers of God, and through the judgements of God as the most infectious, poisonsome, dangerous, mortal thing that can be imagined? Hath it not been laid open to you the very Monster of Nature, the shame of the Creature, the 
d Sicut putredo aufert pomo decorem, colorem, odorem et saporem: sic peccatum aufert animae decorem vitae, odorem fama, valorem gratiae, saporem gloriae. Bonavent.  spot of the soul, the darkness of the mind, the obliquity of that which was strait, the infection of that which was sound, the weakness of that which was strong, and the death of that which was living? Hath it not been displayed as a sore, a wound, a stench, and now as a sting! and will you still venture upon it, nay follow after it, delight in it, nay yet defend and patronise it? What then shall we say to draw off your hearts? Expressions will not do it, warning will not effect it. The Lord by the Key of David unlock your hearts, that what hath been spoken to you may prevail with you; That you may shun the evil and choose the good, and though you cannot avoid Death, you may avoid, what you can, the sting of Death which is sin.  
There is a supposed Victory or Conquest which the Enemy for a time hath over all men, yea over the Elect themselves. O Grave thy Victory! 
(a) Therefore death hath dominion over them that are dead.  Rom. 6.9. Death hath no more dominion over Christ, Rom. 5. v. 14. Death reigned from Adam to Moses, this Reign of Death presupposes a Victory that Death hath obtained, v. 16. Death reigned by one. Psal. 55.4. The terrors of Death. Why terrors? because every one that conquers is still terrible to them he conquers. Cant. 8.6. Love is as strong as Death. Victorious over our Lives; It as easily dissolving the hands and twists that hold soul and body together as Samson did the cords and withes with which he was bound. 
[a] Prima mors animam pellit volentem a corpore, secunda mors animam volentem tenet in corpore. Aug. de Civ. Dei.  ᵇ This is that which cuts asunder that golden Link that knits the matter and form, the body and soul into one compound, and so dissolves the composition. This is that Bill of Divorce that severs not only two that were one flesh, but two that were one person, one man. This is that two-edged sword, not that divides between the joints and the marrow, the soul and spirit, for that is the Word of God, but that which cuts betwixt the soul and body, the spiritual and fleshy part. This is that sword that cuts the knot at one blow, which perfection of constitution and diligence about Diet together with the Art of the Physician hath seemed to make up indissoluble.  
It is victorious over our Bodies being dead, for it keeps them down to corruption. Psal. 16.10. Spoken of Christ, but cannot be said of us. Psal. 49.9. ●hat should still live and not see corruption. It never leaves stamping and trampling upon us till it hath beaten us to 
* As Moses did the Molten-calf.  dust.  

(a) It drives us to the very walls of our first matter.  It is a most insulting victorious Enemy, it even then treads and insults over us when we are down. It never leaves us so long as it can find but one inch left of these mortal Bodies. 
(b) No such tyrant as death, because no tyrant can tyrannize more than by inflicting death.  Nay, so it tyrannises over us, that it makes even the Worms that rise out of us to devour us. Over our very memories. For it makes us in a short to be forgotten as if we had never been. Psal. 31.12. I am forgotten as a dead man out of mind, I am like a broken vessel. The Psalmist puts them fitly together, as a dead man, and as a broken Vessel, because the dead man is as a broken Vessel. Eccles. 9.5. The memory of them is forgotten. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. Of those that are dead. Not only they are forgotten, but their memory, if they have been memorable, yet they are forgotten. How many millions of men that have lived upon earth, and that to old age, and yet have left no print or footsteps of themselves behind them. 
(c) Dignum certe est ut ipsorum memoria maneat. Muscul. in Math. 26.  Yet this is not universally true of all, some having been so famous in their generations, such especially as are recorded in the Word of God, as no time shall eat them out of remembrance, no age but shall speak of them.  
The manner how. 1. By divine permission irresistibly, Eccles. 8.8. There is no man hath power over the spirit to retain the spirit, neither hath he power in the day of death. It will force the Scholar to lay aside his books, because no arguments can confute Death; no Rhetoric persuade it; nay no Enchantments can take hold of it: It will cause the Soldier to lay down his sword, or take it per force out of his hand; no weapon can kill, nor strength repulse it. It will force the Emperor to lay down his Crown, and let fall his Sceptre; for no power can master it, no authority can overrule it. It is in vain to lay ambushments, or to contrive any Stratagems; for this Conqueror cannot be ensnared: It is in vain to raise any batteries, or plant any Ordnance against it; for no violence can overmaster it: It is in vain to dig any mines, to lay any traps; for Death will countermine a●l undertake and underwork against itself.  
2. According to the course of Nature irrevocably; so that if we look no higher than that, this all-conquering Enemy shall go on conquering, and never be conquered: For 
(a) Sed haec fides ut est in primis necessaria, ita difficillima semper habitat fuit, quod humanae rationis intelligentia quam maxime videretur esse remota. Estius in sentent. lib. 4. part. 2. dost. 43. Res est creditu dissicilis, ubi putredine consumpta fuerint corpora, tandem suo tempore resurrectura esse. Itaque cum multi ex philosophis asseruerint immortales esse animas, carnis resurrectio à paucis probata fuit, in quo etsi nulla fuit excusatio, inde tamen monemur rem esse magis arduam, quam ut hominum sensus ad se trahat. Calv. Institut. lib. 3. ver. 25. Sect. 3.  Nature doth not teach a Resurrection, but rather furnishes us with arguments against it. Acts 17.32. When they heard of the Resurrection, some mocked. Men led only by principles of Philosophy will jeer at such a Doctrine.  
By experience it conquers universally; Veni, vidi, vici, I have come, seen, and overcome, may well be the devise in Death's black colours. It hath passed over all men, and reigned over all men: 
(b) Vnde non importunè neque incongrue arbitror accidisse, etsi non humnâ industria judicio for●asse divino, ut hoc-verbum quod est moritur in latina lingua, nec grammatici declinare potuerint ea regula qua caetera talia declinantur, et c. Aug. de civet. Dei, lib. 13. cap. 11.  Which made Augustine wittily gloss upon the word moritur: I know not, says he, how it comes to pass that this word is not declined as other words; for mortuus doth not come regulary of moritur, as ortus of oritur; Cenvenienter, ut quemadmodum id quod significat non potest agendo, ita verbum non potest declinari loquendo, very congruously and fitly, that as the thing cannot be declined in action, so neither the word by way of speaking.  
Considering the effects, it conquers bloodily, multo sanguine & vulneribus, etc. Death cannot but be a deadly enemy: Sometimes great Victories are obtained by the flight of an enemy out of the field, sometimes by taking many prisoners without much blood shed; but 
[c] In exorahilc fatum. Virgil.  death gives no quarter, spares no man's life; but whereas other conquerors save alive, this doth not. It was said of Pompey, he triumphed in Asia, Europe, and Africa, won 1000 Castles, and 800 Cities, and as many Ships; so that Octavius wished himself Pompeii felicitatem. It is written of julius Caesar, that he overcame Europe by severity, Asia by his celerity, and Africa by his sagacity; and that he never had but three foils: but the Grave can say the like, it was never deceived of Victory but three times especially; viz. at the 
[c] Qui nec dum mortem gustavit ut aeternitatis candidatus jam nobis ostenderet, etc. Tertull. advers. jud. Quod hodie Enoch et Elias nondum resurrectionis idspuncti, quia nec mortefuncti, quà tamen de orbe t●anslati, et hoc ipso jam aeternitatis candidati, ab omni vitio, et ab omni damno, et ab omni injuria et contumelia, immunitatem carnis ediscunt. Id. de resurrect. carn.  translation of Enoch, at the ascension of Eliah, and at the resurrection of Christ; else it hath conquered all the world with no less severity than celerity & vicissim.  
1 Use. Is the Grave so victorious? Then do not I wonder to see so many Trophies of death every where. How is it that so many Churches have their Escutcheons and Flags hang upon their walls? Are not these the Colours that Death hath won? How is it that I see the mourners walk in ranks? Is it not Death leading a man in triumph to the Earth? How is it that I see so many monuments within, and without doors? Are not these as pillars upon Rachel's grave? Are not these as the 
[d] Columnae rostratae.  Statues and Columns which among the Romans were erected to their Conquerors? Surely all these Solemnities show no less than that Death is the great Victor and Conqueror of the World.  
2. Use. Let not us that are poor mortals, set up our crests, speak high, look big, or be like the 
[e] Jer. 2.24.  wild Ass used to the wilderness, that snuffeth up the wind at her pleasure: we must at last stoop to this irresistible Commander. But here is the comfort of every man that is in Christ, though he may be conquered by Death and the Grave for a time, he shall at last be conqueror, and obtain the victory, when shall be brought to pass that saying that is written (and this most certainly shall be brought to pass) O Death, etc. 
Part 4. Observ. 4.  That Death and the Grave shall one day be conquered: Sub quo? By what Commander? by whose Militia? Resol. By Christ, Heb. 2.10. called the Captain of our salvation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
[f] Quod Erasmus & alij quidam principem vertunt, sed constat etiam authorem, inventorem archietectum ea voce significari. Estius in loc.  the Author, or Architect, or the Captain. They shall be His forces that shall destroy Death. 2. Quando, when? Resol. See verse 54. When corruption, etc. at the Resurrection of the dead, when the Trumpet shall sound to bid battle to Death: when that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned 2 Pet. 3.10. shall be as the beating of the Drum, and the Elements shall melt with fervent heat, and all the world shall be in a flame, as a beacon kindled, to let Death know that the Conqueror of death is landed, and Christ's word shall be Mors moriatur, let Death die.  
3. Vbi? All the Earth, the whole Globe, Sea and Land shall be all one field in which this battle shall be fought: He shall pursue his deadly enemy Death into all Countries and Nations, and do continual execution in the pursuit: where ever Death hath vanquished, it shall be vanquished.  
4. Quomodo, how? Death shall be disarmed, the sting shall be taken out. To take poison out of a serpent, or to draw out the sting we clap a red cloth into their jaws, a piece of that garment that was red from Bozrah, will draw out the sting. Object. The sting was taken out at the time of death; for a man ceases ro sin. Resol. But the power of sin continues whilst we are held under Death. Death shall be destroyed by Death, as David killed Goliath with his own sword. Heb. 2.14. He took upon him flesh and blood, that by death he might destroy him that had the power of death (g) which is the devil. 
[a] Diabolus habet imperium mortis, sicut carnifex habet imperium rotae patibuli, non utique absolute sed ex nutu superioris et c. Pareus in Heb. c. 2. v. 14.   
5. For whom is this great Victory? It is for man. 1. Not for Angels, they are not dead but live; they wear no corruptible dying bodies, and so they do not die. 2. For righteous men, not for evil men; for though they shall live the second time, yet they shall live the second time, that they may die the second death, not by separation of the soul from the body, but by separation both of soul and body from God, who is the fountain of life, nay who is the life of our lives; who as he is natura naturans, nature that gives nature, so he is vita vivificans, l fe giving life; who, as the soul is actus corporis organici, is actus orbis universi, who 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. Metaph. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. de mundo cap. 6.  moves all things, himself .  
This great and last Victory will be for their sakes, who have fought and conquered for his sake: This great fight shall be in their behalf, who have fought the good fight; for their sakes who have overcome the world by prayer, the flesh by fasting, and the devil by watching and reststiing: for their sakes who have overcome their sins by mortification, their trials by patience, their lets by perseverance, their fears by hope, their sense by faith, and their enemies by Christ the Captain of their salvation. So that we shall be able to say as it is said of Babylon, jer. 50.22, 23. A sound of battle is in the land, how is the 
[i] Hoc est Babylon, quae quasi malleus adamantinus percussit et contudit totam terram: ita ut nihil quantumvis durum vel aeneumei resistere, aut ejus ictum sustinere possit, quin confringereturet dissil●ret. A Lapid. in loc. Haec ipsa de morte dici possunt quae omnia confringit, a Christo tandem confrigenda.  hammer of the whole earth cut asunder? that like Iael's hammer doth not only kill, but nails us to the earth for a certain time. Rom. 16.20. The God of peace shall bruise Satan under your feet shortly: So Death under your feet shortly, to show that we are to enjoy the benefit of this Victory. But God shall bruise, to show that he must have the glory of the Victory; and therefore Christ triumphed over his own death when he was carried up into heaven in a cloud as in a chariot, for so Elias his vehiculum was called; my Father, the Chariots of Israel, and the Horsemen thereof. And one will have it, that when Christ ascended up to Heaven, the Angels went before and proclaimed, Lift up your heads ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in.  
6. Why is this great Victory obtained?  
1. That no enemy may be left, and this is the last enemy. Object. But is not the hell of wicked men an enemy? No: To them it is an enemy, but not to Christ, and his Members, because it is the very execution of his enemies; This Ark will not leave one Dagon standing.  
2. That man may be made up again, that Death hath taken and kept asunder.  
3. That his wonderful Power may be manifest. Victory declares Power. Psal. 49.15. We read of the power of the Grave, but Christ will have all the World to see that which now only some of the World believes, that his power is greater than the power of the Grave. Psal. 106.8. He saved Israel at the Red Sea to make his power to be known.  
4. That his glory may appear in his power, as his power in Victory. 
[a] And having spoilt principalities and powers, he made a show of them openly, triumphing over them in it.  autem praeclaram hanc Christi victoriam mentis nostrae oculis visendam praebeat, utitur illustribus metaohoris desumptis a consuetudine triumphantum imperatorum. Nam illud verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludit ad illam consuetudinem, qua victores solebant victos armis spoliare, eadem que pro trophaeo illîc figere, ubi in fugam hostes versi sunt. Quod autem addit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spectat illam triumphantium pompam in qua solebant ignominiae causâ ducis captivos inter se junctos agere, ante curium suum triumphalem, toto populo inspectante & acclamante. Cicero in Pisonem, hunc morem triumphantium hisce verbis depingit: quid tandem habet iste currus? quid vincti ante currum deuces? quid simulacra oppidorum? quid aurum? quid argentum? et c. Daven. in Coloss.  Coloss. 2.15. He will raise himself glory out of the confusion of his Enemies, and honour out of the destruction of his Adversaries.  
Shall Death be disarmed, and the Grave conquered? Corol 1 and shall we sit still and do nothing? Shall Christ overcome for us hereafter, and shall not we overcome for him now? Are we such perfect men, and such complete Saints, that we have no lusts to mortify, no temptations to vanquish? Poor men! Lusts (God knows) too many, and temptations too frequent, but we neither feel the burden of the one, nor know the danger of the other. When King Francis the first of that name was resolved to go into Italy to recover the Dukedom of Milan, he advised with his Privy Council which way to get into Italy, his Fool met him as he came from the Councel-board, and told him his Council had dealt unwisely with him, for they had told him how to get into Italy, but not how he should get out again. It is so with us, our carnal Friends can show us the way into dangerous temptations, into 
a Noli conscentire concuiscentiae tuae. Non est unde concipiat nisi de te. Aug. homil. 42. cap. 8.  consuming lusts, that consume our Estates by prodigality, our bodies by luxury, our repute by infamy, but they cannot show us the way out again, but leave us in the lurch. Thou feeble, faint-hearted Christian, whom every slight temptation proves a Coward, who knowest not how to deny the enticements of a sinner either to commit a sin, or to do that which probably will lead thee to commission of sin, remember what is written. Rev. 2.7. To him that 
(b) Insidiae repunt in hoc seculo, et in cautos repente occupant. Repentes autem tentationes quis numerat? Repunt, sed cave ne surripiant, vigiletur in ligno, et c. Aug. in Psal. 103. enarratio conci. quart.  overcomes will I give to eat of the tree of life; not to him that is overcome. 1 Pet. 1.13. Gird up the loins of thy mind, be sober and hope to the end. Ephes. 6.14. Stand therefore having your loins girt with truth, and having on the breastplate of Righteousness. It is better to conquer with pains than to yield with sorrow. To him that is regenerate sin is worse than Death, and grace is better than life. Let him never look to have a share in the Conquest of the Death of the body that hath not before a share in the Conquest of the body of Death.  
Corol 2 If Death shall be disarmed, and the Grave overcome, let us make up our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Apostles Doxology. Thanks be to God who hath given us the victory through our Lord Jesus Christ. Glory be to God on high, the mighty God that gives Victories, the merciful God that gives us this Victory through Jesus Christ our Lord. What praises can we use to set out this benefit, or what words can we use to set out his praise? who when he searches into things hidden is above all most wise. When he rewards every man is most just. When he bestows his Gifts is most liberal. And when he conquers his Enemies is most valiant. And who is it for? for us. Hath given us the Victory. Us? Why should the great God bestow so much honour on us? What are we, or what is our father's house that we should have such Victory given us? 
(a) Nun fragiliores sumus, quam si vitrei essemus? vitrum enim etsi fragile tamen servatum diu durat, et invenis calices ab avis et proavis in quibus bibunt nepotes et pronepotes. Aug. hom. 28. c. 7.  We whose original is dust, whose excellency is vanity, and whose life is sin. We that have received so many Benefits, returned so little thanks, and deserved so much anger. Whom before our Conversion no Benefits could persuade to come to God; whom since our Conversion no mercies can engage to walk close with God.  
3. When is this? The Apostle saith, he hath done it, to show that it is as certain as if it were done already. But it is then when in all outward appearance we are both hopeless and helpless. When Death and the Grave have gone on conquering, and to conquer to the last Generation of men. But 
b) Gratias misericordiae ipsius. Quid dicam aliud quam gratias gratiae ipsius? Nos enim gratias agimus: non damus, nec reddimus, nec referimus, nec rependimus gratiam, si tantum verbis agimus, retribuimus. Aug. in Psal. 88 Enarrat.  what shall we content ourselves to be only thankful in Word, shall we not add Action to it also? We read of an Hunter in Italy, that at first when he ever took any thing in the Forest or Field by hunting, he used to offer up the head and the feet to Diana, but happening once to catch a Boar of a vast bigness, he resolved to leave off that Custom in part, and said Diana should be content with the head only, which he hung upon a Tree, but falling a sleep the head fell down and gave him a bruise of which he died. The Moral of this historical Fable may teach us to take heed how we content ourselves to give God only our head in praising him, so as to invent and utter praises, but even our hands and our feet, to act to his praise, and to walk to his glory. For whilst we profess, we honour God in our lips, and dishonour him in our lives, the very head will fall upon us, our very Words will condemn us.  
I am sorry I have not Time to urge this Duty, all that I now desire is that you may overcome my over bold prolixity with your patience, and that I may overcome the rest of my work with such truth and sobriety that whilst I speak somewhat of our deceased. Brother, I may neither weary you, nor flatter him, but may only lay before you the hopes I have that for his sake also, and to his comfort the saying shall come to pass which is written, O Death where is thy sting? O Grave, where is thy victory?  
One of the Kings of Athens made a Law, that when any one died, at the Funeral there should be a speech made to them that were nearest of kin. Some People are so satirical they cannot endure to hear any thing spoken in honour of the Dead, but when we go about by the sweet unguent of their good name to anoint them to their Burial, they are ready to say, Why was all this waste? This waste time, and these waste words? If there be any such here (as perhaps among so many there may be many) I hope they will give me leave to speak of him amongst his Kindred, of which here is a considerable number: Sure a man may without any offence 
[a] Nothing sooner stirs up children to virtue then the example of parents, as contrariwise nothing sooner corrupt them then their ill example. Si natura jubet velocius & citius nos corrumpunt vitiormm exempla domestica, magnis cum subeant animos authoribus. juven. Satyr. 14. ubi quam plurima de hoc argumento.  propound the example of a Father to his Sons. 
(b) Sylli non cremabant, sed condiebant, cadavera myrrha, aloe, ced●o, melle, sale, bitumine et resina, odoribus et unguentis delibuta. Alexand. ab Alexandr. lib. 3.  They use in many places to stick the Corpse or Coffin with sweet smelling herbs and flowers; I know not why I may not also stick a flower or two in the Coffin of this well-deserving person lately deceased Master Henry English. Something therefore would be spoken, but yet at present but little.  
It is true indeed, at present Death seems to triumph over him, and to lead him here in Triumph to the Grave: But, O Grave, is this thy Victory, to insult over a man full of years, and full of pains, and full of weakness? Well, I doubt not but the day is coming apace, when in his behalf it shall be said, as in the behalf of all other dead in Christ, O Death where is thy sting? etc. I make no doubt of it, but as it was said of Christ, He lead Captivity captive: so he and all others dead in the Lord shall through the power of Christ, for the merits of Christ, and to the praise of Christ, trample on Death being disarmed, triumph over the Grave being overcome: nay, I expect that he and all others shall not only be Conquerors, but more than Conquerors. Rom. 8.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. More than Conquerors. Because Conquerors in the World gain the Victory by power, but we in weakness, they by resisting, but we by persisting, they by killing, but we by being killed, it may be said of all that die for Christ, that they are more than Conquerors, because they cannot conquer but by being conquered. 2. More than Conquerors, because the Victory is so easily attained, Christ fights and we get the Victory, etc. 3. More than Conquerors, that is, triumphant Conquerors, such as reap the fruit of their Conquest.  
The Apostle saith, Cor. 9.2. He that gets the Mastery is temperate in all things. He must be a well tempered man that must be a victorious man. 1. Well tempered in his speeches, not rash, not censorious, not quarrelsome, not contentions then when he hath means and opportunity so to be. 2. Well tempered too for his desires, either to pleasures or profits, to be free from luxury on one hand, or avarice on the other hand. When Riches increase, not to set the heart on them, and when they are multiplied not prodigally to waste them: such a tempered man was the deceased. There is also a very good temper which is temperamentum ad justitiam, not in the Philosopher's sense. How ever he had many men to deal withal, and that in many things, know not the man alive that can tax him with any fraudulency or injustice. 
(a) Agnos●unt omnes sani justitiam esse omnium moximum communissimumque bonum— et postea— apud philosophos totum chorum virtutum significat juxta versum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Illyr. Clau. justitia est reddere unicuique quod suum est. Tribue ergo tribus qua sua sunt: superiori, aequali, inseriori, etc. Bern.  And this truly is so excellent a virtue that all virtues towards men are often called Righteousness, yea all graces are frequently termed by this name: and therefore as Anselm says well, Justice giveth to every one according to their worth, according to their condition: to our Betters reverence, to our Equals correspondence, to our Inferiors favour, to God obedience, to ourselves sobriety, to our Enemy's patience, to the needy mercy. And to such large promises are made in Scripture. Prov. 2.21. The upright shall dwell in the Land. But what dwelling shall he have? Prov. 3.33. He blesseth the habitation of the just. But with what manner of Blessing? Prov. 14.11. The tabernacle of the upright shall flourish. And indeed however he is pleased to suspend the performance of this from many of his precious servants for their Trial: yet all this was made good to him, though not for his righteousness: for God did bless his increase by a special providence, putting such undertake at such times and seasons into his hands, when they might be most advantageous to him. 3. To be well tempered in matter of Religion. For I observe there are four Constitutions in Religion as well as in bodily Compositions. 
(a) Angeli sine zelo nihil sunt, et substantiae suae amittunt praer●gativam nisi eam zeli ardore sustentent. Ambr. in Ps. 118.  1. There are some in whom a phlegmatic temper is too predominant that are too cold and too slow to any profession, you cannot get them forward to any Duties, sluggish, and drowsy Christians. Matth. 24.12. The love of many w●xes cold: so the zeal, the prayers, the discourse of many waxes cold, they want heat. 2. Some like these of a melancholy temper, discontented with every way, pleased with no way. 3. Some again, are over sanguine and credulous, in love with any Doctrine, constant to none, giving entertainment to any, but keeping true correspondency with none at all. 4. Others again are over choleric and furious in their way, will hear no reason, admit of no argumentation. But in this our worthy deceased Brother there was such a temper as might well recommend him for an excellent Example of Religion: he was no lukewarm Laodicean, contenting himself with a form of goliness, but denying the power thereof. None of those that think enough that God have service, but care not what service it be, either how sluttishly performed in one extreme, or how apishly in another, how irreverently performed on one hand, or how superstitiously on the other. He professed himself an Enemy as well to all suspicious adorations as to all odious confusions in God's service. I must confess, I never came into his company but I came away heated with his godly zeal, what earnest Expressions have I heard from him, to see the Church of God in all places settled in peace, to see Religion here at home settled in the true power and purity, to see a just and powerful Magistracy in the Nation, to see a pious and learned Ministry in the Church, to see an orderly spiritual heavenly service in God's house, to see a spiritual charitable concord amongst all Christians worshipping the same God, believing in the same Christ, sanctified by the same Spirit, professing the same faith, rinsed by the same Baptism, joined in the same Body, redeemed by the same Blood, and joint-heirs of the same Glory. This was true heat, the true zeal of God's house, no feverish distempered heat, proceeding from the predominancy of Choler, or from a malignant humour, but a zeal sweetened with charity, and enlightened with knowledge. And whilst I mention knowledge, I have often wondered, that considering his manifold Employments in his middle and elder part of his life, how he should attain to so great a measure of knowledge as he had in so many godly Books, but above all in the Book of God. But it was not such knowledge as is spoken of 1 Cor. 8.1. Which puffeth up. There is too much of this swelling knowledge in these Times, gunpowder knowledge which puffes men up to undertake too high for them, when people commence per saltum, from catechumeni to become prebyteri. It was not so with this religious personage, who although rich inwardly, in abundance of knowledge, yet was one of the most humble, lowly minded men that I have met withal. O Humility, the Pedestal of all Graces! the Copy of Christ, Learn of me! the glory of Saints! I am but dust and ashes, says Abraham. I am but a worm and no man, says David. I am not worthy thou shouldst come under my roof, says the Centurion. I am not worthy to be called an Apostle, says the most painful and skilful Apostle. 
(a) In Music the higher any note stands upon the range, the smaller it is in sound. The higher we are in excellency, the less should we seem at least to ourselves.  The more Endowments Gods servants have, the less they see. Laodicea contrariwise was never so poor as when she thought herself so rich: Because thou sayest I am rich and increased in goods, and have need of nothing, and knowest not, that thou art wretched, and miserable, and poor, and blind, and naked. Rev. 3.17.  
Never was a fit Time to preach Humility to you, and to set such an Example of Humility before you than in these proud Times, wherein men make themselves what they should not be, think themselves what they are not, and are not what to others they seem to be. Never a fit Time to learn this Lesson than in such Times, when so many that teach others, teach any Lesson besides thi●▪ It is with Religion as with all other things, there is a medium and two extremes, and therefore it is called the narrow way: as Pythagoras said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In diet let a man eat too little he starves himself, let him eat too much he surfeits himself. Let a man build a house too high and it will stand over him, let him build too low and he cannot stand in his house; lay too little ballast in the ship and it oversets, lay too much into it and so it may sink; let a scholar neglect his study he proves a Dunce, let him be unreasonably intent and he may break his brains; use too little Physic and the body not being acquainted with it may be overthrown, use too much and the body being overused it finds no benefit. Nilus if it flow less than twelve Cubits makes a Famine, and if it flow more than eighteen cubits, it also makes a Famine. There are a kind of Birds that either lie flat on their breasts on the earth or else are continually flying in the air, for they have no feet: it is so in Religion, understand me aright, I mean, Quoad specificationem actus, not Quoad exercitum: the way or kind of Religion, not the exercise. When you have found the right way, make what haste in it you will, press forward towards the mark of the high Calling, etc. In my judgement he is a wise Christian whom no errors can make erroneous, he a strong Christian whom no scandals can make to fall, who because he finds the frigid Zone too cold runs not presently into the torrid, or because he finds the torrid too hot runs not strait into the frigid, but avoiding both Excesses keeps himself within the temperate Climate of sound Religion: of this temper was the deceased, and one that sailed warily betwixt Scylla and Charybdis, being as unwilling to be swallowed up of one as to be split upon the other. A good firm Protestant proportionably careful of the Truth's purity, and of the Church's unity. And now in this his last sickness wherein he verily apprehended that Death waited for him, his Discourse was (as I am informed) wholly of things spiritual and heavenly, not suffering any earthly thing so much as to be interlined, or come within a parenthesis, showing to all about him a weariness of the world, a desire of a change, and a thirst after Heaven; and in his earnest Prayers bewailing the calamities of Christ's Church, and the sad condition of God's true and faithful People, recommended the Church of God to the Mercies of God. And O that the merciful God would hear the Prayer of humble minded men, and that his faithful ones would give him no rest till he establish, and till he make Jerusalem a praise in the earth. That our dross may be taken away from our silver, and our wine may no longer be mixed with water. When, when will the indignation be overpast? O that it might be but a little moment: till than we will hid ourselves under his wings, that we may be safe under his feathers. Ye that are the Neighbours and Allies of the Deceased, I have set before you the Pattern of a good and virtuous man, but especially ye that are the Issue and Offspring of him, I have proposed to ye the Example of a good Father, he hath entitled ye to his name, lest to ye his earthly Mansions, bequeathed to ye his earthly Possessions, be ye also Inheritors of his exemplary virtues: God Almighty grant ye the former blessing of your Father here, and the present hoped blessedness of your Father hereafter, that ye may live plentifully, and walk piously here, and die happily hereafter, conquering all sin at the time of Death, and conquering Death at the Resurrection, for then in the behalf of all those that are Christ's shall be made good the saying that is written, O Death, where is thy sting? O Grave, where is thy victory?  
FINIS.   

ERRATA.  
IN the title page, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Epist. to the reader, for Hercules, r. Achilles. for way apologized, r. was apologized. for impartial, r. partial. for impartiality, r. partiality. for taught, r. touched. In the Serm. p. 3. in marg. for Paulum r. Paulam. l. 24. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 5. marg. f. adjuncto r. adunco. p. 6. l. r 3. f. this is as r. this is as. p. 9 marg. f. transit r. transitus, f. laborem r. labour. p. 13. marg. f. volentem r. nolentem. p. 14. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 15. marg. f. habitat. r. habita.