‛ ΑΦΩΝΟ'ΛΟΓΟΣ. A DUMB SPEECH. OR, A SERMON made, but no Sermon preached, at the Funeral of the Right Virtuous, Mrs MARY OVERMAN, Wife to Mr THOMAS OVERMAN, the younger. Of the Parish, formerly called, Saint Saviour's, or vulgarly Marry Overis, in Southwark.  
By B. Spencer, Minister of Bromley.  
The reason you may find, if you read the Epistle.  If these should hold their peace, the stones would cry. S. Gregor. Moral. 
Humilitas aperit, Superbia scientiam operit.  
LONDON, Printed for JOHN CLARK, and are to be sold at his shop under Saint Peter's Church in Cornhill. 1646.   

To the worthily respected, and his much honoured friend, Mr THOMAS OVERMAN: B. S. wisheth all happiness.  
Worthy Sir,  
WHen God made Man, he left nothing to make more but himself Man, that Man might eternally enjoy himself. For he foreseeing that Man would lose himself, though he had made him perfect, so fare as was consistent with such a creature, determined to find him again, by searching him out through briars, and brakes, and bushes, worse than those Thickets in Paradise, in which Man hid himself after he had sinned. In these thorns Christ was caught, like Abraham's Ram, by the head, whose seed whilst he took hold of, he was taken hold of, and by wicked hands crucified and slain, for bearing witness to the truth. If the Son of God, the Lord of glory hath thus suffered for the Servants, shall not the servants for their Lord and Master? All this he did to set us an example, to take up the cross, whose heavy burden the world will impose upon his disciples sufficiently, though the world like the Pharisee, will not touch it, nor endure the touch of it with one finger.  
Let the world strain at Gnats, and swallow Camels; I am persuaded better things of you, and your worthy family, though I thus speak. For as you have been ever industrious to find the truth, so never wanting to support it, in what shape soever it hath appeared to you, being not ashamed of the Cross of Christ. Now as you have not been ashamed of it, so you must not be dejected under it. Though, I confess, the loss of so virtuous a wife, is a great trial; But to be prevented of her due obsequies, addeth to the affliction; being a custom allowed by all Nations to the dead, except by the Massagetae of Scythia, who eat up their ancestors to prevent the worms; and the Hyrcanians and Caspians, who buried the dead in the maws of wild beasts, and the gorges of vultures, to prevent Funeral charges (peradventure.) As the Bactrians devoured their dead by dogs, kept for that purpose, to avoid all Funeral ceremonies. Which buryals were good enough for them, who neither feared God, nor reverenced Man, who made no difference of a dead man, and a mere Carrion, as some do not of a dead Christian, who dies in hope, and an Heathen that dies without. Whose stupidness neither the examples of Scripture, nor Antiquity, nor laudable Customs, nor the allowance of the State, nor the permission of the Reverend Synod, can remove. Poor souls! What Lethargy now troubles them, being the Liturgy (by them so called) is taken away?  
But this prevention of your Funeral Rites, happened through your love to me, and your earnest desire, that I should do that last duty for your dear spousess. Which prevention I feared, and premonished, though you had the leave of all those that were interessed in the Church. For those few that in your parts disaffect me, are of Ammon's disposition, (it seems) who when he had ravished Thamar, could not abide the sight of her, though he himself had done the wrong. Like an Ape, he would break that glass, which shown him his visage. God forgive the, they have ravished me of my living by misconstructions where I lived many years in good repute (I thank God) taking great pains as is well known, and giving no just offence; what ever some might take through ignorance or ill will, (which never speaketh well) though now some cannot abide to see me, because they see their own ill deeds in me. Which it seems facient iterùm, si se fecisse crediderint, as saith Seneca; hoping to over-awe justice by their violence, and to make Authority, like themselves, take pleasure in oppression.  
But their troubling of me turned to my good, for the Honourable Committee found themselves abused, by their false reports, as well as myself. Now therefore, being I was prevented of preaching this Sermon, by their false suggestions, procuring a Warrant, which took me off as I went before the Corpse, I cannot deny your just request for a Copy of that, which I meant to have said at that time. Wherein you may and shall perceive, how fearful these men were, where no fear was.  
For the false accusation of our endeavour to preach, without the Ministers consent, and the rumour of Soldiers raised to support me, and Malignants gathered together to hear me, was but a ridiculous pretence to get a Warrant to hinder the Sermon, The thing therefore which they feared, was no carnal weapons, but the Spiritual weapons of the true Christian warfare, viz: the sword of the Spirit the word of God, with two edges, and the mutiny which that might make in their own guilty consciences, of which you will find me very tender in this Sermon: (not that I would excuse sin, but) because I would take occasion, from them that seek occasion, to blame my Ministry of spleen or partiality.  
As therefore you have the greatest part in the Cross, and the greatest right to the Sermon, so I pray accept it as a crouch to rest the Cross upon. Remember, that the devil bid Christ cast himself down; worldly sorrow seconds him; I hope you are too wise with Christ, to obey either; much less to vex yourself at those, who do after evil counsel. 
Psal. 37.1.  The fool's sport is to do mischief, for he flings firebrands, and saith it is in jest. Let them therefore walk in the light of their own fire, 
Isa. 50.11.  and in the sparks that they have kindled, they shall at last sit down in sorrow. For the deceitful man seldom roasteth what he took in hunting. Non gaudet tertius haeres. But as the crackling of thorns under a pot, so is a fool's joy, soon in, and as soon out. God knoweth the way of the righteous, but the way of the ungodly shall perish.  
I mean not hereby that you should so carry this wrong, as to be infensible of it. For Ferendo injuriam, fortasse invitas novam: A wrong not rightly carried, may invite another: But so to bear yourself, that Dum non vis calcari, neque videaris posse calcari, as you would not be trodon, so to show yourself above their wretched spleen, by whose teeth a poor wretched corpse cannot pass without being snapped at. But as it was said of Socrates, so let it be of you, who retreating in the rear of his retiring Troops, looked with such a countenance, as put courage in his pursued friends, and daunted his following enemies. Even as a friend of yours, a Commander, did look that day upon the guilty faces of your Funerall-disturbers, whom they answered with making faces, altero ad frontem sublato, altero ad mentum depresso supercilio, by pulling one eyebrow up, and the other down, or else turning their backs. God keep every good man from envy, hatred, malice, and uncharitable men.  
So entreating I may be excused for so long detaining your right from you, which you had received long since in a better character, but that mine adversaries stony hearts, have bred upon me Calculum in renibus, the Stone in the Kidneys; a disease I never knew till I fell into the gravell-pits of their digging, where I have suffered by pain and grief a petty martyrdom.  
But God, I hope, who hath, will still deliver me from unreasonable men, and from every evil way. To whom I commit you, and all your worthy family, resting  
Your devoted servant in Christ Jesus, Benjamin Spencer.   

TO THE READER.  
WHosoever reads this Copy, I suppose will find nothing in it worth so much ado, as Envy made to prevent the preaching of it. But as Envy is a Monoculus, so also, she is suspicious. She had but one eye, and that is a bad one, but many jealousies of those she looks asquint upon. Do not thou look throw her spectacles, and thou wilt find in the Author, rather work for pity, than Envy, and his Sermon rather craving mercy, then deserving malice. Read then without prejudice, this dumb Sermon of his, whom his adversaries account no better of, than a dead dog. Thou needst not think the worse of him, 
1 Cor. 4.13.  nor it. The Apostles were reckoned as the filth and offscouring of all things. And Turks call Christians dogs. And I wonder not when brethren of the same Family are fall'n out, to hear them miscall one another. For from among ourselves must men arise, speaking perverse things, saith S. Paul. Well, 
Acts 20.30.  let them speak, do thou read. It may be Mutimagistri, dumb teachers, such as Books are, may give thee more light than some great talkers. God direct thee, Farewell.   

Errata.  
Pag. 6. lin. 27. r. Cerinthus. p. 15. l. 17. r. Sesostris. p. 22. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 31. l. 26. r. vagula, blandula. ibid. l. 27. r. wand'ring sporting soul. p. 42. l. 23. r. disposal. p. 45. l. 22. r. the Living.   

An Introduction to the Sermon.  
THe Directory, 
His speech intended before naming the Text.  set forth by the Reverend Synod, gives Ministers leave at Funerals, to put the living in remembrance of their duty. And I will do no more. And I hope that will give no offence to any good Christian; since that, is not, to strew complemental flowers upon the hearse of the dead, but will rather prove supplemental ornaments to the living. I therefore being partly acquainted with our deceased Sister's life, and death, and requested therefore to this office by her friends, who seeing her lamp, went not out in darkness, was loath that her earthen vessel should be interred without some light, which might direct others, how to walk from the womb, to the tomb. Leave therefore being first obtained of your Minister, and Officers of this Church, I have thought good to present you, as a subject of your contemplation with such a piece of scripture, as may both answer to our dead Sister, the pattern, and to us, the living portraitures. Which you shall find delineated by Saint Paul himself, Philip. 1.21.   
PHILIP. 1.21. 
For to me to live is Christ, and to die is gain.  
WISE SOLOMON said in the old testament, that this is the sum of all, 
Eccles. 12.19.  Fear God and keep his Commandments, this is the whole duty of man. So I say, to live rightly by faith, and to die in hope, are the two chief lessons of Christianity. But because they under the Law saw Christ like Moses, in a veil, therefore was their lesson legal, Fac hoc, et vive, do this and live. But since Christ was revealed, who is our life, we must find our life in him, that in our death we may find him with comfort. To this tendeth the whole Law and Gospel. For this life was veiled in the old Testament, and revealed in the new. To this life tend all the examples of the Patriarches, Prophets, & Apostles, which were written for our learning, Rom. 15.4. of which St. Paul was not the least, who could aver thus confidently of himself, that to him to live was Christ, and to die was gain.  
This blessed Apostle having saluted this Church of Philippi, with grace and peace, ver. 2. and having showed them his thankfulness to God, and his love to them, for the fruits of their faith, and fellowship of his sufferings, (which he prayeth God to continue ver. 4.5. to the 9) he makes in the next place an account to them of his labours at Rome, and showeth them that the talon wherewith Christ had entrusted him, had increased by his sufferings there, ver. 12. So that many waxed confident, to preach, as well as to believe, ver. 14. though it may be some of envy, some of good will. All which he saith he knoweth shall turn to his salvation, according to his expectation, to magnify Christ in his body, whether by life or death, ver. 19.20. the reason of which confidence, this verse showeth in these words, For to me to live is Christ, and to die is gain.  
As if he should have said, If it please God, that I shall magnify Christ in my body, living Christ is to me my way of living: or my life shall be spent to set forth, or set up the Kingdom of Christ. It is life to me to do his work, as you may perceive it to be expounded in the next verse, If I live in the flesh, that is, the fruit of my labour, viz. To advance the Kingdom of Christ, And to die is gain, because I shall enjoy him for whom I laboured. But this is not so to all, yet to me it is, who desire to magnify Christ, both in my Life and Death, whom I finding to be my life, I know death must needs be my gain; because thereby I receive the end of my hopes, the salvation of my soul.  
There needs no accurate division of these words, only consider these three things.  
First, what is common to Christians, and other creatures, To Live and Die.  
Secondly, What is proper in life and death to a true Christian, besides to others, (viz.) First to find Christ to be their Life. Secondly, Death to be their gain.  
Thirdly, to find the fruit of this assurance, which is included in the word [FOR] having relation to the former verse, which is a resolution to glorify God in his body, whether by Life or Death. Which fruit will also prove this assurance to be good, as all God's graces are proved, or improved one by another. For upon such a resolution a man may well say, that Christ is his life and death his gain. For what life can stir up this resolution in a man, but the life of Christ only? And what advantage are we like to make by glorifying Christ in our bodies in life and death, if death yield not an advantage, when all is lost in this world? But therefore he finding this fruit of resolution, shows the reason of it thus, For to me to live is Christ, and to die is gain. That makes me so bold to do as I say, and because God hath given me grace to magnify Christ, I am no less comforted, for Christ is life to me, and death advantage.  

1. What is common to man, with other creatures. To Live.  First, let us see what is common to man, with other creatures, (to wit) to live and die. This is also common to all men, to Heathens as Christians. To live is no privilege, from the Ant, to the Elophant, every creature can boast as much, a Dog hath his day, a Flower hath its flourish and fading, every leaf hath its spring and fall, and wherein doth a man exceed these, if he do but live? Nay, wherein do not these exceed him in natural life? For they have a certain time of life, man hath not. 
Eccles. 3.1.  He that said there was a time for all things, said not there was a time to live. So they renew their age every year, but man is in a continual decay, or decrease from his very birth. 
Gen. 1.25, 26.  The Beasts and he were made all upon one day, to forewarn him that he became not like one of them. But man remained not in honour, 
Psalm. 49.12  but became like the Beasts that perish. Nay worse, He cometh up, and is cut down like a flower. We scarce can peep out our heads, but Time's Scyth is ready to mow us down, For all flesh is grass, saith Isaiah. It is not so good, our bodies are like baskets of dust, which a little wind can scatter, and all our glory like a bladder of wind which the least incision will soon empty.  
What is there in life to boast of? but either 

A Being,  
A Lasting, or  
A Seeming happy Accident.    

1. Being.  First, for a Being, It is not worth boasting of, every Emmet hath an Esse, this makes a small difference, let Solomon teach them better, who boast of this, Eccles. 3.18. where he wisheth that God would so manifest himself to the sons of men, that they who trust to an Esse, or mere being, might see themselves to be but Beasts.  
Yet some men are infinitely in love with life, why I know not. I think if they found as many checks in it as some do, they would rather cry with Moses and Eliah, 
1 Kings 19.4.  Lord take me out of the world, that I may not see my wretchedness. But it may be they know no other happiness, which makes them dote on this life, like Birds and Brutes, and only dream of worldly felicity, as the jews looked for Christ in a temporal Kingdom, and as the Turks did, and do look for their great Prophet Mahomet, who hath promised at his return to his Disciples the world to enjoy at pleasure, and all other men to be their slaves. A doctrine taken up by some Christians long since, 
Euseb. 7. lib. cap. 24.  as Ebion and Corinthus, damnable Heretics both; and by others of late, only to keep up the lean hopes of their hungry followers, who gape but only after carnal felicity (what ever they pretend to piety) if they can be bewitched by such stuff as this. Poor souls! All this is but an external being, 
Micah 2.10.  which is not the place of your rest, no more than your Lord's Kingdom is of this world. But these kind of teachers have cozened you of your meat, and now for fear like children you should cry, and scratch, they fain would please you with a Puppet.  
Beloved, Believe not every Spirit. 
2 Pet. 2.18, 19 Phil. 3.20  St. jude tells you of dreamers. Be not led by a dreamer of dreams, nor be thou carried away by high swelling words of vanity, by which the hearts of the simple are deceived. Look for Christ your life to appear, but not according to the fashion of this life. Prepare to meet the Lord in the air, 
Coloss. 3.2.  not upon the earth, set not your mind on things that are beneath, but on the things that are above. Let no man spoil you of your reward, by thrusting himself into things he hath not seen, vainly puffed up in his fleshly mind. Let them enjoy their thousand years upon earth, without envy, look thou to enjoy Heaven forever.  
For that thousand years the Millenaries talk of so much, 
Brightman on the Revelation.  taken from Rev. 20.4. is not any earthly Kingdom of Christ with his Saints. Because it is called the first resurrection, and seemeth to entail eternity only upon those who did enjoy it. Which if so, I pray what shall become of the rest of the Saints, who shall arise after the thousand years be past, who maintain the war against Gog, and Magog? Are not they blessed, though they did not partake of that thousand years? Or are these the same Saints, which did enjoy the thousand years? If so, than they must live upon earth more than a thousand years, and so the truth of the 4th. verse will be doubted. Or what shall become of the Saints, who never were beheaded for the testimony of Christ, and yet good Christians? shall not they be delivered from death at the second resurrection, because of the first they could not partake, being no martyrs? Apage. I willtrouble you, nor myself no further, with raking in this mud.  
Yet some love life more than these it seems, who say that an evil Being is better than none at all. First, because (say they) a Being is good, but not being is no good. Secondly, because a being has a capability of exaltation, but not being hath none. Nay, some have been bold to say, that it is better to be in hell, than not to be at all; But there I leave them.  
For Solomon saith that a nonens, 
Eccles. 4.3.  a not being, is better than them both, (viz.) who were oppressors, or were oppressed, though the one had power to do mischief; which is a kind of unhappynes, and the other had no power to resist it, which is a great misery; so ver. 1. Yea, 
Eccles. 4.1.  he prefers it before them that were dead, whom yet he thinks in better state than the living, because, the dead have had life, and lost it: and the living are subject to vanity and mutability while they have it. And Christ himself saith Math. 26.24. It had been better for judas if he had never been born. For certainly, though that Being simply considered in itself, is better than not to be, yet it is not better to be in an evil condition, than not at all; because that which was never had, was never lost, and therefore no grief vexeth one for that; But to be, and to be deprived of a good, is worse than never to have it; Life simply considered, is but a way to death, therefore not to be doted upon.  
The second thing in living to be boasted of, 
2. Length of days.  is length of days, for if there be any good in life, the longer life we have, the better it is still for us: But if nothing but vanity, than length of life is not worth boasting of. Solomon therefore calls life, All the time of thy vanity, Eccles. 9.9. For indeed a man cometh in with vanity, and departeth with darkness; his life gins with sports, and ends with griefs; like Venus' Image, that seemed to smile upon all that came into her Temple, but frowned on all that went out; to show that solace ends in sorrow. Therefore saith that Wiseman, Eccles. 6.3. If a man live an hundred years, and beget many children, and his soul be not satisfied with good, an untimely birth is better than he, because it hath less experience of evil, and more rest. Yet of this length of time many creatures can boast more than we, as the Oak, Stag, Blackbird, and the Raven, Every one of which if Naturians say true, can number hundreds of years, only you will say, they are obvious to chances more than you; yet therein we are deceived, for as a Bird is taken in the snare, and the Fish with a hook, so is a man in the evil day, when it cometh suddenly upon him. Eccles. 9.12. Besides, every creature hath a power to hurt, as well as to help me, and any man that careth not for his own life, hath a kind of power over another man's. Surely then, long life being hazardous, is to live in doubt, and suspend in fear, and therefore not to be boasted of.  

3 Seeming happiness.  The third thing to be boasted of in life, is the Accidents thereof, which conduce to some good in possibility at least, such as is Nobility, Power, Riches, and Friends, all which are subject to a change, or check.  

1. Nobility  Nobility is the finer meal, yet is the Common man and the Noble man ground all in one Mill of Nature. The rich and the poor meet together; the Lord is the maker of them both, Pro. 22.2. And it is a great check to Nobility, that it can neither itself hinder a Beggar from rising from the dunghill to be set with Princes, nor prevent itself though clothed in scarlet, from embracing the dunghill; It is but the moth of industry, and a bank upon which the Beggar rests, or on which the eyes of envy, like the Sunbeams, beat extremely, even to the mouldering of it away to nothing.  

2. Power. 2. Pet. 2.19.  The other accident is Power, which while some men seek, they lose liberty; and while they desire to get power over others, they lose it over themselves; and become servants either to Fame, or Business. In which when they have toiled themselves, it comes to pass that they fall into disgraces, as they first risen by indignities; and though at their first rising they seemed Lords of their Ascendent, yet they prove darkened in their declining. Their standing is slippery, and their failing melancholy; and though their felicity stands much in other men's thoughts, yet they shall not have my opinion to make them happy, because I perceive they are dying every day, but have no leisure to think of it, yet they first find their griefs, but last (if not too late) see their errors.  

3. Riches.  Another Accident of life is wealth, or Riches, which are a strong hold in a man's imagination, yet will prove hardly a ransom for a man's life, 
Pro. 18.11.  sometimes either to the Physician or the Soldier; What happiness is there in that, whose real use is but rightly to leave it? Which whosoever doth not, is but bought and sold with his own money. I am sure the ancient Wise men called them irritamenta malorum, the incentives to evil, and they prove impedimenta virtutum, the impediments of virtue. I confess them to be adminicula vitae, props to this frail life of ours, lest we should loathe it, but not such additaments as may make us love it.  

4. Friends.  Fourthly, Friends, are the last good accident of life, without whom we live like beasts in a wood; they multiply all our joys, and divide our griefs when we impart them; But when I consider amongst so many friends there be so few true, life seems tedious as to jeremy, 
Jerem. 9.2.  Oh, that I had a Cottage in the Wilderness, that I might flee away from the assembly of treacherous men! For men without true friendship, are but like pictures in a room, fair and useless.  
Yet there be other concomitants of life, which seem to give some content; for though all other degenerate, as Nobility into servility, Riches to Beggary, Power into Tyranny, Friendship to Flattery, by which life is imbittered; yet there be virtues which better, and graces which sublime life, to a supernatural condition, even while we live here in this tabernacle of flesh. Yet when I see even these have their mixtures of imperfection, and that the Epiphonema of them, 
Coloss. 1.19.  is above summed up in our mystical head Christ Jesus, under whom, we and they must be reduced; and when I see that many who think they stand, are apt to fall, and with Demas, to embrace the present world, though it may be with David they thought they should never be moved, then do I wish for the wings of a Dove, to flee away and be at rest, for who can set his mind on that which is unsettled? For as life is but mansio animae in corpore, the sojourning of the soul in the body, which is apt to remove: so to live long, is but Remansura, a little longer stay then ordinary, and that in bonds. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the body is but a shackle to the soul. His flesh is called by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lecham, bread, because bread for worms, as Abenezra, and other observe from job 20.23. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Senex is but Seminex, an old man is like one half dead, 
Jam. 3.6.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, generation, is so called, because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an intrusion into the earth, which must have an extrusion. One Generation goeth and another cometh. St. james calls it a wheel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a course of nature, which goeth always round; a thing well observed by a King, that drew amongst others the chariot of Selestris, whom the Tyrant ask what he ailed to look back so often upon the chariot wheel, answered, to observe how that Spoke which is now uppermost, is anon depressed in the dirt; which answer made the Tyrant more mild afterward.  
It is indeed but a vapour, of which there is no hold, therefore saith Solomon, Ne glorieris in crastinum, 
Pro. 27.1.  boast not of to morrow, thou knowest not what a day may bring forth. Being, without well-being, is not worth our desires, we must look to another life, if we desire to see good days, and that is the life Christian, which doth difference our lives from all others, For our life is hid with Christ in God. Coloss. 3.3. and from this life we are denominated, as righteousness doth a righteous man, for as Non vivere sed valere est vita, not to live but to be in health is life, the rest is sickness, and death's equipage: so not to live is a Christian life, but to live godly. God looks Non tam multum, sed quam bene, not how long, but how well we live, there is therefore not only a life natural, but a life spiritual, which prepares us for a life eternal, as the wilderness of Sin, and the Kingdom of Bashan, did lead to Canaan. This is when we lead a natural life after a spiritual manner, as to be a Mary in contemplation, and so anticipate the joys of heaven; or a Martha, by good actions, and so become our own rewarders, by laying up for ourselves a good foundation, against the time to come, that we may lay hold of eternal life, or like Lazarus, to come out of the grave at the call of Christ, or to make Christ our pattern, who hath left us an example, that we should follow his steps, or like St. Paul, to make Christ our life, that death may be our gain.  
So I come to that life, which puts a difference between other men, 
The life different of a Christian.  and a Christian, (viz.) to be their life. Of this St. Paul speaks, who made not the world his life, nor his pleasure his life, but as the work of Christ was his meat and drink, so Christ was his life also.  
This may be understood, Operatiuè, Or Objectiuè.  
First, Operatively, that is, if I live, Christ is my life, by the operation of faith, Gal. 2.20. I live, yet not I, but Christ liveth in me, and the life that I now live, I live by the faith of the Son of God, who loved me, and gave himself for me. For Christ lives in a man by his Spirit, by faith and by love.  
First, by his Spirit, justifying me, that his righteousness is mine in the merit of it; that he hath deserved for me to be held guiltless of all sin in the sight of God; so by his spirit also sanctifying me, to a new and true spiritual obedience: & lastly, 
Rom. 8.16  exciting me by the same spirit, to every good work. To this purpose St. Paul saith, The spirit witnesseth to our spirits, that we are the sons of God. This is Pignus salutis, the pledge of our salvation, 
Greg.  which never goeth alone without the other, for that spirit that gives the pledge of salvation, giveth also the Robur vitae, the strength of life, by which those things are easy which before seemed hard: and lastly, Lumen scientiae, the life of knowledge, which like light doth illuminate what was dark, and produceth what lay hid in our earthy natures.  
Secondly, Christ lives in me by faith, urging me to believe, that by his grace I am that I am.  
Thirdly, He lives in me by love, by which faith worketh me, first, to acknowledge myself to be his in all true obligement, and then to do him all manner of service. Therefore St. Austin prayeth to God, that his spirit may thus live in him, Sanctum semper opus in me spira ut cogitem, suade ut diligam, urge ut faciam, inspire me with thy holy work, persuade me to love, urge me to do.  
And so comes in the second sense of this text, viz. Objectiuè, which I take to be here especially meant, namely, To me to live is Christ, that is, I account my life Christ's, to be spent and disposed of in him, and for him, to be spent in his service, as David saith, Psal. 116.16. I am thy servant. So all the Apostles writ themselves, CHRIST'S and the CHURCH'S servants, the Pope writes himself so, but 'tis merely titular, he Lords it too much over God's inheritance, to be a servant. This is a good Christian compliment, when it is essential, that whether we live, we live to to the Lord, or whether we die, 
Rom. 14.8  we die to the Lord.  
Secondly, To live to me is Christ, if my life be willingly at his disposal, as St. Paul said Acts 21.13. I am not ready only to be bound, but to die for the Lord jesus; so that here we see, if Christ be our life, than our life must be Christ's, the one of these depends upon the other, Christ hath bought us, we are not our own, Glorify therefore (saith the Apostle) God in your bodies, and in your spirits, for they are Gods. We must not live to ourselves, 
1 Cor. 6.20 2 Cor. 5.15  let us first find that Christ is our life, & then the other will be found also, that our life shall be Christ's, for such an unionthere is between Christ and us, as there is between the Head and the Members, the Vine and the branches; If the Body have a living Head, the sense of the Body is derived from the Head, and disposed of to the good of the Head; and therefore here is set down, that Christ is to me life, because Christ is all in all to them that are his, in the flux, & reflux of grace, in the preventing & operating; in the donation, and retribution.  
Quest. How shall I know Christ to be in me, that I may say comfortably to myself, That Christ is life to me?  
Answ. By the Spirit that he hath given us. 1. Joh. 3.24. which Spirit is known by divers motions.  
First, by a purpose to obey God, and an inclination to that purpose; Therefore Christ minded God's work with David, 
Joh. 4.34.  more than his daily food, and he was straitened till that was accomplished, that he was sent to suffer; but you must observe, this purpose and inclination is in us, not only in extremities, as in Pharaoh, 
Exo. 9.28.  while the rod was upon him, he promised fair; but even while we are in health, and have the world at will; God loves to be chosen as freely, as he was forsaken; and it is a great comfort to a man, and a good token of God's spirit, when a man can say, This good I did embrace, and this evil I did forsake, merely for God's cause, without any other respect or constraint, as joseph did, 
Gen. 39 9  How can I do this great wickedness, and sin against God? The Devil (as the Proverb is) when he was sick would be a Monk, (which savours of more religion, than those Monks, who while they be well, will be devils) but being well he was the devil still; so many of us, cry in affliction, and pretend repentance, but the storm being over, we do as he did, that vowed to a Saint, if he came safe to shore, a wax Candle of twelve pound weight, but when he came there, he gave one of twelve in the pound.  
Secondly, The other sign of the Spirit, is to have the mind of Christ, which St. Paul so much urgeth, Phil. 2.5. Let the same mind be in you, which was also in Christ: the spirit of God appeared like a Dove, like a Fire, and like a tongne; 
Mar. 3.16. Act. 2.3.  a Dove, to show simplicity, a Fire, to show ardency, and a Tongue, to show it loved to inform ignorance. So did Christ, he did no harm, but much good, and the zeal of God's house did even consume him, and his tongue never ceased to preach the glad tidings of salvation; see then, if you have pure simplicity, without hypocrisy, zeal without ignorance, or partiality, and a tongue ready to glorify God, then sure Christ is your life.  
Thirdly, the third sign is to love Christ for himself, and all those that love Christ, though I know not their persons, or if I do, yet to love them for this reason only, because they love Christ, Thus we pass from death to life, if we love the brethren. 1 Joh. 3.14. And that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without dissimulation, Rom. 12.9.  
But before we pass to that life, there is a vale of death to be passed, which though it be common to all, yet it is not advantageous to all, but only to such, to whom Christ is life; therefore we will first look upon it as it is common to all, then, how it is a peculiar benefit to some.  
First, Death is common to all, Statutum est omnibus semel mori, It is appointed unto all men once to die, 
Rom. 6.23  the reason is, Man sinned, and the wages of sin is death.  
Ob. But some will say, if man had not sinned, yet he would have died, because no body consisting of elements can be eternal.  
Ans. We answer, that this is more than can be proved, for though it be true according to Philosophy, yet it will make no axiom in Divinity, for we must know that Philosophers spoke according to the effects which sin had brought upon the creature, and to that estate in which the offence left mankind, which sin it may be was unknown to the Philosophers. Besides, we find death to be the issue of sin, And threatened only for sin; and therefore surely had not Adam sinned, 
Gen. 2.17.  he had not been mortal. Besides, a change might have been without death, as we see in divers creatures, the Eagle by casting or breaking off her Bill, the Snake, by shiftting off his old rugged skin, becomes more lively and active. Lastly, the Tree of Life, for aught we know, might be as well restaurative, as sacramental, an help to Nature, as well as a type of Christ.  
Obj. Why then do other creatures die, which sinned not?  
Ans. They are subjected to vanity for our sakes, They were made for man, and therefore for man subjected, 
Rom. 8.20  that man by them might be served, and not starved for want of them, therefore there is no injury done to the creature by God, but by man, when he doth abuse them by cruelty or surquedry.  
Therefore being that to die is common to man, it behoves man to expect it, 
Mat. 24.43  & to suspect it, as a thief that would steal upon him, this contemplation, when it proceeds not from Panic fear, is holy and pious, I mean when I do not fear death so much, as a debt of nature, but as the wages of sin; for so to fear it is childish, for many go out of the world easier than they came in, and the vital parts are not so quick of sense, as other parts are; therefore a religious fear of death is profitable, because it prepares us to die, by making us to cast up our account, and make all even beforehand, 
1 Cor. 11.31.  And to judge ourselves, that we may not be judged; that so as by sin, we have made life away unto death, so by a true preparation we may make death a passage to everlasting life; for, as saith S. Bernard, Cecidimus omnes super lapidem in luto, unde inquinati, et vulnerati sumus, We are fallen upon a stone in the dirt, by which we are both defiled and wounded; we must therefore before we die, be washed in the laver of regeneration, and cured by the blood of the Covenant.  
There be three sorts of People, can never prepare well for death. The first is the Epicure and Socinian, who deny the soul's immortality: such were in St. Paul's time, who said, Let us eat and drink, for to morrow we shall die; 
1 Cor. 15.32.  and though that these thought of no resurrection at all, yet it will not excuse them, who imagine the soul to have no subsisting after this life, as to be capable either of joy or sorrow, and therefore they count the Parable of Dives and Lazarus, 
Jos Stegman. Disp.  not to be a thing propounded in a figure, which may have a corresponding reddition, but a mere fiction, as of the Poets Tartarus and Elysium, whom the Pope's policy in setting up Purgatory will condemn to have lessereligion then himself: these men can never prepare for death, but rather for the continuance of life, because with death their happiness ends, like a birds, or a beasts.  
But this error is confuted divers ways. First, from the very instinct of nature, which desires perpetuity of name, fame, 
2 Sam. 18.18.  and family, which is but the shadow of eternity in the soul; so also because the soul is no bodily thing, and therefore not corruptible, it finds no satisfaction in finite things, and therefore, except it be made in vain, cannot cease to be, till it hath enjoyed the object adequated to it, 
Greg. Nyss.  and then it can neither, because that object doth quicken it the more, for the vision of God is the life of the soul, which vision it apprehendeth, when it is separated from the body, therefore God is said to be the God of Abraham, 
Mar. 12.27  of Isaac, and Jacob, though they were dead, because they lived to him; 
Heb. 12.23  so in the Epistle to the Hebrews, the 12. and 23. there is mention made of the spirits of just men made perfect, which must needs be in heaven, by the sight of God, though their bodies be not yet raised. If we think not thus, how shall we prepare to leave the certainty we have here, to enjoy we know not what, nor when?  
Nor do they rightly prepare for death, who slight it; for it is the King of terrors. It is not putting on the ignorant bravery of a Roman spirit, who knows not what comes after, that gives Death right entertainment. Desperate resolutions, are not heroical Christian virtues. For see revenge of wrongs dares death; a man in grief woos death; and the fear of dying, hath prevented the cruelty of it. Some have died in pitying of others, as some of Otho's friends did. And Christ's Disciples had a touch of this, when they said, (hearing Lazarus was dead) Let us go, that we may die with him. 
Joh. 11.16  Love sleights death. A certain Neapolitan leapt into the Sea, when his wife was taken by Pirates. Tiberius' Graocus having two snakes in his house, male and female, was told by the Soothsayer, that if he killed the female, his wife should die; if the male, himself should: He killed the male, and died first himself. Beauxamonts' wife the Moor, would be buried with her husband. Porcia, the wife of Brutus, died by eating hot burning coals, for grief her husband was dead. But all these sorrowed as men without hope, and did not prepare for death, but provoked him against themselves. Others of the Heathen died with less passion, though for aught I know, with as little hope. As great Augustus, in a fair compliment with Livia: Conjugii nostrimemor esto, vive, & vale: saying, Be mindful, Livia, of our wedlock bands, live still, and prosper. But there is more to be done in this business.  
First therefore, be acquainted with death, by dying to one sin or other that liveth in thee, or by killing that love to the world, ease, riches, friends, which makes death so bitter, as saith Syracides, 
Ecclus. 41.1  O Death, how bitter is thy remembrance to a man that lives at ease in his possessions!  
Secondly, be temperate in all things against this fight. So the Apostle counselleth the Corinthians, 
1 Cor. 9.25  (They that strive for masteries, are temperate in all things) lest when he comes to fight, you are loath to lose your delicates: as many are loath to die, so long as they can but receive meat. These are such who make their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Phil. 3.19.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For banqueting is vinculum animae, the bond of the soul, and the fetters of the affections. As we read of Philoxenus, who would not leave the Polypus his head behind him, though his Physician told him, that what he had eat already, would kill him in seven hours. Many there are, Qui Curios simulant, who seem abstemious a while, (yet scarce a Fasting day) but like the fish Musipula, they suck up their fry again, which they had formerly vomited.  
Thirdly, Challenge death in thy shirt, strip thee naked of all worldly habiliments. He fights but as some Soldiers do, for booty. If he find nothing to spoil thee of, he hath no spirit to fight with thee. Job wooed him to wound him, but he would not. 
Job 4.13  It is our hugging of the world, which makes death violent; and our security, that makes him so eager to obtain a Habeas Corpus. But if he find a man, that, Nil nisi cutem morti concesserit atrae, 
Horat.  who has nothing for death but his skin, he is willing to let him alone, till some better advantage happen to his liking.  
Fourthly, yet do not take deaths part against thyself, by lying at too open a ward of despair. For that is it he would have, and therefore makes thee believe, that he will end all thy pain and grief, shame and sorrows, if thou wilt betray thy life unto him, by some violent death. Whereas indeed, then gins thy misery; for while there is life there is hope. I waited long, and at the last God heard me, Psal. 40.1. Know ye not, that Blessed is the man that endureth temptation? 
Jam. 1.12.  for he shall receive at last a crown that fadeth not away. You must like a faithful Sentinel, wait till your change come. No Soldier is praised for marching without the word of command; nor no Christian, for spending his life, till God take it. I read of a Roman Conful, that whipped a builder for using other timber than he had appointed, though (it may be) more fit for the purpose. If a practical Carpenter, was so served, wanting only the compliment of obedience; what have your pragmatical bvilders deserved, who out of the spirit of disobedience, will have no cake but of Thamar's making, though it prove their own ruin? Well, let us not call death upon ourselves by the error of our lives, but prepare only for it. Dediscas vivere oportet, si discas mori: You must forget to live, if you would learn to die, as Saint Paul did, who said, By the rejoicing I have in Christ Jesus, I thank God I die daily, 1 Cor. 15.31.  
Nor count death evil, as those that die without hope, as one Maecenas, of whom Seneca saith, He was of so weak a heart, that he would refuse no torment, Nec acutam crucem, dummodo inter haec mala, spiritus & vita prorogentur. He was content to endure any torment, so his life might be prolonged. Which, saith Seneca, was pessimum votum, the worst desire and wish, and argued him effeminate and base. Quia distulit id quod est in malis optimum, supplicii finem: because Death is the end of all misery and punishment. Yet the man could not be much blamed, not knowing with Adrian, what life was to come after, whether any, or none: Which made him so discourse with his soul, Animula, vagra, blanda, quae nunc abibis in loca! Little vagrant tender soul, into what regions art thou posting hence? And indeed if we know not that, I wonder not to see folké loath to die; for a living dog is better than a dead lion. But death is not evil in itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not to die is evil, but to die ill is evil. Which that we may not do, we must so prepare ourselves, that we may look back upon our lives with comfort, and forward upon the object of our hope with joy, that so it may prove an advantage to us.  
So I come to the other thing in death, which is proper to a true Christian. (viz.) a Gain. Death is to me a gain.  
Obj. Death is a privation, therefore a loss; How is it then a gain?  
Ans. Not in itself, but in regard of the overruling power of Christ, who hath conquered him, and altered his nature; so that of a privation, it is become but a commutation, from a loss to a gain.  
Therefore those that live to Christ, lose nothing by death, but gain by it. All things else lose by it, as either life, or pleasure, or wealth. But all these are gained by a good man in death: first, life, Christ came, that we might have it more abundantly. 1. Joh. 10.10. And for pleasure and joy, In his presence is the fullness of joy, and at his right hand are pleasures for evermore. Psal. 16.11. And for wealth, there is no want: 
Luk. 12.32  We change a Cottage for a Court, and a Farm for a Kingdom. This is not hard to prove, if we could believe Scripture, which tells us, that no eye hath seen, nor care heard, nor tongue is able to express, what God hath laid up for them that love him. 
2 Cor. 4.17  Saint Paul tells us of a crown of Righteousness, of a weight; yea, an everlasting weight of glory. 2 Cor. 4.17. Now it is not so in this life; For all that we have here, is either toilsome to get, careful to keep, or fulsome to continue with, as Seneca saith of satiety. Cogita quamdiu eadem feceris Mori, velle non tantum fortis & miser, sed etiam fastidiosus potest. A man would die with weariness of reiterating the same thing, though he were neither valiant nor miserable. The best thing here, is of a perishing nature, but our inheritance there, is incorruptible, undefiled, and fadeth not away, and reserved in heaven where there is no fear of robbing, 
1 Pet. 1.4.  or spoiling us of it, either by the violence of the Soldier, or the craft of the deceiver, or the deceitfulness of the Lawyer. But all things here are fading, saving Grace, and yet that hath much ado to stick by us, as saith Saint Paul, I find a Law in my members, fight against the law of my mind. Rom. 7.23.  
Who feels or sees not this decay, except those whose eyes are too much fixed upon the world's toys, whom the god of this world hath blinded? Excellens sensibile destruit sensum. They look too much much on the world, and so are blinded by it. They hold it not at a just distance from God and Godliness, or look not upon it with a right spectacle of God's Word, which discovers to us all her adulterate ware. That is the Reason, why we see not the envy of honour, the allurements of pleasure, the inconstancy of riches, the impediments of Poverty, the tempt of the flesh, the baits of beauty, the infirmities of the body, the certainty of evil, and the danger of losing good.  
What then is all this to what we lose by being absent from the Lord, whilst we are in the body? 
2 Cor. 5.6.  We lose the blessed vision, the sight of God, the presence of Christ, the full enjoyment of the holy Ghost, the company of Angels, and the Society of Saints; all which we know but in part here, but then we shall know, even as we are known.  
To ensure yourself hereof, look you that you have the fruit of this confidence, that Christ is your life, 
The fruit of this confidence  and death is your gain, included in the word (For,) which hath relation to that Resolution, which this confidence bred, namely, to glorify God in his body, whether by life or death, because Christ was his life, and death was to him advantage. And surely, he that desireth so to do, cannot choose but find the other; For Christ being his life, makes him apt to glorify God in life, and in death; And this he resolving to do, must needs produce this effect, that death must be his gain. For he that will lose his life for my sake, shall find it, Mat. 10.39. And not such a life simply; but better an hundred fold in the happiness of it, and for the continuance everlasting.  
The sum then of all is this: Consider we are Christians, which doth give us a right to a better life than nature can, viz. a spiritual life in Christ, and an eternal life with Christ.  
To obtain either of these, we must avoid the voluptuousness of life natural, and let Christ be our contemplation, and his example our pattern. This is in mundo vivere, & vana mundi contemnere; to live in the world, 
Gal. 6.14.  and yet despise it; to use the world, as not using it. The world must be crucified to me, as looking on it as a cursed thing. Totus mundus positus in maligno; and I must be crucified to the world by its hatred of me. So that we must live as Saint Paul directs, our loins girded with truth, lamps burning in our hand, viz. shining in good works; and lastly, watching in devotion, lest we be found sleeping.  
This being done, we may bid death welcome, for he brings advantage with him. And if yet our infirmities present death formidable, Consider, what is death; but a fall to rise like the setting of the Sun, A medicine to those miseries which sin brought upon us. For we, having fallen by sin into all manner of woe, it was mercy as well as Justice in God, to make us mortal, lest we should live for ever miserable, Pluto guessed well, when he said, Death was the Law of Nature. Adrian said better, and more full, that Death was Paver divitum, pauper is defiderium; the fear of the rich, and the desire of the poor. Seneca said more divinely, that it was Finis, or Transitus, an end to the wicked man's happiness, a passage to the good man's blessedness. Death cannot by't Innocence, but smiles upon it. Which made Saint Augustine to say, He desired to see death as Christ had made it.  
Secondly, consider not so much the sears it has, as the joys it brings. It is strange to see, how light they made of it, who had no such hopes as we have, I mean the Heathen. And we that count ourselves the true Israelites, need not be ashamed to borrow a jewel of these Egyptians. Cato sent Caesar word, that he feared more his pardon then his pain. The joys of death are such to those that live well, as that they rejoice, when it draweth nigh: For it is but a sleep, and the grave a dormitory, where men rest from their labours. In vitâ vigilant justi, ideo in morte dicuntur dormire, saith Saint Augustine. Righteous men watch while they live, and therefore are said to sleep when they be dead. A certain wise Roman said, Non puerascam, si Deus mihi largiatur: He would not be a child again, though God would permit it; His reason was, because now (says he) Ex hospitio ad domum discedam, I shall go from my Inn to my home. For indeed, the soul, Non est, ubi nunc est, is not where it would be: It looks ad futura, to that which is to come. And he that doth not, believes not certainly the soul's immortality, nor the pain of death; which being once apprehended, makes us impatient to live in Mesech, 
Ps. 120.5.  and desirous of dissolution with S. Paul.  
Which gain if thou wouldst make of death, die to the world betimes. He that gins a journey early makes a pleasure of it, rather than a pain. Such men are neither ashamed to live, because they have lived well; nor afraid to die, because they are are but going whither they have been always travelling. Remember therefore thy Creator in the days of thy youth, 
Eccl. 12.1.  before the evil day come. Like the Bee and the Ant, let not your provision be to make in the winter. Christ taught us to prevent impediments of safety, when he said to the people concerning the destruction of Jerusalem, pray, 
Mat. 25.20  that your flight be not in the winter, nor on the Sabbath day, because he knew their opinion of the Sabbath, would hinder their flight one way, as the winter another. So provide against this blustering day of death, lest it hinder you in your passage to heaven. In a word, let sin die before thee, and then it cannot follow thee to judgement. Fear not death, but look to the error of your life, break off sin by repentance, and entertain Christ, and death will be found without sting; yea, no cross but a crown, no dart, but a sceptre, shalt thou find in Christ's hand, or an olive in token of our victory. As confidently thou mayst pass deaths teeth, as once Ignat. did the teeth of wild beasts, who said before hand, when he was condemned; I care not what death I suffer, for seeing I am God's corn, I care not with what flail of death he please to beat me out, for I am willing to beground, even by the teeth of these beasts; that I may make clean bread for Christ, who became the bread of life for me. How cheerfully may we then say, Egredere anima mea, egredere: Go forth my Soul, 
Ps. 142.9.  to meet thy Saviour, & with David, pray, Lord bring my soul out of this prison, that I may praise thy Name. And with Saint Aug. Creasti nos ob te, and Lord thou hast created us for thyself, and I cannot be quiet till I come to thee. And then shall begin that heavenly Epithalamium, or wedding song of four parts, sung in Antiphona's and Responsories', The Lamb saith Come, and the Spirit saith, Come, and the Bride saith, Come, and thy soul shall say, Come Lord Jesus, come quickly.  
So did this our deceased Sister, Mrs MARY OVERMAN, descended of an ancient and worthy Family of the Breretons, married into an accomplished Family of the Overmans, with whom though she found sufficiency and satisfaction to her own hearts desire, yet she breathed after another life: Not because she was sullenly fallen out of love with the world, but in love with Christ, as appeared by her dying words, which must eternize her memory, when as a little before her dissolution, this earnest and pious prayer departed from her first, Lord when shall I come and appear before the presence of Christ, my JESUS? Dying MARY it seems by this was ready for living CHRIST, and living CHRIST as willing to receive dying MARY; for soon after, he took her to himself: Who though she was weak in body, yet was she strong in faith and hope; which viaticum she had with her to strengthen her in her journey, and to convey her soul into the hands of her Redeemer. Herein as well approving as professing herself a true MARY, in choosing that better part, which now shall never be taken from her.  
Next to Christ her Head in heaven, she loved her Head on earth, whom God had given her; and like the Turtle, loved her Mate: yet was not like Rachel, importunate for children, nor yet dejected for want of them.  
She spent her time not idly, (as many of her degree too usually do even in these times, whose miseries call to baldness and sackcloth) but like another Dorcas she seemed to those that have seen her constant employment, so fare from being idle, that she was most an end well busied, and full of good works. So that as it was written of the Lady Paula, so it may be of Her too, that she spent most of her time, either in good works, or God's worship. Her chamber was not only a shop of Confection (as the fashion is) but an Oratory for Devotion.  
Thirdly, In a long and tedious consumption, she behaved herself very patiently; and knowing under whose hand she suffered, opened not her mouth in any discontent, and well perceiving it was the Lords doing thus to permit her to suffer, she laid her down and possessed her soul in patience; only with the meek spirit of job, intending Saintlike to imitate him in this her sanctified affliction, in the depth of her consumption, yet in the height of her devotion, applied ever and anon Jobs deploring words to her languishing self, and like him, wholly submitting herself to God's dispoall, said, My months are months of vanity, and sad nights are appointed for me. And at other times in David's words, (for she conversed much with dead Saints, whiles she was living, and had therefore learned to use their language now she was dying) when in his prayer, he deciphered his miseries, that he might the easier implore mercy, Psalm. 31.10. My life is consumed with grief, and my years with sighing. So that as Saint Ambrose said, of one dying of such a disease, so may we of hers, that it seemed a martyrdom.  
Yet was she not childishly afraid of death, nor struggled she much to retain life, as some do, from whom God is feign, as it were, to tear away their souls; but she offered up hers as a free-will-offering, with a contempt of the world, saying, Away with all these things, and with an earnest desire besides to be with Christ, who having been her life, made death her gain. Which Text it seems was some time since her own meditation, as appears by her notes under her own hand, with this her devout paraphrase found upon them, Heaven is my home, I am a stranger here: Which undoubtedly was the language of her heart, as well as of her hand. And if so, what can we less persuade ourselves she is, than what she made herself by her pious endeavours, a true, a very MARY, that is, by interpretation, Excellent. Excellent in Contemplation, thereby anticipating the joys of heaven whilst she walked upon the earth, and excellent in action too, her actions speaking her a perfect servant of the Almighty: And therefore now no doubt after death, a partaker of his glory with her fellow Saints, for right dear in the sight of the Lord is the death of such Saints, so dear that he takes them into his bosom.  
And for our parts, we may say of her, as Saint Hierome said of Fabiola, Ex annulo Ecclesiae monile perdidimus, We, even we have lost a precious jewel out of the Ring of the Church. But lost she is not (I do her wrong to say so of her) whom God hath found. She is not dead, but sleepeth. And her flesh doth rest in hope, that what is sown in weakness shall rise in power, according to his mighty working, who is able to subdue all things unto himself, who bringeth down to the grave, and raiseth up, by whom death is already swallowed up in victory, and so made an advantage to us.  
Thus passed this precious Saint from sickness to perfect health, from weakness to perfect strength, from bondage to perfect freedom, from trouble to perfect peace, from loss to perfect gain, from heaviness to perfect joys. In a word, she is passed from death to life, and from earth to heaven, to be for ever in perfect happiness, where we leave her safe, and come to close with you.  
Now therefore as the death of Christ doth for us make a gain of death; so may the death of good men and women, work some advantage also for us in that point, and so their death may be a gain to us. Therefore Solomon says, 
Eccles. 7.2  It is better to go into the house of mourning, then of feasting, because that is the end of all men, and the wicked will lay it to his heart.  
For when I see a man die, I get this by it, to remember my end also, that my day of account will come too. When I see one die willingly, it comforts me against death, that it is to be embraced rather then seared. If I see one die resolutely, it gives me advantage to be valiant also, and so make the blood of the Martyrs to be the seed of the Church. When I see one patiented in sickness, and hopeful in death, I gain some confirmation of my assurance, that surely there is a reward for the righteous, and the patiented abiding of the meek shall not perish for ever. For I see there is hope laid up in their bosoms, from which Death cannot make them start.  
And thus the dust of the dead is like fresh mould cast into a garden, which makes all things spring the better. Quot justi, tot miserationes, So many goodmen, so many mercies; if they live, to keep off judgements; if they die, to guide us by examples, that they and we may at last meet together in one CHRIST JESUS, who hath left us an example, that we should follow his steps, that he may both in life and death be of so great power with us, that death may prove a gain to us, and we a glory to him.  
To whom, together with the Father, and the holy Spirit, three Persons, and one only true and everliving Lord God, be rendered, as is most due, all honour, and glory, and praise, now and for ever.  
AMEN.   

Memoriale Sacrum. AN APPENDIX TO THE Pious and Learned Sermon OF Mr BENJAMIN SPENCER. To the perpetual Memory of the most Virtuous Gentlewoman, Mrs MARY OVERMAN, Who departed this life, to live with the Saints, on a double Saints day, being that of S. Philip and Jacob. BEING A Speech written, not spoken, by her sorrowful Husband, THOMAS OVERMAN.  PROV. 10.7. 
The memory of the just is blessed: but the name of the wicked shall rot.  PSAL. 112.6. 
The righteous shall be had in everlasting remembrance.  
164●.   

Memoriale Sacrum.  
To my friends at the Funeral, not at the Sermon.  
YOu all had, I Confess, (dear friends) upon the sad occasion of this Invitation, an undeniable Civil Right to this Funeral, not Factious Sermon, falsely so christened by some ill-meaning men, who would give it no other name, before it went to Church, or the Pulpit, but what a factious Conventicle begat, Which it seems has this privilege (unknown till now) to miscall any thing. And since Innocence never is in greater danger, then when Detraction acts its part against it, be pleased now to see, what would not then be suffered in your hearing, this dumb Sermon speak, both for itself, and your deceased Sister, a choice young Christian, silenced by death. Whose blessed innocence, hath made her uncapable of speaking here, but by a proxy; who being dead, yet speaketh, by her surviving husband, her proximated friend, by God's appointment. Who, as he must not be injurious in the least respect, to a deceased loving Wife, (that being wholly inconsistent, with his last duty to her, to whom he must ever owe a precious memory) so must he now publish, to the impartial world, that she had an unquestionable right, as dying a Christian, to a peaceful burial. For, as she lived in faith fixed, so she died in the full hope, of a very good Christian. What Antichristians then were they that hindered it, I leave for you to judge.  
I will therefore crave leave to be at this present what indeed I am, your sorrowful Historian, yet my history must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sad glad relation of this our sister, who is now gathered to her heavenly Father. I have therefore first presented you with the Sermon itself, which was then suppressed, but not obliterated as you may perceive, you need not fear what Faction saith against it, here's no such infection. The Sermon you shall find attend the Text, and the occasion only, and after take its leave of you. So that all the way, till it bring you home, it will entertain you with no other discourse but the lively Character of a true Christian, dead to the world betimes. And the example of our deceased friend will do no less. A good, and full account she made of that precious time God left her here, which you will plainly perceive, both by the rejoicings she had in her well-spent life, and with firm hopes in earnest of a full assurance of a comfortable death. And withal, have her dying example for your living pattern, which will guide you like wise, how to make up your accounts well, that you may be happy too, when ere you go hence, and be no more seen; which we all sooner or later ineutablie must. So that it highly concerns us whilst we are here, to make good our accounts first, if at last we would not miss of that happiness of good Christians. And blessed be God, that of his fullness, this our deceased sister did receive grace for grace; Who driving on towards the mark of her high calling, and aiming at perfection, went on from one degree of grace unto another, till glory came upon her. So that we doubt not in the least measure of her fullness of glory, whither she is gone.  
A Progress you shall see she had, and that in goodness, being well acquainted with that truly divine maxim, That not to go forward is to go backward, and not to thrive in goodness, not to be good at all. But she stood not at such an unhappy stay, for I may safely affirm, that piety throve with her even from her infancy, humility with either, both striven to outstrip each other, neither came to full stature, yet perseverance crowned all. She well knew she must carry her goodness to the grave, if she meant to go to heaven. For without holiness, no hopes of that happiness, to see the face of God.  
Minority and Sanctity do not usually meet, yet here both; we see a young Woman dead to sin, and ready for death, which is no less admirable than rare.  
A reason than you see I am ready to give you of our good hope we have of this dead Sister, 'twas such indeed, of which we need not be ashamed, no more than she was. So truly lively, that I may confidently say, The just man's, and the just woman's hope were here all one. Her end then, must needs be like his. I will therefore first show you how she led the life of the righteous, and next, how she died the death of the righteous too. And this task I shall truly perform, if you please to consider with me, First, What she did.  
And in this I must bear her witness, that in all her actions God had her early day, for in them she constanstly looked heaven-ward first, and let religion in. Full oft have I been an eye-witness with joy, of her constancy in reading, nay and in writing too, some divine tract or other throughout the day, to exercise her hand, as well as heart, and both to God-ward, thereby on earth, to train herself for heaven. And to my knowledge, who have perused her pious papers since her death, both these were daily busied, and piously lifted up, her heart in ejaculalory devotions, and her hand in devout transcriptions. So that nor here, nor else where neither, is any handwriting against, but for her. Who was so sincerely constant in all her devotions, that she seldom, I may say, never, willingly miss her duty to God in prayer either in closet, Church, or family. This was her piety to God. And for the prosecution of the duty or obedience to her Mother, I have veiwed the deep impressions of it long since, & to express it, will give it you, in her Mothers own phrase, as near as I can, as she was heard to utter this spontancous good testimony of her: This dutiful daughter was always won by love, not fear, and that by a motherly admonition only, but never did I force her to her duty by a severe correction. So that conclude of her we may justly from these good premises, That the innocence of her nature, made this meek reverence, coupled with love, not fear, in her behaviour to her mother.  
Give me leave yet farther, to go within the sphere of mine own knowledge in her due commendations in some other relations. Her love and loyalty to her husband, with whom she ran a five year's race, so even, that I may justly say, we were true yoke fellows, and good fellows well met. Our loves were reciprocal, and equally swayed us both, till Death dissolved this Gordian knot, and left me alone to mourn for this lost Turtle. For though this match on earth, was made in heaven for her, she rested unsatisfied, till she reached heaven to obtain a better, which will admit of no divorce by death: where married now she is, to that eternal Bridegroom of her soul, Christ Jesus. Stay here with her feign I would, but I must leave her to go on.  
This Jewel had more Diamonds which did adorn her, other spiritual graces which were resplendent endowments in her: I will make them transparent.  
God had given her that discreet piety in her deportment, as that she constantly held a respective carriage towards her superiors, a friendly correspondency towards her equals, being ever ready to pleasure all, and loath to offend any. A love she bore to her kindred, both natural, and adopted, and an innate courtesy to all she knew. Besides, she had Sobriety and Moderation in herself, and lastly, Modesty and Humility in the possession of all these. All which deserve our Commemoration, Imitation, and Admiration also: Hereby adorning not herself alone, but spreading the pious care of her parents in her religious education. And thus you see how in all relations, she ran the course of her health constantly well. So that by this time I hope you are resolved to say what you see, That she led the life of the righteous, and all good men will be glad thereof.  
I shall now draw on my Speech towards her better end, that you may not doubt but that she died the death of the righteous too: And indeed her last end was like his, in perfect peace. For having thus wholly dedicated her first fruits of sanctity to God by a pious life, her next study is to triumph in the assurance of a comfortable death, endeavouring thereby to adjoin herself to him, who is become the first fruits of them that sleep: Nothing doubting, but as she was God's servant on earth, so to be his Saint in heaven. It should seem, sickness was to this good woman no other than as indeed it is, Deaths elder brother. For, Omnis passio being Janua lethi, every pain giving to the soul of every Christian, an Item of his mortality, she began to think with herself, what she afterwards felt by experience, that her Consumption might crack her earthen vessel, and reduce her to her first principles. Whereupon she gave that attention to sickness, which sick Hezekiah gave to Esaiah, she put her house in order that she might die, and so composed herself wholly in heavenly meditations, the better to prepare her soul for heaven, as well as her body for death: Seeming thereby to say, Quo propinquior morti, eo latior: that the nearer she was to her dissolution, the firmer she was in her resolution. Et vicinior coelo, longior à terrâ: the nearer she was to heaven, the farther her thoughts were from the earth.  
In her sickness, being often asked, How she did? she still answered, Not sick, as if then she would thank God for being heartwhole. And having laid one hand on her heart, and lifting up the other heaven-ward, said sighing, I am oppressed; yet thy grace (Lord from above) gives no room to sickness. Each day was to her a new life; and that daily life but one continued sickness, ever in a Consumption, and decaying daily. Yet had God so sanctified this her tedious visitation, that she did every day promote her own good by it; in so much that it did rather improve, then impair her: for it did not only draw her nigher to her end, but to God also. So that it seems this furnace did but refine her from her dross, and purify her for God himself. Death came not to her more sudden than expected; not feared, but embraced, yea earnestly desired. For being conscious every day, what might befall her ere the next, betaking herself at last wholly to her bed, she doth likewise to her continual prayers. Which she ceased not, till herself ceased to be. And having now armed herself for death, feared no more to go to her grave, then to her bed, since she was certainly assured, both tended to her rest. When she lay down to sleep, she thought it her last, knowing then only she should truly be at rest, when she should be no more here. And having obtained the end of her dying prayers, and of her never dying hopes, having thus set her house in order for a more durable repair, sweetly composeth herself for death, and falls asleep in peace. When she awakes again, she will account her life not continued, but restored, which she was ascertained should be made good to her at the Resurrection of the just. And thus our friend sleepeth.  
Now blessed be the God of peace, who gave her his peace so abundantly both in life and death. For she being one of Christ's disciples whilst she lived, took her Master's legacy he left his Saints on earth to heaven with her. Where she enjoys, God the Father of peace, her Redeemer the Prince of peace, his Angels, her fellows, the messengers of peace, and heaven her inheritance, the place to perfect peace, as well as her. For in the presence of all these must needs be the fullness of peace; else in a word we know not what it is, nor what she has. Yet this we know of this dear Saint our Sister, A peace she had internal and external too, even whilst she lived here, and they are good forerunners of that eternal in the heavens. Where to be sure it concerns them she be at peace, who were the uncivil disturbers of her Funeral Rites, or they might fear thence a sudden requital for those disturbances.  
However: such is the Saints insuperable happiness, not to be touched with things below. And such is hers. Who though she might not be permitted to go down to the earth her Mother in peace, no more than so me of them, yet can she not be hindered from sitting down in peace with those holy ones in the bosom of her Father which is in heaven. It is enough then that God has placed her in so serene a Region, as that she is beyond the sphere of malice, (though not to envy, yet) to reach her bliss, or to molest the quiet of her better part. No wonder then this young sweet Saint hasted thither, whither her early perfections did convey her timely holiness, being to God most acceptable. Yet did she stay God's leisure here, and went not hence without his great Commission, till patience had her full effect in her, and sealed her up for heaven: Where now her innocence and patience, have captivated death in perfect triumph. And this may comfort us who here remain behind her, that God in his due time, will silence such who ere they be, who thus like foul-mouthed earthworms, not Christians, fasten their teeth, Caniball-like, upon a dead corpse.  
However yet, such times we live to see,  
Depart in peace we may, not buried be.  
But God forgive them, (I do) this unseasonable malice to my dearest spousess, whose death gave life to this Funeral Sermon. Yet you will find, as it is in the natural, so in this spiritual body; this pious Sermon, it could not quicken, except itself died first. It did so: for it lay speechless, and so dead all this while, and now it lies in thine own power, by God's grace assisting, to let it quicken both itself and us. Nay, let the power of God accompany this power of godliness, we need not doubt its fruitfulness: but expect rather a very plentiful harvest, even from those envious men, who plucked these ears too soon. So fare were they in practice from his precept, who bade them let even the tares grow until the harvest. So hope we will, and pray we must, that those rude hands who would not let alone a peaceful Sermon, may yet at least reap something better by it, than the shameful fruits of their inhumanities' from it. However, here it is, a Treatise I may say able to rectify those spirits of contention and blind zeal which led them thus to violate the dead, even before they could come into their dormitories. And now they have the Sermon in their eyes, and at their hand when ere they please to take it. They cannot say, but that they have it ready, to convey it to their hearts, one way or other, if God have not denied, or they refused humility, to entertain it. Else I am sure, it cannot prove to the living a dead letter, but serve to quicken them, as well as bury her, which was intended. The press must be the Preacher, and as it falls out anticipate the Pulpit. This now, supplies that then. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I confess no good decorum here. Yet let it not trouble thee (good reader) in order unto truth, to see it come to light in such disorder. Let this content thee, Truth hath so prevailed, as that it comes at length in greater power. Ready for birth this Sermon was before, yet it has gained perfection by staying in the womb, and here that presseth forth in greater strength which was suppressed by some mistaking men, even at the Pulpit. Yet this must I say, had we had the happiness to have heard it from the Author's lips, we had met with Chrysostom's lively voice, and golden mouth, in the delivery, which would have moved us more, yet writing teacheth more. This giveth thee leisure for thy contemplation, and leave thou hast to boar thine ear and tansack thine own heart when ere thou wilt. Words spoken, have their wings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though never so eloquently or aptly spoken. And though like apples of gold in pictures of Silver, they do too nearly resemble those apples of Sodom which turn to nothing with a touch, and do too often teach but for one hour: But he that writeth seems to teach for ever. By voice we profit those in compass only; by pen, those at the greatest distance, yea the yet unborn. Which consideration moved me with so much zeal, though little skill, to pen this Funeral Oration, in honour of my most beloved Spouse, who though dead, justly bespoke this blessed memory of herself in the sad heart of her surviving Husband, who hath no better Trophy to erect, worthy so much virtue.  
And if in this last duty to my dearest, I seem a passionate admirer of her, I have reason to appear so; And you must pardon me to take my leave with some solemnity of that same house wherein did lately dwell that soul, which was indeed the soul of my contentment. And you may well conceive none else knew how to value this jewel so well as did the owner: who must acknowledge it no low-prized happiness to have enjoyed the society of so sweet a companion. Yet if you think I glory too much in this particular, I must tell you, as concerning myself, I do not glory, but in the Cross of Christ, who was pleased to take from me this crown of my rejoicing upon earth. But I must remember myself, and not dwell too long in this kind of speech. Only thus I leave her, the joy of my life is gone before, and I must be patiented till I can follow after.  
You all see by this time, That as Samson did with honey, so have I all this while done with my speech of this blessed woman, imparted some of her spiritual endowments, that you also might have a taste of her heavenly consolations.  
And now to you, my loving friends, will I address my speech: Yet first, present you with the Sermon: Ye had had it sooner, had the learned Author enjoyed his wont health, to have transcribed a Copy. It is now at last in your possession, you have had it long enough in expectation, and you deserve it now. You traveled for it first, since thirsted for it, and now at last 'tis come home to you, to make amends for your lost journey then. I cannot be so inhuman to the dead, nor yet so injurious to the living, as to defraud either of their due. Nor shall it ere be said, I engrossed that to myself, which did so truly belong unto you all. You all did honour me (I thank you) to follow the body of my dear Bed-fellow with solemnity to her bed of rest; But see what happened, (to my greater grief I speak it, for it added much to my affliction then) you were dismissed without your spiritual banquet. Uncivil men despoiled you of your Feast, and having fasted from it ever since, you needs must have it now: And here it is. Fall to it when you please. I do persuade myself, you came so well resolved, as that you meant to profit by the dead, why should I frustrate this chief end of yours? I need not, others did, who promised well, but ill performed it. They spoke of peace, yet would not let it follow her to the grave.  
If to excuse themselves, they ask, What profit is a Sermon to the dead?  
I must answer, it is the business of the living, who were by them defrauded of this excellent Sermon: wherein the Prophet ezechiel's dead and dry bones are gathered together to a happy Resurrection, Death itself enlivened by the pious Author's eloquence, into a profitable life: By whose skilful guidance thou mayst be instructed so to live, that thou shalt never die; and so to die, that thou shalt live for ever. What kind of Adders than were those, who did not only stop their own, but others ears, against the voice of this wise Charmer here? Who, how injuriously he was accused, upon suspicion for this Sermon, has by the publication of it, made you judges, and the world besides.  
And now high time it is to close with you, (dear Mother) and to remove my foot a little from this house of sorrow, at least from the depth of it, to comfort you. And you will give me leave to say after the story of so much goodness eminent in our departed friend, we have something to rejoice in, in the midst of all our tears, that she both lived and died so exemplarily well.  
It hath pleased God indeed, to call you and me in a more especial manner to the house of mourning. A sad truth, if we consult with flesh and blood only. God hath of late deprived us of a very near relation to each of us; You, of an obedient daughter in her youth; Me, of a bosom friend too soon. Both these were dear relations in our affections, which having had a Benjamins' portion in our love, must needs have the same proportion in our sorrow for her loss. I can no more forget my wife, than you your daughter. I must acknowledge, the separation of an obedient daughter from an indulgent mother, to be cause sufficient of lamentation: yet you will pardon me if I say that I have more. If you consider us in those sacred bonds wherein heaven had joined us, where I met with so much mutual conversation and affection, with such an union, that as living I could not overlove, so neither now overgrieve the separation. The tribute of my tears must needs be larger then, who bear a larger share in the same loss.  
But we will not vie tears in this sad contention, but rather strive to bear ourselves as Christian Mourners, Not so full of tears, as hope. She died in hope, let us mourn too, as for our Friend who is but gone before to that place of joy, whither we hope, to follow her in God's due time. He only make us ready as she was, and then we shall not need to fear our Masters call, how soon or late, soever. So shall not death overmaster us, but we shall conquer it, through him that took away its hurtful sting. And let us now remember, all tears are wiped from her eyes, why should ours then, stand full of tears for her? If all her sorrows be fallen asleep and buried in the grave, Why should ours live too passionately to bemoan her? Let us not then drop a tear more here, but rather lend each other both our hands to help us bear this weighty cross between us. I must confess, no crosses do so much affect us as those which tear away the things we dearliest love, and when the chief object of our affections is taken from us, a general lamentation follows it through all the powers both of soul and body. We cannot suffer it to be divided from us without abundance of tears. I need not apply it.  
Yet must I give my Soul this consolation for the loss, (If I do not so miscall the blessed death) of my dear Spouse, she is not dead, but sleepeth, And if no more. I may think further, Worldly occasions have many nights separated our bodies, when the next morning has rejoined us; and it is but one night, one short night of this dull life she shall be from me, when the morning of glory shall appear, we shall appear together. And since this comfort of my life could not here stay with me, this comfort is my stay of life, that a little time of patience will bring me to her.  
And for you (dear Mother) the Argument is as good: you may mourn excessively, as David did for Absalon; Yet you must expect a loab to chide you for it. So much the more, in that David had more cause to bewail his Absolom, than you, your Mary, he knew not how God would deal with that rebellious Son, but you cannot doubt but he has dealt well with your obedient daughter.  
My advice therefore to you, shall be no other than this in brief, neither too much to remember, nor altogether to forget so good a daughter. Can she not have died, it had been worthy of wonder, not at all that she is dead.  
I might save you, and myself this quere, Whether we loved her, whom we lately have forgone? and could we love her, and not wish her happy? Can she be happy, and not die? God gave you this daughter as a gift, and me this wife, and he hath again taken her as his due, may he not do with his Theodosia, his own gift, as he pleases? It was jobs saying in the midst of all his losses, The Lord giveth, and the Lord taketh away, blessed be the Name of the Lord.  
In all afflictions, we must consider, both what we have lost, and what we have left, and bless God in every loss that we have lost no more, having so many things to be deprived of.  
'tis some comfort in calamity not to be altogether miserable. And it is as much as we can expect whilst we are here, to part with our earthly happiness by degrees, 'tis but a kindly passage to those eternal ones above: which will sufficiently recompense all our losses here below.  
This must be the consideration which in this, and the like occasions must satisfy both you and me.  
For any other satisfaction, we must not expect. Nor must the denial of that Christian solemnity, which was designed for her more honourable interment afflict or trouble us, we know the times, and men. And if we look abroad, we shall behold great, noble, farnous persons, thrust into their graves with lesser ceremony. And we must not think much to sympathise a little with the disquiet of the times.  
And if yet any be so censorious, to look upon this speech, or that Sermon with an ill aspect, in respect that it is now made public; It suffices me that I have hereby given my chief friends their own content, which is my duty. For sure I am, they were sufficiently discontented with what befell at the Funeral. And I have hereby decently interred my dear Wife, (having no either way left me to perform it) as became the last duty of an affectionate Husband. For till now, she was buried in silence, whom no man can blame me if I perpetually speak of, as well as continually remember. And I must further profess, that both the Preacher, and myself, have modestly and truly deciphered her proper Character, as became her by the law of Christianity to be reported of.  
If now all this virtue and goodness make thee (whoever thou art that readest) press forward to the same practice, Thou wilt sufficiently justify the justness of this true, though ceremonious commendation.  
And you my friends, as you will acknowledge, that I have thus but paid the honour I owed to her beloved ashes: So you will confess yourselves honoured, by the interests and relations you once had, to so deserving a Saint; And for her sake, retain with love, the ancient respects and friendship, to her, lately beloved Husband, and still, your friend, and Servant,  
THO: OVERMAN.  
FINIS.