Real Comforts, Extracted from MORAL and SPIRITUAL PRINCIPLES.  
Presented in A SERMON, Preached at the Funeral of that Reverend Divine Mr. THOMAS BALL Late Minister of Gods Word at Northampton, upon the 21. day of June, A. D. 1659.  
With a Narrative of his Life and Death:  
By JOHN HOWES, M.A. Rector of Abington near Northampton.  
Profectò beati erimus, cum corporibus relictis,& cupiditatum,& amulationum erimus expertes. Cicero Tuscul. quaest. lib. 1.  
{αβγδ}. S. Chrysost. hom. {αβγδ}.  
LONDON, Printed by S. Griffin for R. Royston, and are to sold at the Angel in Ivy-lane, 1660.   

To the virtuous, and his much Honoured Friend Mrs. Susanna Griffith, Wife to Mr. Thomas Griffith, of London Merchant.  
WHen I seriously consider with what an exemplary flood of pious Tears, you embalmed the dead Body of that Learned,& Reverend Minister, your most dear and honoured Father; As also with what a conquering earnestness of sweet Affection, you frequently urged the Publication of his Funeral-Sermon: I cannot morally choose, but with very much observance, present it as a due debt, into your hands.  
The cause of my slowness to this present, was not want of real desires to serve you, nor want of readiness to comply with the Rational solicitations of many other worthy Friends: But First, my own Particular Sickness, whereby I was summoned by almighty God, to a silent Dialogue with my own Soul, and likewise incited to fix my Eye with an humble Confidence upon the merits of my blessed Saviour, and the never-fading Law-●●●l of glorious eternity.  
Secondly, The sad Confusions of these miserable distracted Times, in which the blackest errors, the brats of Night, and Interest creeping out of the lowest Pit of darkness, did stare the brightest Gospel-Truths in the face: and did stamp upon the staves of 
Zech 11.10.14.  Beauty,& of Bands, with the brazen 
{αβγδ}  foot of Pride, and the iron foot of Power.  

Psalm 36.11.  But seeing the supreme Providence, whose Paths are in the 
Rom. 11.33. Psalm. 77.19.  Labyrinths of Unsearchable Wisdom, and whose footsteps are like the Tract of a Ship in the swelling Ocean, hath been graciously pleased to restore me to my former Health, the sweetest of external Comforts, And hath likewise by astonishing, and to future Ages almost incredible Dispensations, commanded Light to spring out of Darkness; I have reviewed my Notes, and do now submit them to your Pleasure.  
The God of all Comfort who is the bountiful Father of endless Mercies, make up this great loss unto you, with a plentiful return of whatsoever is truly desirable, which is the Prayer  
Of your affectionate Friend, and faithful Servant in the Lord JOHN HOWES.   

REAL COMFORTS, Extracted from MORAL, and SPIRITUAL PRINCIPLES. Presented in A SERMON Preached at the Funeral of Mr. THOMAS BALL.  1 THES. 4.18. 
Wherefore comfort one another with these words.  
funeral Sermons aim at Two Ends. 1. The 
Vide Nyssen. orat. in funere Miletii.— Nazianz orat; 10. in laudem Caesarii fratris; orat. 11 in laudem Gorgon●ae Sororis, &c.  Honour of the Dead, that they who die in the Lord, may live in the Memories of Men. 2. The Comfort of the Living, that they who through Mercy are yet alive, may not through the violence of Affection, be oppressed with Grief, for them who are dead. This latter End was the moving cause, why the Primitive 

{αβγδ}. Chrysost. hom. {αβγδ}.  
Jam fama volans totius urbis populum ad exequias congregabat. Sonabant Psalmi, &c. Hieron. tom. 1. Epist. 30. cap. ult.   Church did bring the dead to the Grave {αβγδ} with singing of psalms, and with Prayers, as St. Chrysostome and St. jerome testify. And this latter End is the principal cause, why I have chosen this Text at this time, as very seasonable, and in some degree necessary:  
For which way so ever I look, I behold many Eyes glazed with Tears, and in those watery glasses I see streams of Grief flowing forth. Which way so ever I look, I behold many faces clouded with sadness, and in those black clouds behold showers of Sorrow gushing out. Therefore it is very seasonable to present some Text, which may be like the 
Exo. 14.16  Rod of Moses, to divide these waves of Sorrow, lest they make a Deluge. And likewise it is in some degree necessary to provide a portion of holy Scripture, which may be like the 
2 Kings 2.14.  Mantle of Elijah, to restrain these swelling floods of Grief, lest they over-run their banks. Such a Text, such a portion of Scripture, is this, which I have red unto you. Wherefore comfort one another with these words.  
The first word of the Text, Wherefore, is a Conjunction illative, and doth like the 
Jani simulacrum duplici fancy,& bifrons effinge batur &c. Alex ab Alex gen. dier. lib 1. cap. 14.  Roman Janus look forward and backward; as it looks forward, it prescribes a Duty, as it looks backward, it speaks forth a Reprehension. The occasion of the Reprehension is this. The Thessalonians, who were grecians that dwelled in Thessalonica( one of the chief Cities in Macedonia) were passionately affencted, and extremely afflicted, with the death of their dear Friends, and near Relations. The Apostle doth not condemn their natural Affection; For Christ himself, as Man, was 
Luke 19.41, 42 John 11.35, 36. Matthew 9.36— de passionib●● in animâ Christi, Aqui. 3●. 15.4.0.  full of Affection; and it is a 
Rom. 1.31  heathenish sin to be {αβγδ}, without natural affection. He doth not prohibit 
Est aliquis& dolendi decor, hic sapienti servandus est. Sen. Epist. lib. 1 Epist. 99. {αβγδ}. Chrysost. hom. {αβγδ}.  moral mourning, for then he should either approve a Cynical turpitude, which is destructive to human society, or else he should allow a Stoical dulness, which doth assimilate man unto a stock. But the Apostle doth advice them to regulate their natural affections, that they be not Exorbitant. He directs them to moderate their Grief, that they do not violate the boundaries of Christian Hope, verse 13. But I would not have you to be ignorant, Brethren, concerning them which are asleep that you sorrow not, as others, which have no Hope. And that he may pe●swade them to this virtuous, and truly-religious moderation of Grief, he mingles his bitter Pill with two precious Cordials.  
The first Cordial is drawn from a principle of the Gospel, namely, the Resurrection of the dead,( a principle which the highest natural Reason, elevated by the industrious improvement of those imbred Principles, which Arianus calls 
Arian. Epi. lib. 1. cap. 22. {αβγδ}.  {αβγδ}, praenotions, could never mount unto, unless it was 
Acts 17.32. Aug. tom. 6. lib. de Epicurëis et Stoicis, cap. 1.  assisted with the wings of super-natural revelation) the Apostle bids them comfort themselves in this, that the Bodies of their Friends, are so far from annihilation, as the Atheists imagine, or from a final dissolution into irrecoverable atoms, as the Epicureans dream, or from a perpetual elementary transmutation, as the peripatetics maintain, that they shall rise again out of the earth in their 
Vide August. de civit. Dei, lib. 22. cap. 12. et cap. 19.& cap. 20.  true dimensions, and be admitted into the retinue of the King of Glory, when he comes in his triumph, v. 14. For if we believe that Jesus died, and rose again: even so them also which sleep in Jesus, will God bring with him.  
The second Cordial is drawn from another principle of our Faith, namely, the everlasting blessedness of the Saints with God; The which blessedness consists partly in the 
Beatitudo formalis consistit,& in actu intellectûs, quo essentia divina videtur,& in actu voluntatis, quo beatus illâ visâ fruitur,& in utroque actu,& postremò etiam in his omnibus simul, quae ad perfectionem tum ainae tum corporis absolutam, in coelo pertinebunt, Greg. de Val. to. 2. disp. 1. quest. 3. punct. 4.— Rich. de med. villâ in 4● . sent. dist. 49 art. 1. quest. 6.— Aq. 12; 4.6.0.  eternal vision of God, by an act of the Understanding perfectly beholding him who is the Truth. And it consists partly in the eternal fruition of God, by an act of the Will abundantly embracing him who is the greatest Good. And it consists partly in the excellent disposition of the Body, to be perfectly subject to the Soul, Verse 17. Verb. ult. And so shall we be for ever with the Lord.  
And now our Apostle having presented these delectable Cordials to his weeping Thessalonians, he doth like a wise Physician enjoin the use of them; for what actual healing is in the rarest balsams, if you do not apply them? what operative virtue is in the most sovereign Antidotes, if you do not receive them? what complacentious sweetness is in the droppings of the honeycomb, if you do not taste them? and what Soul-contentment is there in these spiritual cordials, if the fainting Thessalonians do only tantalise, and not inwardly apply them? therefore our Apostle requires the present application of them. Comfort one another with these words.  
The Text without any violence falls asunder into two parts. First, a Precept, Comfort one another. Secondly, a Rule to guide our obedience to the Precept, with these words.  
First, of the Precept. Comfort one another. The word in the Original is {αβγδ}, which properly signifies advocare, vocare ad se, to call unto; and in this sense it is onely once used in all the New Testament 
Semel advoco— Pasor. Lex: in N. T. Tit. {αβγδ}. ( as Pasor observes) namely, Acts 28.20 — usually in Scripture it signifies 
{αβγδ}. Interdum precari, interdum consolari, interdum {αβγδ} significat: Vid. Bezae Annot. in luke. 3.18.& in Matth. 2.18. Num. 23.  three things. 1. To exhort, Heb. 3.13.— 2. To beseech, Rom. 12.1.— 3. To comfort, 2 Cor. 7.6.— The two former significations may be found in profane Authors, but the last signification which my Text carries, is onely to be found in Holy Scripture  
The English word to comfort, is derived from the latin word Confortare, to strengthen, for Grief is the privative contrary to Comfort, doth weaken the Vitals, obstruct the Animals, exhaust the radical moisture, extinguish the natural heat, oppress the Appetite, and causeth the Pulse, which is Natures Clock to strike false; and the Heart which is Natures Primum Mobile, to move slowly. Therefore whatsoever doth strengthen the Vitals, refresh the Animals, cherish the radical moisture, quicken the natural heat, recover the Appetite, and procure a nimble and equal motion in the Pulse and heart, is vulgarly called Comfort. But all this is onely corporeal, and sensitive comfort, and may be plentifully supplied from the wel-stored Herbal of an expert Galenist, or from the subtle alembic of a studious Paracelsian.  
Therefore there is a second sort of Comfort, which is incorporeal, and spiritual; answerable to which there is another Grief, which is inward and invisible; The proper effect of which Grief, is the weakening of the rational Soul, in the moral Operations of it, by a misty over-clouding the Understanding, a passionate perplexing the Will, a tumultuous disturbing the Memory, and a violent untuning the Affections. Such a Grief as this cannot be cured by any collegiate Dispensatory. It is not the aphorisms of Hippocrates, nor the Rules of Avicenna, nor the councils of Fernelius, that can 
Prov. 18.14. Jer. 2.13.  heal this distemper of Soul. It is not the harmonious music of Juball, nor the melting voice of Herodias, nor the sparkling cups of Belshazzar, nor the Magnificent Palace of Nebuchadnezzer, nor the savoury meat which Isaac loved, that can 
Ecclesiastes 21, 8. Dan. 5.6.  expel this Melancholy of Spirit. There must be a 
Jer. 3.23. Psal. 73.16, 17 2 Kings 6.27.  Cordial of spiritual Comforts prepared, that the drooping hea●t may be strengthened, or else it will faint, languish, and die.  
The great Physician who doth prescribe the ingredients of this Divine cordial, is 
Isa. 57.19  Almighty God, for he onely hath the 
Hos. 6.1, 2.  Balm of Gilead, and can drop it into the bleeding Heart. He onely hath the oil of the good Samaritan, and can poure it into the wounded Soul. He onely hath those sovereign 
Rev. 22.2.  Leaves of the three of Life, which are appointed for the healing of the Nations.  
It is true there are other Physicians, who do confidently pretend to very excellent Restoratives,& boldly proclaim the virtue of their Antidotes, as all-sufficient; but upon serious examination, their 
Isa. 50.11 Jer. 2.13.  choicest Drugs will appear corrupted, their most spirituous Distillations will be found sophisticated, themselves will be proved Mountebanks, and all their comforts( though many of them in their kind may be useful) will be but like the Lapwing, which makes a great noise,& hath but a little body, or else but like to plasters, which may skin a sore, but cannot heal it at the bottom.  
Wherefore be exhorted in the sorrows of your Souls, and in all the griefs of your Spirit; to look up to this Almighty Physician, who is the Father of Spirits. Say with David, Psalm 6.2. Have mercy on me O Lord, for I am weak, O Lord heal me for my bones are vexed. Say with Moses, Psalm 90.14. O satisfy us early with thy mercy, that we may rejoice and be glad all our dayes. Suppose your Sorrows are as deep as the waters of Noah, God can sand a 
Gen. 8.1.  Zephyrus to abate them. Suppose they are as bitter as the waters of Marah, God can provide a 
Exod. 15 23.25.  three to sweeten them. Many a Child of Light doth 
Isa. 50.10  walk in darkness, but God can so light your Candle, that you shall be as it were in 
Ex. 10.23.  Goshen, and your darkness shall be turned 
Psal. 18.28  to Light. He that made the great World with a Word of his Mouth, is able to comfort the little World, which is MAN, with a 
Isa. 30.21, 22  Word of his Spirit. He that brought Israel out of Pharaoh's slavery, can led them through a read Sea, and make a Rock 
1 Cor. 10.4 {αβγδ}.  to follow them in a dry wilderness. And thus God hath, and it may be doth comfort some by the ministry of Angels, or by the evidence of Miracles, or by extraordinary ravishments of Spirit. But because God doth usually act in a way of ordinary Providence, and hath appointed a 
Is. 38.21.  lump of Figs for Hezekiahs boil: And a pool of 
Joh. 5.4, 7  Bethesday, into which the impotent man must be put, if he would be healed. Therefore let nōe of us tempt God by an over-daring presumption, but wait upon God for comfort in the obedient use of the means. Let us consult those bills of Comfort, which he by his holy Prophets& Apostles hath filled up in sacred Scripture, and by the infallible direction of these sure Receipts, comfort one another.  
But may not Christians comfort themselves? yes, doubtless they may, and likewise they ought so to do. We find 
1 Sam. 30.4, 6  David encouraging himself in the Lord his God, when he, and the people with him, had wept at Ziklag, until they had power to weep no more. We find 
Acts 27.20, 25.  Paul cheering up himself with a Promise, when he was tossed with so cloudy a Tempest, that neither Sun, nor Moon, nor Stars appeared for many Dayes. But there are few such Worthies now alive, who have attained so high a measure of Faith, both in point of Evidence,& Adherence, that they can be Physicians to themselves. Indeed some there are who can say with 
Job 13.15  Job, Though thou killest me, yet I will trust in thee; Who can nobly resolve with the 
Psal. 23.4  Psalmist. Though I walk through the valley of the shadow of death, I will fear no evil. Who can with a holy displeasure interrogate with 
Acts 21.13.  Paul, What mean you to weep, and to break my heart? Yea, credible Histories tell us, that there were some virtuous men among the Heathen, who could by the Principles of Moral Philosophy, present a handsome face of Comfort to the eyes of Men, under the secret gripes, and silent rackings of their tenderest Affections. Thus did the 
Conemur mederi nobis ipsis, &c. Cicero de consol. in principio.  most eloquent of latin orators, compose a Book De Consolatione, to comfort himself and his Relations, under the early death of his Beloved Tulliola. Thus did the gallant Quintus Fabius deliver a consolatory. Oration in public, to comfort himself and the mournful Senate, upon the immature death of his 
Quintus Fabius Vir Consularis, qui jam magnas res gesserit.— Unico mortuo laudationem in sorrow dixit, Cicero ut supra.  onely Son, who was both the darling of Rome, and the prop of his Ancient Family. But these worthies are— tot quot Thebarum portae, vel divitis ostia Nili. here and there one. the greater part of Mankind are like the 
Ju sat. 7. n. 159. {αβγδ}. Epict. cap. 31.  Arcadian Youth— cvi laevâ in parte mamillae nile salit. without Spirit or Judgement under the ( p) pressure of self calamity. Yea the greater part even of 
Jer. 12.1. Hab. 1.2, 3.  Saints, by reason of their imperfect sanctification, are prove to feel inward convulsions with Jacob, to express outward despondencies with Rebecca, and to say upon the strugglings of sorrow in their minds what 
Gen 25.22  she said upon the struggling of the children in her Womb. If it be so, why am I thus? and therefore there is great need to comfort one another.  
Besides, who knows how soon himself may need Comfort. Adam in Innocency lost Paradise, and man by sin doth lose Comfort.  

Seneca in Thyeste act. 3.  Quem dies vidit veniens superbum,  
Hunc dies vidit fugiens jacentem.  
Whom the Morning Sun beholds glistering with Majesty, the Evening Sun beholds tumbling in Misery. The hieroglyphic of a Moon doth aptly represent all sublunary things, for they are only constant in unconstancy; the highest tide may sink into a very low ebb, the loveliest day may set in a thundering storm, and the brightest comforts be overclouded with a sad Eclipse. Sesostris the proud King of Egypt was taught an Emblem of the vicissitude of human glory and adversity, in the 
Cammerar. med. hist. cent. 1. cap. 12.  turning wheels of the royal chariot, which four captive Princes did draw, for one of the Princes did courageously tell him, that those golden spokes which were now advanced, and pointed towards Heaven, were soon after depressed, and did roll in the dust. 
Lipsius de Const. lib. 1. cap. 16.  Nihil stabile aut firmum arbiter ille rerum esse volvit, praeter ipsum. The great Master of Heaven and Earth will have nothing immutable besides himself. If any thing in the World be honoured with that privilege, it must be the celestial Bodies, which some call Quinta Essentia, a substance specifically distinct from the Four Elements, but 
Stella illa nova quae Anno 1572. in constellatione Cassiopeiae apparuit. Et Anno 1574. evanuit— censeo stellam illam in Firmamento, ubi stellae fixae sunt extitisse— Vid. Clavii comm●n●. in 1. cap. sphaerae. pag. 217, 219. . learned Mathematicians demonstrate, that New Stars have appeared,& vanished in the Starry Heaven, and therefore they are capable of generation,& corruption. As for Terrestrial Substances, the Iron begets his own rust, and the oak breeds his own worm. The fairest flower fades though never pulled, and the full eared corn hangs his head, and rotts, though it be never reaped. We all dwell in Houses of day, saith 
Job 4.19.  Job, in Tabernacles of flesh, saith Paul, 
2 Cor. 5.1  and therefore are unavoidably exposed to every blustering tempest. We are all in the Body, saith the 
Heb. 13.3  Apostle, and therefore are indispensably subject to all diseases and infirmities, which invade the Body, or the Mind by the Body. The strongest Head 
Egregium versum audi,& dignum Publio. Cuivis potest accidere quod cuiquam potest. Sen. ad Marc. cap. 9.  may turn round with a swimming Vertigo; the stoutest Heart may shake with a trembling palsy; The ablest Understanding sink, with a stupefying Apoplexy; and the most envied Prosperity expire with a Falling sickness, that is a sudden Adversity. If then you desire comfort from others, under the Convulsion fits of discomfort, express a sympathising Spirit, and Comfort one another.  
A Word or two for Application. The first, To them who lye under the heavy burden of Discomfort. The second, To those who ought to be Comforters.  
First, To those who lye under the burden of Discomfort; That they do not add the weights both of sin,& of guilt to their present pressures, by imitating Rachel, who 
Mat. 2.18  refused to be comforted. I desire them to consider, That it is the 
Isa. 45.9.  height of folly to repined at his actings, who is the 
1 Tim. 6.15.  King of Kings, and Lord of Lords. That he who afflicts them is their GOD, and their SAVIOUR, and will 
Psalm. 31.7.  Know their Soul in the saddest Adversity. That he who by his 
Job 1.21  just Prerogative hath took away one of their Comforts, hath in much mercy 
Lam. 3.22.  left many others: and yet hath an undoubted 
Jer. 18.6. 1 Chron. 29.11, 12.  Royalty without the shadow of real wrong, to sand for all the rest when ever he pleaseth. That all the Creatures in the World are 
Psalm 10●. 29. Mal. 3.6  mutable; because they are Creatures; and 
Micah 6.13.  miserable so far as sinful. That our sins of daily incursion, and much more our sins of inexcusable presumption, are, and ought to be the 
Jer. 31.19  proper objects of our serious Sorrow. These and such like Meditations should be admitted into the recesses of our Mind, that at length some beam of spiritual Comfort might refresh the troubled Soul.  
But if these Meditations are too intellectual for the present dulness of a violent Affection, then be advised to apply these sensitive remedies, in the intervals of Passion, namely; That he whom we lament, is but 
Non reliquitille nos, said antecessit. Sen. ad Polyb. cap. 28  gone before us, and we must of 
Omnes eodem cogimur, omnium versatur urna, &c.— Hor. car. lib. 2. odd. 3.  Necessity follow after him: That immoderate Tears are the prodigality of Affection, and 
Quid est autem quod plus valeat ad ponendum dolorem, quàm cum est intellectum nihil profici. Cicero Tuscul: quaest: lib. 2.  cannot restore the dead to life. That the wound which bleeds inwardly, is oft times Mortal: and the Grief which over flows the Heart is seldom curable.  
I shall conclude this with the words of the 
Sen: ad Polyb. cap. 37.  Moralist; Fluant lachrymae, said eaedem desinant: trahantur ex imo pectore gemitus, said iidem& finiantur. Let thy Tears flow; but let them ebb at length to a low water. Let thy sighs be breathed from the bottom of thy heart, but let them at last be broken off. Or I shall rather conclude with the exemplary practise of that devout and holy Matron Paula, who was( as 
Hier. to. 1. Epist. 27. cap. 9  St. Hierom saith) a Woman exercised with sorrows, and did usually refresh her perplexed Spirit with the Heavenly music of Davids psalms. The Psalm she commonly sung was the 42. Psalm, the Verses which did taste like Manna, were the 5th. and the 11th. the words are these, Why art thou cast down O my Soul? and why art thou disquieted within me? hope thou in God for I shall yet praise him, who is the health of my Countenance and my God.  
To those who ought to be Comforters, that they undertake the work with all readiness,& discharge it with all sincerity and faithfulness, for( to wave other Arguments) it is a 
Decus est mortali benesacere mortalem;& haec ad aeternam gloriam via. Plin. nat. hist. lib. 2.  most worthy employment to be instrumental in the recovery of a fainting heart. Haec qui faciet( saith 
Cicero orat. 40. pro M. Marcello. Numb. 8.  Cicero) non ego eum summis viris comparo, said simillimum Deo judico. Whosoever doth these things, I do not parallel him with the most renowned Heroës, but judge him to be most like God himself. The Heathens theology called their supreme God Jupiter, and that name in the Etymology of it, is 
Jovem Latini veteres à juvando appellavêre cundemque alio vocabulo juncto patrem dixerunt. A. Gell. noct. Att. lib. 5. cap. 12.  juvans Pater, the comfo●ting Father. Our Scripture which is the Christians Divinity, calls the true God, 
John 14.16, 26.  {αβγδ} the Comforter, and that word in that signification is, Peculium Christianae Religionis, the proper goods of Christian Religion. It may be observed, that in all the New Testament, God is not once called the Lord of Hosts, which is a title of terror, but he is often called the 
2 Cor. 1.3.  Father of Mercies, the 
1 John 4.14  Saviour of the World, the 
Rom. 3.25. 1 John 2.2.  propitiation for our sins, which are precious names of Comfort; Let us therefore be followers of God as dear Children, and comfort one another.  
Neither let any fear that the Meal in his Barrel will waste, or the oil in his Cruse decay, because he doth so freely spend it; for this imaginary substraction will prove in God arithmetic a real multiplication. Spiritual things are like the beauteous Tulips, which when they spread their inamouring leaves in the aër, multiply themselves in the root. Jesus Christ did then 
Mat. 14.19, 20.  augment the Loaves, when they were distributed among the multitude. You see the Sun-beams are by reflection doubled, and the heat of them is by refraction increased, when they have been bountifully darted upon the Earth, Spiritual Parsimony is the broad road to Soul-poverty, and he that 
Mat. 25. 2●  wraps up his Talent in a Napkin, is justly punished with the total privation of it. Wherefore harken to the Exhortation of the Apostle, 1 Thess. 5.11. Comfort yourselves together, and edify one another, even as also you do.  
But lest any miscarry( as some do) in the discharge of this charitable, and necessary Duty, give me leave to present a few Directions.  
Comfort one another in a right Order. The God of Heaven is the 
1 Cor. 14.33, 40.  God of Order, and he hath by the 
Vide Hooker Eccl. Pol lib. 5. num. 76.& 77.  light of Nature, the Custom of all civilized Nations, and the 
Eph. 4.11. Acts 20.28.  Law of the Gospel, declared, that there is a real distinction between those who minister about holy things, and those who are to be instructed in the same. It is readily granted, That every gifted christian may administer Comfort to them that want it Charitativè, from the universal Duty of Love; but it is denied, that any can dispense it, or apply it 
Davenant in Col 3.16. pag. 328. 1 Cor. 4.1.  Authoritativè, that is, by special call, and peculiar commission, but only the ambassadors of Christ, and the Stewards of the Oracles of God.  
There is an inestimable Comfort, more precious then the Gold of Ophir, which is prepared for all them who mourn in Sion, who cry out of the burden of their sins, and are truly contrite for them. This Comfort is called Absolution or Remission of sins, which is the 
1 Joh. 1.9.  Gospel-Cordial to an humbled and distresed Conscience, but none can communicate this unutterable sweet Comfort( whereby many a Soul hath gon to Heaven with inward Peace) but 
Mat. 18.18  only a Lawful Minister. Christ who is the Head of the Church hath given to them, and onely to them this delegate Authority, John 20.23. Whose sins you remit, shall be remitted, and whose sins you retain, shall be retained.  
There is an unvaluable Comfort,( more precious then all the Jewels which lye upon the Arabian shore) which is provided for every Christian who hungers and thirsts after Gospel-righteousnesse,& this is the Sacrament of the Lords Supper, which the 
1 Cor. 10. ●6.  holy Apostle calls {αβγδ} the Communion of the Body, and the Communion of the Blood of Jesus Christ. Which the 
Ap●d Patres hoc sacramentum appellatur. {αβγδ}— Casaubon ad annal. Eccl. Ex 16. Num. 39. Patres Eucharistiam passim appellant. {αβγδ}. Ibid. Num. 37.  ancient godly Fathers call, {αβγδ}, the Bread of Life, {αβγδ}, the Mithridate of the Soul. {αβγδ}, the spiritual food. And which was so much valued by the Zealous Primitive Christians, that many of them received it every Week, and many of them longed to receive it on their 
Vid. Historiam Serapionis lectu dignissimam apud Euseb. lib. 6. Eccl. Hist. cap. 43 Patres nominârunt Viatica, ipsa sacramenta— Casaubon ad annal. Eccl. exercit. 16. Num. 43. pag. 398.  Death beds, as their Viaticum, their spiritual journy-provision, to strengthen their Faith under the conflicts of Death which were approaching. But none can consecrate this blessed Sacrament, but onely a lawful Minister. Christ Jesus said 
Lu. 22.19  onely to them, {αβγδ}, this do ye. If any other person though a supreme Magistrate; if any other creature though an 
Chrysost. de sacerdotio lib. 3.& lib. 6.  Angel or an Archangel, presume to do it, he violates one of the most sacred mysteries of Christian Religion; and instead of distributing a holy Sacrament, deludes the credulous multitude with a piece of ordinary Bread, and some drops of common Wine.  
To add no more. There is a heavenly Comfort, appointed by divine right for the conversion of men to Christ, and for the Edification of them in doctrinal, and habitual Faith, until they come to a perfect Man. This Comfort is the preaching of Gods Word, which howsoever under-valued by men of carnal hearts, is 
1 Cor. 1.18 21.  called by the Apostle {αβγδ}, the Power of God. But none can preach with authority but a lawful Minister. None can preach with the Comfort of a Divine Promise, but they who according to the 
T t. 1.5. 1 Tim. 4 14  precept, and 
Acts 14.23 1 Tim. 4 14.  practise of the holy Apostles, and according to the observance of the 
Me●●●ò Sanctorum Patrum venerabiles sanctiones, cum de sucerdotum el●ctione loquerentur, &c. lo M Epist. 87.  Universal Church of Christ, in all ages, have been lawfully ordained to that sacred employment. Wherefore let me use the words of Saint Paul, 1 Thess. 5.12. I beseech you, Brethren, know them which labour amongst you, and are over you in the Lord, and admonish you, and esteem them very highly in love for their work sake, and be at peace amongst yourselves.  
Comfort one another in the right season. There is a little Branch which grows upon the spreading three of Time, which the Hebrewes call {αβγδ} the Greeks call {αβγδ}, the latins Opportunitas, and we in our english tongue, the Season, which derives a 
Eccles. 3.1.11. {αβγδ}. Act. 1 1.7.  sweetness, and wished success to every created Being, and to every human endeavour. The purest grapes are sour, the most delicious fruit unpleasant, the rarest plants invalid, if they are gathered out of their Season. Theseus, Romulus, Lycurgus, and the rest of those Worthies, which antiquity admires almost to adoration, had missed their Garlands of Glory, if their Prudence had not seen the fore-lock of flying Time, and their Courage laid hold upon it, and their Magnanimity acted vigorously with the season, which all-guiding Providence presented to their hands. The friends of Job who gave their visits with an intent to comfort him, did wait with a mournful silence, until that 
Job 2.13.  Time opened a passage to the swelling torrent of his Grief, and put into their hands a due Season of speaking; Therefore comfort one another in the right Season.  
Consider that high passions are like the 
Sicut ubi Nilus ad illaquae Catadupa nominantur, praecipitat ex altissimis montib●●: ea gens quae illum locum accolit, propter magni●udinem sonitus, sensu audiendi caret. Cicero in somnio Sc pionis.  cataracts of Nilus, which deafen those who are under the command of them, that they are like to the rocks of Adamant, which are impenetrable to a furious violence. Therefore refrain a while with prudential Patience. Passions must have some leisure for digestion. We know that the most scorching Sun, after the expiration of some moments will decline to the cooling West. The rolling spring-tide after the rage of some hours, will sink into a sensible ebb. The strongest fever upon some critical dayes, will remit his malignity, and render the Patient capable of the Doctors art. The Canicular Star hath but his month.  
Boëtius de consol. lib. 1 Met. 6.  Signat tempora propriis aptans Officiis Deus. 
God that fits seasons, doth set a signal Mark upon them for peculiar services. It is much questioned by Divines, whether the right reading of Romans 12.11. be {αβγδ}. i. e. serving the Lord as St. 
Chrysost. hom. in loc. Theophylact. in loc.  Chrysostom, Theophylact, and our English Translation reads it, or else {αβγδ}, serving the season, As Erasmus, Calvin, 
Erasmus in loc: Calvin in loc. Vide Beza annotat. in loc.  and our Greek Testaments printed at London, with some short Notes of Causabon, and of Scaliger reads it. If this later be the right lection, then Beza's judgement is this; Velit Paulus nos studiosè omnem juvandi occasionem captare. The Apostle Paul commands Christians, industriously to lay hold on every Season to help, and to comfort one another.  
Comfort one another in a right manner. And to the composition of this Electuary, many Ingredients are necessary required. There must be( I will but name them) a real Affection, a gentle meekness, a compassionate Patience, a discreet Prudence. There must be healing words for Animo aegrotanti Medicus est oratio, saith Socrates. Sweet discourse is the physician of a troubled Mind. And there must be 
Pro. 24.26  pertinently healing words; for several sores require several salves; and different maladies call for distinct medicines. Every distemper in the Head is not cured with Hellebore, nor every pain at the Heart with Dioscordium, Job 6.25. How forcible are right words? Therefore provide proper words of comfort, according to the true nature of the Grief. If the grief arise from the death of our dear friends, then our Apostle supplies us with precious words, and presents them as a spiritual Cordial. And this brings me to the second part of my Text, which is the Rule to guide our Obedience to the Precept. With these words.  With these words. 
THis Phrase is relative, and therefore we must lay out a little time in enquiring what the words are, with which we are obliged to comfort ourselves. Cajetan in his comment upon the place, conceives they are, Verba divina non humana, divine words, not human, and so indeed they are. But yet the Apostle doth not hereby exclude all human words of comfort, as either unlawful, or inconvenient. The Apostle who did 
Whitaker de S. scripturâ contr. 1. quaest 1. cap. 70.  Matriculate into Scripture an Heröick Verse of Epimenides the Cretā, Titus 1.12.— An Hemistychium of Aratus the Astronomer, Acts 17.28. An Iambick of Menander, the comic poet, 1 Cor. 15.33.— doth not prohibit, much less excommunicate all the moral, and rational sentences of the Heathen from Christian Service.  
It cannot be denied, that the Heathens had 
Gen. 1.26  intellectual souls( which are the rays of Divine Perfection, and the glass of immortal beings) given them from God, as a Creator, as well as we. They had {αβγδ}, 
Rom. 1.19.2, 14, 15  first Principles of natural Truths, engraven on their Understanding, and likewise {αβγδ}, common notions of Morality, imprinted upon their Conscience, by the finger of God, as a Law-giver, as well as we. Therefore whatsoever conclusions of Comfort are truly and properly deduced thence, ought not to be accounted, {αβγδ}, the works of darkness( because they 
James 1.17.  originally flow from that God, who is the Father of Lights) but they ought in Duty to be entertained as the glimmerings of the Candle of the Lord, for so 
Pro. 20.27.  Solomon calls the rational Soul. And to be welcomed as the emanations of {αβγδ}. That which may be known of God by the Light of Nature. For so St. Paul 
Rom. 1.19  calls the first Theoretical Principles. And likewise they ought to be further improved by those gracious beams of Light, which the Sun of righteousness, 
John 1.9  who enlightens every man that cometh into the World, hath 
2 Cor. 3.18 Eph. 3.5  more freely, and most bountifully imparted unto us.  
I do observe in the Writing of the Morally wise Heathen, six principal words of comfort, wherewith they did usually support themselves under the common trial of the death of their beloved Relations. The three first were some thing sensitive, and therefore proportioned to the capacities of the inferior sort of men. The three latter were more intellectual, and therefore suitable to the thoughts of the more sublime Spirits.  
The first word was 
Arrian Epict. lib. 1. cap 27.  this {αβγδ}. There is a necessity of dying. 
Hor. car. lib. 1. odd. 28.  Nullum saeva caput Proserpina fugit. Cruel Death spares neither young nor old. The longest Day is shut in with the darkness of Night. And the longest life is wound up in the bottom of Death. It was but 
{αβγδ}. Arian. Epictet. lib. 2. cap. 22.  Alexanders weakness to command the Temple of Aesculapius to be burnt, because his favourite did die, for he himself did die not long after. Maximum ergo solatium est cogitare, id sibi accidisse, quod ante se passi sunt omnes, omnesque passuri, saith 
Sen. ad Polyb. cap. 21.  Seneca. It is therefore a very great comfort to consider, that such a thing is happened to us, which all men have suffered before us, and all men shall feel after us.  
The second is 
Supervacuum est dolere, si nihil dolendo proficias. Sen. lib. 1. Epist. 99.  this Dolendo nihil proficias. Al thy Tears, thy sighs, and heart-breaking Lamentations can do no good. If thou couldst melt thyself into Tears, like Narcissus, or weep another deluge, like that of Deucalion, yet all would be in vain. The house of Death is like the Lions cave, from which are no returning footsteps. Orpheus in the ethnic mythology, could move the trees and stones to follow the music of his Lute, but could not with all his melodious Harmony reduce 
Quod si Threicio blandius Orpheo, &c Hor. car. lib. 1. odd, 24.  his deceased Euridic from the power of the Grave. Nolis longum esse quod irritum est. Thou dost not desire, that should last long, which is to no purpose. 
Si fletib. fata vincantur, conferamus, eat omnis inter luctus dies— said si nullis planctibus defuncta revocantur,— definat dolor, qui perit. Sen. ad Marc. cap. 6.  Definat dolor qui perit. Let that grief finish, which is thrown away.  
A third is 
Si futura mala avertit, si praesentib. medetur, si nos ex plurimis vel morborum vel acerbitatum periculis educit, cur eam tantoperè accusare velimus. Cicero de consol. Moriar? hoc dicis, desinam aegrotare posse, alligari posse, mori posse. Sen. Epist. 24.  this Mors est vitae miserae finis. Death is the final end of a miserable life. We enter into the world with Tears, continue our lives with Cares, but Death brings a Writ of Ease from both. That which the Port is to the weather-beaten master.] Or the Bed is to the weary Labourer, that is Death unto the Body. Death is the Panacaea to cure us of all diseases: the Habeas Corpus to set us at liberty from all restraints, the invincible castle to protect us from the raging tyranny of Malice itself. Mortem perfugium esse aerumnosae vitae nemo dubitare potest. 
Cicero de consol.  saith wise Artabanus to weeping Xerxes. No man( saith he) can make any doubt, that Death is the sanctuary of a calamitous life.  
A fourth is {αβγδ} follow God. Submit to the Divine Will. This was the advice of 
Instillabas auribus quotidiè meis, Pythagoricum illud {αβγδ} Boët. de consol. lib. 1. pros. 4.  Pythagoras, a very ancient Philosopher, who is eminent for his enigmatical apothegms. Qui Deorum voluntati repugnat. cum Diis gigantum more bollare videtur. He that struggles with the Will of the Deities, seems Giant-like to fight against Heaven. Death is a sergeant who acts by a divine commission, and they who resist the serving of those Writs, are accused by 
Theophrastus& Xencorates eos qui communes casus recusant imprudentiae atque injustitiae condemnat, alter etiám Diis ipsis adversos non dubitat appellare, &c. Cic. de consol.  Theophrastus and Xenocrates, of three heinous crimes. First, of gross Imprudence. Secondly, of extreme Injustice. And thirdly, of Rebellion against Almighty God. Arianus hath divers excellent notions to persuade submission to the Will of God, in his Third Book, and 24. chapped. So likewise hath Epictetus in his Enchiridion, Chapter 11. and Chapter 22 and Chapter 36.  
A fifth Comfort was 
Non omnis moriar multaque pars mei vitabit libitinam. Hor. Car. lib. 3. odd. 30.  Non omnis moriar, the Soul is immortal, the Body is, Pulvis& umbra, crumbling dust, and a vanishing shadow, but the Soul is Divinae particula aurae, a parcel of Divine breath, and therefore privileged from the Law of Mortality. All the sects of Philosophers 
Mortalem esse docens animam, &c. Lucret. de rer. nat. lib. 3.  except the Epicurean( whose Author was de grege porcus, a swine or a swineherd, rather then a Philosopher) acknowledged the immortality of the Soul, and therefore will rise up in Judgement against a sect of men, who say they are Christians, and yet 
Primus ferè omnium putidum illud dogma de animarum dormitione in Ecclesiam introduxit Vigilantius,— exorti deinde sunt Anabaptistae. Vide Tactica sacra lib. 3 cap. 3.  maintain that after the death of the Body, the Soul sleeps. O let not this brutish opinion be  told in Gath, lest the mis-believing Mahometans, who led Morally honest lives, and confess the Souls immortality, cast dirt in the face of Christian Religion! Oh let not this Common-wealth-destroying opinion be published in Ascalon, lest the Idolatrous Pagans, who never heard of Moses, or of Christ, spit in detestation of Christian Religion. Socrates spake more like a Christian when he  told his unjust Judges, 
Plato in Apologiâ Socratis apud Cicer. Tuscul. quaest. lib. 1. haud longè à fine.  Mortem esse migrationem in eas oras, quas qui è vitâ excesserunt, incolunt. That Death was a departure into those Regions which they who are deceeased do inhabit. And that then he should ad eos venire qui verè judices appellentur, appear before them, who are truly called Judges. Convenireque eos qui justè,& cum fide vixerint, and meet those who had lived righteously& faithfully. Seneca the good Heathen, seems to speak more like a Christian, when he thus comforts his friend Polybius, who excessively mourned for his Brothers death. 
Cap. 28.  Ne invideris fratri tuo, tandem quiescit, tandem liber, tamdem tutus, tamdem aeternus est. Do not envy thy Brother, he is at rest, he is at the last a freeman, he is at last in safety, he is at the last eternal And this brings me to their 6. and greatest Comfort, which being evident by Natures Light doth make the vicious Heathens inexcusable, and that is this.  
Mors est initium melioris vitae. 
Nesciam quae seeds expectet animam solutam legibus humanis?— mayor sum,& ad majora genitus &c Sen. Epist. 65. Animus ●rat●is velut ex diutino carcere emissus, tandem sui juris gestit,& rerum naturae spectaculo fruitur. Sen. ad Polyb. cap. 27.  Death is the beginning of a better Life. It was the general opinion of all the wise men among the Heathen( except that one voluptuary prementioned) that Death was like unto a Porter which turns the Key to admit virtuous men into a glorious Palace. That Death was like a dark Porch, which mortals must walk through, before they can be admitted into the Starry House of blessedness. Beatam mortem quae ad beatissimam vitam aditum aperit! O blessed Death which opens the door to a most blessed life! as Cicero worthily speaks, with much more to the same purpose in his book de Consolatione.  
This Meditation of another, and of a better life did comfort 
{αβγδ} Epictet. cap. 66  Socrates, when he drank that fatal Hemlock. Did support 
Plutarch in vitâ Catonis Utic.  Cato when the sword was entering his bowels: did refresh photion when condemned by the Areopagus to Death. This principle writ by the finger of God upon the Soul of man, did move Curtius to leap into the gaping gulf at Rome, did move Leonidas the Spartan to die willingly for his Country. This caused Theramenes to drink cheerfully the potion which the thirty Athenian Tyrants sent him; and persuaded the old Britains( who were instructed by their 
Vos quoque qui forts animas, belloque peremptas laudibus in longum vates dimittitis aevum, Plurima securi sudistis carmina Bardi, Lucan. lib. 1. Num. 446. Et vos Druidae— longae, canitis si cognita vitae Mors media est, &c. Ibidem Num. 457.  Bards, and druids of the Souls immortality, and of the felicity of valiant men in another world) to court a noble Death. That speech of Scipio was highly rational. 
Vide somnium Scipionis ex Ciceronis lib. de repub. sexto excerptum.  Omnibus qui patriam conservavernit, juverint, auxerint, certum esse in coelo, ac definitum locum. There is a certain, and an appointed place in Heaven for all them who have preserved, assisted, or enlarged their Country. 
Ibidem paulò post. Hi vivunt, &c.— Vestra vero quae dicitur vita mors est.  Hi vivunt qui è corporum vinculis, tanquam è carcere evolaverunt. They really live( saith he) who have escaped out of the fetters of their bodies, as out of a Prison. I shall conclude this( omitting 
{αβγδ}, &c— Ho. odys. Δ Veteres Philosophi in beatorum insulis fingunt qualis natura sit vita sapientûm, quos curâ omni liberatos &c— Cice. de finib. lib. 5. Devenêre locos laetos,& amaena vireta fortunatorum nemorum, sedèsque beatas &c. Aeneid. lib 6  much which might be spoken) with the 
Sen. ad Marc. cap. 24  speech of the Moralist, who perceiving that Marcia a noble Roman Matron, did pine her self with Grief for the death of her Son, doth thus comfort her. Imago tantùm filii tui periit,& effigies non simillima, ipse quidem aeternus, meliorisque nunc status est. The counterfeit of thy Son is vanished, and his Effigies which was not very like him is gone: but verily he himself is eternal, and in a happier condition then he was before. These and such like words of comfort dropped from the Tongues and Pens of the more learned, and virtuous Naturalists, whereby they endeavoured to cheer up the drooping Spirits of Men under the sad pressure of Mortality.  
But give me leave to tell you, that though these moral comforts, especially the three later, were great Lights in those times of darkness,( for a little taper in the night makes a more glorious show then a blazing torch in the day) And though I observe that the Spirit of God doth mention them 
Psal. 89.48 2 Sa. 12.22, 23. Job 3.17, 18. Acts 21.14. Eccl. 12.7 Rev. 14.13  all, in holy Scripture, to help the natural dulness of our Understanding, whereby very few men, as 
Doctrina per revelationem est necessatia— quia veritas per rationem investigata à paucis,& per longum tempus,& cum admissione multorum errorum homini proveniret. Aq. 1a. 1.1. c.  Aquinas tells us) and that not without much labour, could attain the knowledge of them: yet if you do compare them with themselves, as they are improved by Scripture light; Or if you do compare them with those comforts which are purely Evangelical, then they will appear but as the glimmerings of a Glow-worm in the night, to the lustre of a bright Constellation.  
For all these Moral Comforts,( which are useful in their due place) are( in the writings of the Heathen) as 
Rom. 1.21, 22. 1 Cor. 2.6, 7.  silver mixed with much dross, as Wine allayed with too much water, and we may safely say of them, what the divine prophet asserts of human policies, Isa. 28.20. The bed is shorter, then a man can stretch himself in it; and the covering narrower then he can wrap himself in it. All these Moral Comforts( though irradiations of Gods natural image in man) are but as the water of Jacobs well, of which who ever drinks, shall not be satisfied. Or like the Antimonian Cup, which may evacuate some pituitous humors in full bodies, but 
Isa. 61.1, 2.  cannot cure any internal wasting Infirmity.  
Therefore I beseech you, to inquire after spiritual comforts, seek elaborately after the consolations of the Gospel: These and these onely, are the sure Anodynes, and the real Cordials of the fainting Soul. These are the Harp of David to drive away the evil Spirit, and the Dove of Noah to bring the Olive branch of inward Peace and Tranquillity. Without these you wander in a miserable Labyrinth, and unless God reveal Christ in an extraordinary, or in the ordinary way, you are 
Acts 4.12 John 14.6. Vid Eccl. Anglic. art. 18. Verissimum est quod scribit illustriss. Cardinali s. Ex. omnibus mortalibus, qui ind ab exordio mundi fuerunt, neminem aeternam salutem esse consecutum nisi à Christo,& per Christum. Casaubon ad annal. Eccl. Exercit.  sure to perish everlastingly. That which Seneca affirms of 
Sen. ad Helviam. cap.  Philosophy, and of the liberal Sciences, is onely true of these spiritual comforts, illa sanabant vulnus tuum, illa omnem tristitiam tibi evellent. These will perfectly cure thy wound. These will pull up all thy sorrow by the roots. There is no due like the due of Hermon, and no Comforts like the Comforts of holy Scripture.  
My Text presents two of these spiritual Comforts,( and I may not at this time mention any more) but yet these two are like a Wedge of fine Gold, whose value transcends many plates of brass; or rather like two precious Jewels, whose worth surpasses many small heaps of Silver.  
The first Comfort is this, That there shall be a Resurrection of the Body, Verse 14. For if we believe that Jesus died, and rose again: even so them also which sleep in Jesus will God bring with him.  
The second is this, That after the Resurrection of the Body, the Body as well as the Soul shall everlastingly enjoy God. Verse 17. ult. Verb, And so we shall be ever with the Lord.  
There shall be a Resurrection of the Body. This is a 
A Philosophis olim negatam& irrisam fuisse resurrectionem mortuorum cognoscimus apertè ex Act. 17.32. &c. Gregor. de Val. to. 4. disp. 11. quaest. 3. puncto 1.  purely Scriptural Comfort. For though Philosophy did assure the Heathen that their Souls did not die; Yet it could not demonstrate unto them, that their Bodies which were either eat by worms, or torn in pieces by wild Beasts, or devoured by Fishes, or carbonadoed by the Fowles of the aër, or converted into the flesh and blood of the Cannibals should rise again. Dictates of sound Reason taught them, that their Spirits were of a 
Vid. Alcinoum de doctr. Platonicâ, cap. 25 Tit. {αβγδ}.  celestial Nature, of a celestial Original, and like to the deity itself in regard of duration. But 
Aq. S. q. 75.3.0. August. de Civit. Dei lib. 22. cap. 5.& cap. 20.  it could not reveal unto them, that their Bodies which mouldered into dust, the which dust was tossed up and down by the restless Winds, and did run through a numberless number of elementary transmutations, should be recollected into the same Bodies they were before, and likewise be new-married to the very same souls they before enjoyed. This was their Tenet in reference to the Body.  

Catul. Epigr. 5.  Soles occidere,& redire possunt,  
Nobis cum semel occidit brevis lux  
Nox est perpetua una dormienda.  
The Sun may set in the Evening, and rise again in Morning, but when once our short day doth set, there is one perpetual night to be slept. But now behold the excellency of Scripture, which 
Jo. 5.28, 29 1 Cor. 15. per tot.  clearly discovers this Soul-contenting-comfort. That though our bodies die,& are butted in the Earth, yet our bodies shall live again,& rise out of the Earth. Though our bodies like weak houses of day fall into the dirt, yet God who is the infinite Land-lord of these Houses, and the absolute Lord of the Universe, 
Dan. 12.2, 3. Matth. 13.43.  will build them up again in greater beauty by his almighty power. That he who made all things at the beginning from a Negative Nothing, both 
1 Thess. 4.13, 14.  can, and will raise the body when it is dissolved into a comparative Nothing. That he who did beautify the heavens with glistering stars, did adorn the Earth with the variety of Plants, did replenish the Aër and Sea with astonishing wonders by a single Fiat, both 
Rev. 20, 13  can, and will reduce the dead Body to a new life, by an absolute Mandate. This was expressly prophesied of by Isajah, Isa. 26.19. Thy dead men shall live together with my dead Body shall they arise, awake and sing ye that dwell in the dust, for thy due is as the due of Herbs, the Earth shall cast out the dead.  
But this is not all the Comfort of a Christian, for the Scripture doth not onely declare that the dead Body shall like the Phoenix arise from her could Ashes; but also 
Job 19.25  declares, that the very same Body, which was dead and butted, shall also rise again. You who are Husbandmen do know that when you have sowed your seed in the fields, your seed doth die, this is a representation of Mortality, and the seed doth afterwards quicken and spring again, which is a shadow of a Resurrection; But you know that seed which springs, is not the numerical seed which you sowed, for it is returned to you twenty, or thirty fold. So likewise you know that in Aulumne the Trees do  shed their leaves, this is a representation of Death, and in the Spring they are now clothed with leaves, which is a shadow of the Resurrection; But yet no man will say, that the green leaves in the Spring, are those individual leaves which were upon the three in Aulumne. But now behold, and in beholding admire the Comfort of Christian Religion. That the 
Haereticum est dicere eundem hominem non resurrecturum, qui mortuus est, alioquin enim homo vanè factus esset, si ad finem propter quem factus esset, pervenire non posset. Aq. 5. q. 79. 2. c.  very same numerical body which was sowed as seed in the womb of the earth; That the same individual Body which dropped like a withered leaf into the ground, shall rise again in the numerical identity, that is, with the same flesh, with the same bones, and with the same Substantial parts and Members which appertained to it. This was the Faith of Job, Chap. 19. Verse 25. I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin worms destroy this body, yet in my flesh I shall see God; whom I shall see for myself, and my eyes shall behold and not another, though my reins be consumed within me. This was so much the faith of the Primitive Church, that some of them did use the 
Ruffinus in symbolum.  demonstrative Pronoun[ hujus] in the article of the resurrection of the Body. And when they repeated that Article, they struck their hands upon their breasts, saying, Credo resurrectionem carnis hujus; I do believe the Resurrection of this Body. And it may be this was one great cause, why our Apostle doth three times in three several verses preceding my Text, resemble the death of a Christian to a sleep, namely verse 13.14, 15. For as in a sound sleep, there is not onely a rest from all pain and labour,( in which sense both 
Habes somnum imaginem mortis eamque quotidiè induis. Tuscul Quaest. lib. 1. Stulte, quid est somnus, gelidae nisi mortis imago? Ovid. Amor. lib. 2● Eleg. 9.  Cicero and divers others call death a sleep) but also there is expected an awakening from sleep after the intermission of some hours, and a cheerful arising of the very same body which did lye down to sleep. So shall it be at the resurrection of the dead; The very same Body which was put into the Grave as into a Dormitory, shall 
1 Thess. 4.16  awaken by the voice of the Archangel, and the sound of the trump of God: And then it shall be re-united to the Soul by the almighty, and irresistible power of him, who 
Rom. 4.17  calleth things that are not, as though they were.  
But there is yet a further Comfort, that not only the same individual Body shall arise out of the Grave, but if it be the body of a Saint, it shall be enriched with many glorious perfections; these perfections are usually called 
Impassibilitas, claritas, ubtilitas;& agilitas, hae quatuor sunt corporum beatorum dispositiones, quae ideo Dotes vocantur quia, &c. Rich. de mediâ villâ in sent. lib 4. dist. 49. art. 4. quaest. 1. c.  Dotes Corporis, the dowry of the Body: the which dowry the God of Heaven, who is the Father of Mercies, doth bountifully bestow upon the Body, at her new marriage with the Soul. Time will not suffer me to nominate these Perfections, they are four in number, and they are the pleasing subject of almost every scholastic Quill that writes upon the Resurrection. The Apostle Paul who was wrapped up into the third Heaven, doth 
Vide Nid. in decal. precept 10 cap. 7. num. 4& 6.& 8.& 11.  sufficiently confirm them, 1 Corrinthians 15.42, 43, 44. The Body was sown in corruption, it is raised in incorruption, it was sown in dishonour, it is raised in glory, it was sown in weakness, it is raised in power, it was sown a natural body, it is raised a spiritual body.  
The second Gospell-comfort is drawn from the eternal fruition of God, both in Body and in Soul after the Resurrection. This is a Comfort indeed, such a Comfort as can onely be digged out of the rich Mine of holy Scripture. I aclowledge that the 
Philosophi existimant perfectam beatitudinem ainae tunc fieri, cum omni prorsùs corpore exura ad Deum simplex,& sola redierit. Vid. August. de civit. Dei lib. 13. cap. 16.& Annot. Ludovici Vives in loc.  stoics, who were the worthiest sect among the Gentiles, in point of virtuous practise, as also the Platonists, who were the most noble sect among the Gentiles, in point of high speculation, do make large discourses of the happiness of the Soul, in statu separato in the state of separation from the Body; and do freely dispute of the Union that the Soul hath attained with the Summum bonum which is God, when she is set at liberty from the Prison of the flesh: But( if I mistake not) both these sects in these sublime discourses, were 
Platonici multa disseruerunt de supremo hoins bono, quod statue bant in eo esse ut Deo similis evaderet, ac tandem etiam Deus.— said Philosophi quidem balbutire de istis aliquid fortasse noruerunt, certi vero aliquid pronunciare non potuerunt. Casaubon ad annal. Eccl: Exercit. 16 Num. 30.  like to Saint Peter at the transfiguration of Christ, who being in an ecstasy talked he knew not what.  
Something( it may be) they might have gleaned from Tradition; For most of the 
Laertius in vitâ Platonis Democriti, &c.  Wise-men among the grecians did travail into egypt, where 
Gen. 12.10.46, 6.7.  Abraham and the patriarches had often been: whose excellent Knowledge in super-naturall Truths, might like to some aromatic Drugs leave a very sweet savour behind them.  
Something( it may be) they might have gathered from the Pentateuch of Moses, as 
De praeparat. Evang. lib. 11.  Eusebius conceives, which Moses was 
Lactant. de verâ sap. lib 4. cap. 5.  much ancienter then Linus, Orpheus, Homer, or any of their Poëtick Writers.  
Something they might have collected from the Book of Job, which is a most 
Philo Judaeus saith that Job lived in the dayes of Isaac. Hanners Chronogr. pa. 546.  ancient writing, as appears by the style of it; or else from the writings of the Prophets, the 
Adeo antiquiores etiam Graecis scriptorib. Prophetae reperiuntur. Lactan. de verâ sap. lib 4. cap. 5  youngest of which is more venerable in regard of Antiquity, then their most famous Philosophers.  
And this probability is improved, because the egyptian priests, who were always 
Primi hominum post Hebraeos Aegyptii hoc sciendi desiderium excoluerunt. &c. Causinus de symbol. egypt. sapientiâ in prolegom. Act. 7.22.  eminent for their industrious searching after mystical Knowledge, might have gained all, or some of the Books of the Old Testament in the Hebrew or the greek Tongue, 
Versas a 70. interprerib. esse scripturas Graecè dubium non est— said Clemens Alexandrinus libi. storm affirmat longè ante haec tempora Graecè conversam, atque à Platone lectam fuisse scripturam, &c. Whitaker de S. scripturâ contr. 1. quaest. 2. cap. 3.  long before they were translated by the Septuagint, and might privately keep them as a Treasure in some of their famous Temples, and having skill in the Hebrew and greek Language, stumble upon many divine Truths.  
But if none of these possibilities( some of which have the authority of Clemens Alexandrinus and Eusebius) are the secret fountains of those admirable speeches, but that they are the natural results of( that which Seneca calls) 
Ita est, mi Lucilli, quicquid Vera Ratio commendat, solidum& aeternum est. Sen. Epist. 66.  true Reason; Yet( under favour) this is certain from sacred Scripture, that their notions of these precious Truths are not onely 
Acts 26.18 {αβγδ}. Acts 17.27. Vid. Bezae annot. in loc. Eph 1.18.  dark and confused, but likewise 
{αβγδ}. Rom. 1.21.  mingled with much Vanity, This is manifest from their most admired writings. That their apprehensions of these verities, are not onely mixed with 
Mors nos consumit, aut emittit, Sen. Epist. 24. Mors aut finite, aut transfert. Sen. cur bonis mala? cap. 6, &c.  frequent Scepticismes, but likewise defiled with many errors. Yea further, that Union with God which they speak of, hath no 
Acts 17.18  mention of Jesus Christ, who is the Way, the Truth, and the Life, and by whom 
Rom 5.2.  alone we have a salvificall access unto the Father. They knew nothing of the future fruition of God as a tri-une Majesty, that is, in the 
1 Cor. 2.7, 8.  incomprehensible and ever blessed Trinity, the which fruition is solely and fully beatifical. They knew nothing of a Union with God both in Body and in Soul, and that by virtue of the 
{αβγδ}. Col. 1.18. {αβγδ}. 1 Cor. 15.20, 57.  Resurrection of our Saviour, who is {αβγδ} God-Man, in Unity of Person, and 
1 Tim 2 6.  who is {αβγδ}, a ransom for all, and {αβγδ}, a 
1 John 2.2  Propitiation for our sins. Wherefore the Excellency of this Comfort as delivered unto us in our Scripture, is very transcendent and peculiar to holy Writ. 
1 Tim. 3.16   
Behold I beseech you the Comfort of a Christian; That though the earthly Tabernacle of our Body be taken down by the irrisistible Hand of Death, and every pin of it thrown into the silent Land of human forgetfulness: yet the most Wise, Powerful and faithful God shall 
Rev. 20, 12, 13. 1 Cor. 15.53, 54.  raise up this ruined Tabernacle, and return every pin into his right place, and restore the immortal soul unto her ancient Lodgings, which are now beautified with such irradiancies of Glory, that 
Mat. 13.43  the Sun in the Meridian is not more illustrious. Then shall the Soul with the Body be brought into the presence of God, 
Psa. 16.11  in whose presence is fullness of joy, and at whose right hand are pleasures for ever more. Then shall the Soul with the Body, be admitted into the new jerusalem, where there is {αβγδ}. no Snow, nor Winter, nor rain, as 
Odys. Δ:  Homer speaks of his Elysian Fields, where there is no Night, no Candle, nor Light of the Sun, as 
Rev. 22.5  Saint John speaks of the holy City, where there are 
Rev. 21.4.  No Tears, no Sin, no Enemies, no temptations, as may be proved out of the 21th. and 22th. Chapters of the Revelations.  
In a word, then shall the Soul with the Body 
August de civit. Dei lib. 22. cap. 29.& cap. 30. August. Medit. cap. 22.& cap. 27.  solace itself eternally in the blessed society of Saints and Angels: satisfy itself without satiety, in beholding the God of glory 
1 Cor. 13.12.  face to face. And take an actual and 
Mat. 25.34  personal possession of that Inheritance, which is the 
Col. 1.12.  inheritance of the Saints in Light, which is an 
1 Pet. 1.4.  Inheritance uncorruptible, and undefiled, and that fadeth not away, reserved in Heaven for us. I shall conclude with the rhetorical Climax of Saint PAUL, 1 Cor. 3.9: Eye hath not seen, nor Ear heard, neither have entred into the Heart of Man, the things which God hath prepared for them that love him. Wherefore comfort one another with these words.  

A Brief Narrative of the Life and death of Mr. THOMAS BALL.  
I Have finished my Text, finished it with a willing brevity, that your candid Patience might indulge the more time, towards the just panegyric of this most Reverend Minister, Judicious Divine, and Faithful Servant of Jesus Christ.  
And now I wish for the learning of Moses, the doubled Spirit of Elijah, the Elocution of David, and the smooth utterance of Isajah; that I might to the glory of God, to the honour of the Dead, and to the imitation of the living, recount with Truth, and Modesty, those Excellent virtues, and Super-natural Graces which exemplarily shined in him.  
But before I present an unpolished table of these lovely virtues( the lines whereof ought to have been drawn by the curious pencil of some skilful Apelles) give me leave to offer a short Narrative concerning his Birth, Parents, and Education.  
The place of his Birth was Shropshire, a County not onely beautified with the tempting delights of Nature, and adorned with the rich fruits of the Earth,( as 
De britain. in commit. Salop.  Cambden relates) but also happy in the production of Men of Worth, both for Arts and arms. Here was born that great Scholar, and most Eminent Cantabragian-Greek Professor, Mr. Andrew Downs, who was 
Heinsius de Josepho Scaligero in orat. Fun.  Eruditionis abyssus, scienentiarum mere,& bonarum literarum dictatory; A Man of deep, vast, and commanding parts in all the sphere of human Learning, who was not onely triûm linguarum Magister, expert in the three learned Languages, but likewise another 
A. Gellius noct. Attic lib. 17. cap. 17.  Mithridates, in the exact Knowledge of divers other Tongues. Here was born that 
Cambden de commit Salop circa finem.  Heroïck Spirit, who was as terrible to France for 24. years, as Hannibal was to Rome after the battle at Cannas, and was honoured with the name of the English Achilles. To omit the rest, here was born this Reverend Divine, Mr. THOMAS BALL, whose worth I shall not varnish over with the cheap colours of flourishing rhetoric, but plainly repeat the words of the Psalmist, Psalm 87.6. The Lord shall count when he writeth up his people, that this Man, this Man was born there.  
His Parents were of good, and honest repute in the Town of Aberbury; they neither knew superfluity, nor want. God gave unto them more, then Jacob 
Gen. 28.20:  prayed for in his journey to Padan-Aram. God bestowed upon them that Viaticum, which Agur desired, Prov. 30.8. ult. verb. Give me neither Poverty nor Riches, feed me with food convenient for me.  
But why make I mention of his Parents Condition? as if Wealth were essential to true Worth, real Honour is not built on the glittering foundation of refined day, the flourishing laurel of durable glory, doth not always grow in the guilded field of a brave Genealogy. That blood which runs in virtuous veins, is of as orient a colour, as that which flows in a richer channel. The ancient 
Camerar. med. hist. part. 3. cap. 69.  Romans did join the Temple of Honour, to the Temple of virtue; and they who industriously walked through this, did not miss of a Garland in the other. Plutarch records the names of many famous 
Plutarch in vita Ciceron. photion.  Scholars who have been born under the thacht roof of a smoky cottage, and yet replenished the World with the immortal Monuments of their high deservings.  
His Education was liberal, that is, he was trained up in a way of Learning; a way of late much neglected, and thereby over-grown with many venomous herbs and infectious weeds; the which if Authority do not timely pull up, they will seed into a wilderness of errors, and draw us into the Labyrinths of Confusion.  
His Genius had a natural propension unto Learning, the which all they who are Parents ought to observe in reference to their own children; for 
Ex quovis ligno non fit Mercurius. Vid. Erasmi adag. chill. 2. cent. 5.  Mercury is not made of every wood, nor a Scholar of every block. And he expressed his aptitude, by his constant, and unconstrained industry about his book. I have been credibly informed, that his Father not prevailing with words, to bring him from his study, hath divers times risen from his bed in the night to put out his Candle. And when upon his Fathers second Marriage, his Mother in Law being something sour, denied him the benefit of a Candle for his study, he did often make use of that Light, which our children call 
Gen. 1.6.  Gods Candle, that is, the Moon, and by the free reflection of those beams( his Eyes being young and good) prepared his dictates and exercises to his Schoolmasters great contentment.  
How good a Proficient he was in grammatical Learning, before he was admitted into the University, may evidently appear; in that he was accepted for an Usher, in the popularly-famous School of Mr. Puller of Epping, in the County of Essex, where he continued for the space of two years, or there abouts, hereby admonishing all Parents who dedicate their children as 
1 Sam. 1.28.  religious Hannah did dedicate her young Samuel to the ministerial service of God, not to launch them out too early into the sea of the University, but first to ballast them with a good measure of Grammatical Learning, and with some staiednesse of Judgement, lest they be swallowed up in their voyage, by the quick sands of Ignorance, or shipwrecked against the rocks of evil company, when they are in the Haven of Hope.  
From this School, which like a little River, did pay every year some tribute to the Ocean of the University, he removed to Cambridge, was admitted into queens college, entertained by Doctor Preston as his Pupil, through the pleasing violence of a friendly Letter, which the foresaid Mr. Puller writ in his high commendation.  
The learned Doctor, notwithstanding the Letter, did take but ordinary notice of him, well knowing that the commendatory Lette●● of related friends, are like to multiplying Glasses, which discover atoms, and make a small mole-hill appear like a great mountain. But now behold, and in beholding admire the strange actings of Divine Providence, for that Providence which nimbly moves upon invisible wheels, turned out an opportunity, wherein this Reverend Minister did show his natural face, without the suspicious reflection of any borrowed glass.  
The Doctor was one night discoursing to his pupils concerning that sublime, and incomprehensible mystery of the ever blessed Trinity; he clearly proved it was 
1 John 5.7. {αβγδ}. S. Athanas. in symb.  a Truth in Divinity, though it seemed otherwise in arithmetic, That three should be one, and one should be three. But this our Reverend deceased Friend, was not satisfied with the Doctors deep discourse, and therefore presumed, though he was then but a fresh man( for so they call those, who have not been one year in the University) to stay in the Doctors Chamber, after all the rest of the Pupils were gone, and then humbly signified his scruples, modestly propounded his Queries, earnestly beseeched his pardon if he had erred by an unadvised boldness. The Doctor perceiving there were some hard knots in those Queries, told him, he would take some time to untie them, the which he did the next night very satisfactorily. And from that time forward( as I am credibly informed) did cast an observing Eye, on this our Worthy friend: not such an observing Eye as 
1 Sam. 18.9.  Saul did cast on David, which was an Eye of displeasure and envy, but such a one as 
1 Sam 20 41.  David cast on Jonathan, which was an Eye 〈◇〉 sincere Respect, and of hearty Affection.  
This Cordial Affection was demonstrated by the Doctor, when he was chosen to be Master of Emanuel college, for he did not leave him behind, but perceiving his growing parts in a pregnancy of Understanding, a solidity of Judgement, an unusual strength of Memory, and a prudential reservedness, as also observing that none of these perfections were tainted with the fly of Pride, or corrupted with the Canker of Morosity, did translate him as a choice flower from the garden of queens college,& planted him as an Ornament in the college of Emanuel, and ever after esteemed him, not onely as his beloved Pupil, but as his bosom friend, and most intimately private familiar.  
In Emanuel college he was quickly honoured with a Fellowship. For such great parts could not be long obscured, and in a college of so much Learning, could not be long unrewarded, especially being illustrated with the propitious beams of so bright a Planet, as the Master of the college. And whilst he was fellow, his learned Determinations in the college, his elaborate common-places in the chapel, his solid exercises in the Schools, his well studied Sermons at St. Maries, his visible, and yet prudentially invisible government of the college, his almost incredible multitude of Pupils, and his indefatigable pains in a faithful discharge of the high trust of their Education, did loudly proclaim him a Man of vast parts, and of singular excellency.  
From this place, wherein he lived both in Honour and Plenty,( I speak knowingly what I speak▪) he was not onely invited, but importuned by the unanimous suffrages of this Corporation. Nay further, he was not onely entreated, but zealously solicited by the affectionate Letters of the neighbouring Ministers, to accept the heavy burden of the charge of souls, in this populous Congregation.  
How slow this good Man was to undertake this burden, I have heard from his own mouth, and little wonder at it, 
Vid. Chrysost. de sacerdotio passim.  when I call to mind those necessary qualifications, wherewith every Minister of Christ ought to be furnished, and think upon the Question of the holy Apostle, 2 Cor. 2.16. Who is sufficient for these things? But yet that he might not like Jonas, fly to Tarshish, when God gave him a call to Ninive, he would not acquiesce in his own Judgement, but communicated the business to divers Reverend Ministers, his worthy Friends, who were occasionally met at Cambridge, by reason of the Commencement; he desired them to appoint a meeting, for the debate of the Question concerning his stay or removal. These Reverend Ministers did appoint a time of meeting, and after the impartial balancing of all arguments, they judged the arguments for his removal, to be the most weighty, in the scales of the Sanctuary; and agreed in this result; That they apprehended he might be more instrumental in order to the Glory of God,& to the salvation of Souls, in yielding to the earnest desires of so numerous a people as Northampton, then he was likely to be, in case he should refuse. Whereupon he expressed so much self-denial, that he opened his Ears to the imporunities of this ancient corporation.  
Thus I have( through the assistance of your Patience) brought this worthy Divine to Northampton; I might without any violence to civility, leave him amongst you; Divers of yourselves, are able from your own Knowledge, to build him a fairer Monument, then my weakness is able to rear. But the greedy Eye of expectation glances upon me, therefore vouchsafe to enlarge your attention, whilst I briefly take an impartial view of his real dimensions. I for myself do faithfully promise, not to violate the Sanctuary of any mans Ear, with the 
{αβγδ}. Arist. Eth. lib. 4. cap. 7.  profane invasion of any willing untruth. Let rotten posts be guilded, and decayed beauties painted, true virtue like a precious Diamond needs no varnish.  
I will view him in his natural Endowments, wherein if Envy her self sets in the chair, she must pronounce him excellent.  
You all know he had a natural faculty of a quick Apprehension, whereby he could insensibly pierce beyond the bark of the three, I mean, the dull superficies of a formal discourse. He had an exquisitnesse of Apprehension, which I might call Intuition, whereby he could suddenly& imperceptibly strike to the very center of a politic, and obscure intendment. He had a natural dexterity of Wit, in the neat managing of a lawful Plot, through all the honest Maeanders of it. In a word( for I know not how to express my thoughts) he had a natural Genius to countermine a deep design, when the agents imagined they had the Ring of Gyges to walk invisible. All this was so well known to the Honourable Committee, which in the time of our unnatural civil Wars resided in this place, that( as some of you can testify) they transacted little of greatest concernment without his advice. They knew that Samuel was a Prophet, and yet a 
1 Sam. 7.15.  Magistrate. That Moses was a 
Psal. 99.6.  Priest, and yet acted in 
Exod. 18.25, 26.  civil government. That God hath not given gifts in vain unto his Ministers, but that some Ministers are of such large parts, and capacious Souls, that they are able to discharge to the glory of God, and to the good of the Nation, both Ecclesiastical and Civil employments.  
Oh how happy was he in his Memory! he did so excel in that natural faculty, that if there be an Ars Memoriae,( which both 
Aq. 22● q. 49.1. ad 2tm. Cicero lib 3. ad Heren. circa finem Bruxius, &c. de art. memoriae.  Aquinas, Cicero, and many others maintain) he deserved to have been the public Professor of it. History tells us of the Memory of 
C●merar. med. Hist. part. 3. cap 50: Quantâ memoriâ Cyneas, quantâ nuper Carneades, &c. Cicero Tuscul. quaest lib. 1. circa medium.  Cyneas, who is reported to have conquered more Cities by his tongue, then his valiant Master did conquer by his sword; of the memory of Cyrus, who was foretold in Scripture by his proper name, two hundred years before he was born; Of the Memory of Themistocles, who desired to learn 
C●cero lib. 1. de finib.  the art of forgetfulness, and of the Memory of Caesar, who was the Conqueror of the Western world. But( under better Judgement) the Memory of this Reverend Divine, was not much inferior( I conceive not very much inferior) to any of these.  
I myself have heard him say, that he could perfectly repeat all the New Testament, when he was but under-graduate in the University. I am informed by one I dare believe, that he often tried the punctual exactness of his Memory, by naming divers sentences in the Old Testament, and divers sentences in the New Testament, and that this Worthy Minister, your late Pastor, hath  told him the Book, the Chapter, and the Number of the Verse without any failing. yourselves of this Parish are the undoubted Witnesses, that in his public Ministry he was very plentiful in Scripture-proofs, yet he never made use of any Bible, but onely of his Memory; and when as some have purposedly examined his quotations, they have found them true, even to the Verse itself. Give me leave to conclude this discourse, with an innocent,& as I hope, an inoffensive appeal to you my honoured brethren in the Ministry; you do well know, to your no little pains, that the usual way of our daily studies is to imitate the laborious Bee, who gathers the pleasant hony by an industrious flying up and down among the fragrant flowers: and when the sweet is with some sweat collected, to carry the delectable notions to their proper hives, and to lay them up in their several places and distinct Cells; But this our Reverend Brother( may I not in reverence to his Age, and great Parts call him Father) was so happy in his Memory, 
Longinus à veterib. {αβγδ} audivit. Voss. Instit. Orat.  that his Hive or Common-place book to treasure up his various Readings, was his Head; the Cells wherein he disposed his select Notions, was his brain; the repository for his Divine and human Learning was his Soul; So that he might be called as Longinus of old, {αβγδ}, a living library.  
From these natural endowments, my Method leads me to take a view of his moral perfections, and herein if detracting Momus were created Judge, he would( without doubt) stick a laurel upon his 
Virtutem incolumem odimus, Sublatam ex oculis quaerimus invidi. Hor. car. lib. 3. odd. 24.  tomb.  
First take a view of his Prudence, which is the middle Jewel in the royal chain of virtues, and holds all the other precious stones in due Order and Lustre.  
There is a threefold Prudence, the one economical, the other Political, the last Theological. There are three principal acts of this 
Arist. Eth. lib. 6. cap. 5.  Prudence. The first is, to see the right End. The second is, to deliberate on the right means, to compass this right End. The Third to execute those deliberations in the right season: in all these particulars( but that I fear the wearying of your Patience) I could represent him very exemplary.  
It is true, he was always desirous of Debates, before the settlement of a Resolution upon the Question, but doubtless herein, if in any thing he declared himself a pattern of Prudence. For he knew by long experience, that the 
Ita profundissimum caenum vestit fragilis indignâ frond cespes, nec ipsis anguib: pulchrum veneni tegmen versicolore tergo,& squamis fulgentib. dost. Euphor. s●t. lib. 1.  speckled Serpent lies hide under the Verdant grass; That gallant Ships are split by concealed Rocks; That deep pits are covered with moss and leaves; That privy ambushes have slain many brave Commanders,& unseen dangers have constrained ignoble,& base retreats; Therefore he would seriously deliberate in all matters of weight, before he would finally determine. The Motto of Non putabam may hid a green Head, but it is a yellow coat for grey hairs.  
I know he was very a verse( though frequently and earnestly desired) to publish some of his learned Sermons, and choicest Meditations, but this is certainly no blemish to his Prudence, for 
Membranis intùs positis delere licebit, quod non edideris, nescit vox missa reverti. Hor. de art. poet.  he knew nescit nox missa reverti, that what words are printed, cannot( with a fullness of reputation) be recalled, and although it be a laudable ingenuity to recant an inadvertency, and to confess in a sheet an unwilling error; yet it leaves a scar of imprudent rashness, or of Vain-glorious Ambition in riding post unto the Press. Plautus 
Audivi saepe hoc vulgò dicier, solere Elephantum gravidam perpetuos decem esse annos] Plaut. in stycho. act. 2. Sc. 1.  reports that the Elephant is ten years in breeding, but when she brings forth she is delivered of an Elephant, whereas some light skipping-Creatures are fruitful in toys, and expose to the Charity of Nature, poor creeping things every Month.  
I remember when I did passionately desire him, to print a very rational Tract, called Pastorum propugnaculum, and suggested with some familiar heat the longing expectation of divers, his reply was that of the 
Hor. de art. poet.  satirist, 
— Librum reprehendite, quem non  
Multa dies,& multa litura coercuit, atque  
Perfectum decies non castigavit ad unguem.  Set no value upon that printed Book, which a hasty negligence hath slubbered over. And when a friend of mine, did in my presence, ask his judgement concerning the printing of a Tract, which he had prepared for the Press, his Answer was in these very words,— Nonum prematur in annum, which I may thus English. Let a Writer be nine years in travail, before the press be a Midwife to deliver him.  
His faithfulness to his friend was a virtue most resplendent in him, he was not like the 
Vid. Messarij annot. cap 30. ad. 9. Plinij lib. de piscib.  Polypus, which often changeth his colour, nor like sick men in a Feverish distemper, who delight in changing their Beds, but he took much pleasure in an honest Constancy. 
Diog. Laert in vita Solon. circa med.  Herein he followed the prudent admonition of Solon, {αβγδ}. Do not hastily get friends, but if thou hast gotten them, do not throw them away. I cannot parallel him better in regard of this worthy qualification, then with the wise maecenas, who as 
Lib. 1. serm. 6.  Horace testifies was very curious in the admission of any new names into the Catalogue of his old friends; but if he had once enrolled them, he would not wrong his Judgement, by a speedy blotting them out. This reverend Minister was never guilty of that 
Nam vitiis nemo sine nascitur, optimus ille qui minimis urgetur. Hor. lib. 1. sat. 3.  dangerous weakness of divers well meaning honest men, who throw away precious Gold, because of some dross, and despise good fruit because of one or two specks, as if a sweet Vine must be cut down because of some sour grapes, or the lovely Moon must not shine in the sky, because she hath some spots in her face.— But I forget myself, and must hasten to his Theological endowments, wherein he will appear very exemplary.  
And now I am hoisting sail into a wide Ocean, and know not which of the many ways to steer; that I may quickly arrive at the desired Haven; Be pleased but for a few Moments to enlarge the favourable gale of your Patience,& I shall speedily cast Anchor.  
All Theological Graces are reduced by 
Vide Aug. Hunnaei Schema gen praefix 2●.. Aquinatis.  Aquinas, to these three supernatural habits, namely, Faith, Hope, and Charity. Let us contemplate this our deceased and Reverend friend in order to these three Graces. And that we may not be deluded as 
1 Sam 19.16.  Sauls Messengers were with an image, or as Ixion was with a cloud, let us look upon him, and upon them, through the altering perspective of his constant actings, in all those various Relations, wherein Divine Providence placed him, for as the Sun is known by his Light, and the Diamond by his sparklings, so is true Grace discovered by the constant Operations of it.  
The first Relation I knew him in, was of a Tutor to his Pupils, a Relation which will bring Grace and virtue to the test, a Relation wherein he expressed so great a measure of Piety, Charity, Learning, Art, Industry, and Sincerity, that Dr. Preston upon his Death-bed bequeathed 
Mr. Fiennes Brother to the right Honourable the Earl of Lincoln.  his most eminent Pupils to his care, and Tuition.  
It is recorded of allured King of England, that he divided the natural day into three parts; One part he spent in matters of Religion, 
Mr. Rich, son to the right Honourable the late Earl of Warwick. Sir Gilbert Pickering, &c.  another part in matters of Justice and Government, a third part in Sleep, Food, and Recreation. But this eminent Divine, did spend the most part of the day, in the promotion of godliness and Learning. For every Morning he red to his pupils, logic, ethics, and Philosophy, in the Afternoon he red unto them, Greek and Hebrew, at 8. of the clock, every Night, his Pupils met in his Chamber, where upon several nights, several exercises were performed. Some Nights were appointed for Orations, other Nights for Disputations. Every Night all the under graduates did show unto him some few remarkable Collections, out of those Authors which he appointed them to red. So that there was neither Day nor Night sine linea, without some seasonable academical employment.— But this was not all, for so soon as the prementioned Exercitations were dispatched, then a Chapter, either out of the Old Testament, or out of the New, was constantly red, the which Chapter he would exactly analyze according to the rules of Art, without looking upon a Bible. After this Brief Analyze, he would handsomely draw aside the curtain of Obscurity, from any very difficult Verse in that Chapter, then he would acutely hint some few practical Observations for the rule of a good life, and lastly close up all with a prayer unto God. This was the laborious method, and constant practise of this most reverend Minister, all the while I had the honour and comfort to enjoy the happy communion of his Tuition.  
His second Relation was conjugal, wherein God pleased to make him much happier then Solomon, for Solomon certifies us, Ecclesiastes 7.28. That he had found one good man amongst a thousand, but a good woman among all these he had not found. But this our worthy friend was blessed in the Marriage of three Religious, and virtuous Gentlewomen, the last of which is now surviving, whose tender Affections, sincere Love, unwearied Diligence, and exemplary Piety, will render her both beloved, and respected in the Hearts and Tongues of all those who value goodness and prise virtue.  
How this Reverend Minister acted under this multiplied relation, is known to very many of you. And that he acted according to the sure principles of Religion and Prudence, may be demonstrated from the real Love, complacentious agreement, perpetual faithfulness, and affectionate Observance expressed from every one of these Wives unto him. I shall conclude this with that of Solomon, Proverbs 19.14. Honour and Riches are the inheritance of Fathers, but a prudent Wife is from the Lord.  
His third Relation was paternal, and herein God hath blessed him with a hopeful posterity, my Exhortation to them is this. That they endeavour to grow in the habits and exercises of Grace and virtue: that so their religious, prudent, and humble conversation may be the living Monuments of their Fathers Worth.  
His fourth and last Relation was Ministerial, wherein he shewed himself a wise Master builder in the Church of God, a workman that needeth not to be ashamed, rightly dividing the Word of Truth.  
And now I am entred into a most pleasant Garden, beautified with many lovely, and sweet flowers, and know not which sort of flowers to crop, that I may without tediousness compose a fragrant Garland to crown his Temples withall. If I should tell you, that he was Faithful, Painful, and Charitable, that he was Learned, Pious, and Solid, that he was Meek, Humble, and Gracious, I should tell you no more then what I am persuaded, the most of you here present will readily at test.  
You of this Town are the unquestionable Testimonies of his Ministerial faithfulness. You remember the Year of our Lord 1638.( a Year never to be forgotten) at which time this Town was visited with that uncomfortable, and usually uncurable ●●roake of the Plague or Pestilence, then did this Reverend Minister, your Honoured pastor, express so great a measure of a strong Faith in God, and of a Cordial Love to you, that he constantly preached with you every Lords Day, notwithstanding the great Mortality amongst you, and the known infection of that disease. A rare example of Pastoral Fidelity, and of sincere Affection; When as many Godly Ministers( it may be lawfully) do in the sad Times of the contagious Pestilence imitate Paul, in danger of his life, 
1 Cor. 1.33.  who was let down through a Window in a Basket, and so escaped. Yea further, Some good Neighbours have observed, that this Reverend Minister, was in this Disconsolate Time( when Gods destroying angel marched amongst you) more Spiritual, more Zealous, more Heavenly, more Edifying, more Comfortable, then at any other Time before; then he shewed himself a fixed Star, which shineth brightest in the most dark Night, then he shewed himself like the Palm three, which groweth straighter and higher, by being loaden with Weights, then he did like Moses, stand in the gap, and like Phineas, poured out Prayers, and at length the destroying Angel sheathed up his Sword, and the Plague stayed.  
You my Reverend Brethren in the ministry, are the competent 
1 Cor. 14.32.  Judges, and Witnesses of the soundness of his Doctrine, and of his painfulness in the same. Many of you know, that he himself preached the Weekly Lecture for the space of 27. years, or thereabouts, notwithstanding his preaching on the Lords Day,& his many other occasional Sermons. It is true he had a Conduit within him, but it must needs waste his Vitals, and weaken his Voice to turn the Cock so often. Moreover you may remember, that when you eased him of the burden of the Weekly Lecture, by taking it on your own shoulders, that then( though he was by reason of his Age, rude donandus, to be privileged from Polemical Service) you demonstrated your high Opinion of his Piety, Prudence, Learning, Oratory, and Solidity, in that you did make choice of him( by a common suffrage, Nemine contradicente) to compose a tract concerning the Gospel authority of Ministers, and the necessity of Ordination, to constitute a lawful Minister of Jesus Christ. The which tract he published about two years before he dyed, of which tract I shall say but thus. It is a learned, Pious, and very rational Tract, woven with an even, and a strong thread, beautified with a more then ordinary Moderation.  
You who are the poor of the Town, are the living Testimonies of his Charity, he will be seriously missed by many of you. There are divers amongst you who were privately, many of you who were Weekly,& some of you who were daily relieved at his door. He was not like 
Hos. 10.1.  Hosea's empty Vine, which bringeth forth fruit unto himself. Neither was he like 
Luke 13.7.  St. Lukes fig three, which cumbered the ground, but he was like 
Psal. 1.3.  Davids three planted by the Rivers of Water, which bringeth forth his fruit in due season.  
Some of you, both of this and of other Towns, who have been like 
Job 6.4. Jeremi. 15.18.  Job, or jeremy wounded in Spirit, are the thankful Witnesses of God in him; Whereby he could bind up the broken hearted, with a sweet meekness, and apply the Balm of Gilead to the bleeding Soul, with a winning tenderness: he had an excellent gift to heal them, who felt the arrows of the Almighty stick fast in them, so that the poison thereof did drink up their strength, he had a Divine Art to comfort them, who walked in darkness and did see no light, so that they said at Evening, when will it be Morning, and at Morning when will it be Evening.  
I must conclude,( craving pardon for my omission of many material things) he was visited with a long sickness, which crept upon him pedetentim by degrees, his sickness was an apoplectical distemper, a distemper to which hard students are vere prove,& whereas divers eminent 
Dr. Arrowsmith Mr. Obadiah Sedgwic●.  Ministers have lately died. This distemper according to the nature of that disease, did seize upon the Animal Spirits, and thereby did not onely occasion him divers times to fall, both at home& abroad, before he was sick( for such a strong Castle as his brain was, could not with two or three assaults be stormed by any ordinary Apoplexy) but likewise prevailed so far in the time of his sickness, that it weakened his Memory,& clouded his intellectuals, so that he could not express his inward Graces in the Beauty, and glory of them. But yet as the Sun doth sometimes break forth in lustre, notwithstanding the overshadowings of the blackest clouds, so did he sometimes by sundry holy Ejaculations and spiritual Meditations, express to divers who were present, the inward Peace of his Soul, and the sweet Communion he enjoyed with God.  
He was even at his last, sensible of Heavenly things in some good Measure. And when his Voice began to fail him, and one of his worthy Friends asked him, whether he desired to be with Christ, he lifted up his hands in token of consent.  
And now I doubt not, but that he is with Christ: Oh happy is he to make so blessed an Exchange; to change sorrow for joy, labour for rest, sickness for health, mortality for eternity. I am persuaded he is in Heaven with the glorious company of the Apostles, the goodly fellowship of the Prophets, the noble army of Martyrs, and sings Hallelujahs with the choir of Angels, to him that sits upon the Throne, and to the Lamb for evermore.  
We have cause to mourn, not he, we have cause to lament, not he, we have lost, but he hath gained, we are grieved, but he is comforted, his work is done, and he is gon to receive 
Matth. 25.21.  his wages, his journey is finished, and he is admitted into his Fathers House. Let us sadly turn to the 57. chap of Isajah, the first verse, and silently meditate what these words may mean. The righteous perish, and no man layeth it to heart, and merciful men are taken away, and none consider that the righteous is taken away from the evil to come.  
I shall( though unwillingly) shut up all, with putting you in remembrance, that you of this Parish were the first-born of this most Reverend Minister, who is deceased, that you are his might, the excellency of his strength, and some of you( I hope) will be his 
1 Th●ss. 2 19.  Crown, and rejoicing in the day of Jesus Christ. Oh let his Name be precious to you, let his Memory be honoured by you, express all decent filial returns to so aged,& worthy a 
1 Cor. 4.15  spiritual Father. Never forget those fundamental Truths, whereof he hath made you abundantly partakers. And since through the blessing of God upon his labours in the ministry, you are( at present) a people free from the 
{αβγδ}. 2 Tim. 2.17.  gangrene of error, with which many Congregations are infected: Since through the grace of God, you of this Corporation are at present free from those over-spreading Tares of false Doctrine, wherewith many Neighbouring Fields are over-run; o continue in the same purity, and keep your garments unspotted from such defilements. Let not that which Astrologers usually speak of great Eclipses, prove true in the Eclipse of this your Reverend, and Learned Minister, that the sad Effects thereof will appear many years after.  
And I now commend you to God, and to the Spirit of his Grace, which is able to comfort you with those comforts which are unspeakable and glorious, and also 
1 Thess. 5.23.  able to keep you blameless until the appearing of Jesus Christ, and beseech you in the melting Language of the Apostle, Phil. 2.1, 2. That if there be any Consolation in Christ, any Comfort of Love, any Fellowship of the Spirit, any Bowels of Mercies, that ye fulfil my joy, that you be like minded, having the same Love, being of one accord, and of one mind.   
FINIS.