THE SAINT'S EXPECTATION AND REWARD A SERMON AT THE FUNERAL of that Learned and Faithful Minister of Christ Mr. THO: WIBOROW June 10th 1652.  
Preached at Enfield in Staffordshire, By MICHAEL THOMAS Minister of God's Word at Stockden in Shropshire.  Mark the perfect Man, and behold the Upright, for the end of that man is Peace. Psal. 37. 37. The Righteous shall be had in everlasting Remembrance. Psal. 112. 6. Blessed are the Dead that die in the Lord. Revel. 14. 13. 
LONDON, Printed for Humphrey Moseley, and are to be sold at his Shop at the Princis Arms in Saint Paul's Churchyard. 1655.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Epist. Pet. 3d. chap. ver. 13. Nevertheless we according to his promise look for new Heavens and a new Earth, wherein dwelleth righteousness: 
THE first word of this Text invites us to look back to somewhat that went before, at the third Verse, the Apostle gives a prophetical caveat concerning a sort of scoffers that should come in the last days, mockers at Religion, not only bending all their wit and learning to dispute against it, but deciding those that spoke of the coming of the lord Where is the promise of his coming, say they, ver. 4. 'twas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Aretius, a mocking, and scoffing question, which argued not only the proud wickedness, but the deep security of their hearts. Now against these Saint Peter bends his main forces, and in this Epistle stirs up his dispersed Countrymen the Jews, to stick close to that Doctrine which was delivered by the Prophets and Apostles. For assure yourselves (saith he) that as this World had a beginning and once perished, so hereafter it shall have an end, and whatsoever these scoffers think, be consumed with fire. Verses 6, and 7. Neither think ye this time long a coming, for though it seem so to us, it is otherwise with God. Deo nihil est aut prius aut posterius, say the Schoolmen, Gods actions are not measured by the rule of time, those things which are past and future are present to him, for one day is as a thousand years, and a thousand years as one day ver. 8. 'Tis the patience and long-suffering of the Lord which doth as it were set back the clock of time, that we might take the advantage of the means, and opportunities of grace, to repent and be provided against that day cometh: For come it shall, and that suddenly, as a thief in the night, ver. 9 and appear it shall, and that terribly, when the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat: verse 10 but howsoever this universal combustion shall ruin the frame of this world, and involve those desperate wretches in it, that rest their hearts upon it; yet to us who have obtained the precious faith through the righteousness of Jesus Christ, it shall not occasion the least trouble; let the foundations of the Earth sink away under our feet, let our habitations totter about our ears, let the air fail our nostrils, or the Heavens to give us light. Nevertheless we according to his promise look for new Heavens. & seq.  
This Text in the general purpose, and design of it, presents to us this observation. That a righteous man hath both helps and hopes to depend upon, when the whole world fails him. A Doctrine very proper and necessary to be discussed in these sad times, we see by sad and daily experiences, that the tenure of our Earthly poslessions is fickle and uncertain, those Tabernacles of our flesh wherein our souls dwell are continually decaying and mouldering away, and therefore the spirits of holy men had need to be supported with their future hopes, by the consideration of those glorious Mansions that are preparred in Heaven for them. And when I have discussed this general observation, I proceed to speak of these five particulars.  

First, that the Estate of a Christian in this life is an inheritance: 'tis not in possession but in reversion. Expectamus: we look for.  
The second is, that this inheritance will certainly devolve and fall to him for his Evidence, for it is God's promise: We according to his promise look for.  
The third is the substance of the inheritance. Heaven and Earth.  
The forth is the quality of the inheritance. New Heavens and a new Earth.  
The fift is the excellence of the inheritance, wherein dwelleth righteousness.   
I shall guide your Christian attention through these particulars, and collect thence such notes of as may be proper to ourselves, and suitable to this present occasion.  
I begin with the general observation. That a righteous man hath both helps and hopes to depend when the whole world fails him.  
'Twas a blessed Metaphor which the Holy Ghost put into the mouth of St. Paul, Pondus gloriae: When he said that our afflictions are but light, because there is an exceeding and an eternal weight of glory attending on them, for were it not for that exceeding weight of glory, no other weight in the world were able to turn the scale, or weigh down those infinite weights of affliction which oppose us here; we read in the book of Exodus that God sent upon Pharaoh pestem valde gravem, a very heavy pestilence, 9 3d. in the eighth chap. Mus●am valde gravem. God called in but the fly to vex the Egyptians, and even that fly was an heavy burden to them. The distressed Church of the Jews complained Lament. 3. that God aggravasset compedes, had made their fetters and their chains heavy to them, and the workmen in the harvest. Math. 20. complain that they had born the heat & burden of the day. David and Solomon both cried out and said, that this work is vanity and lightness when we see all is weight and burden, and heaviness and oppression; what man that lives may not say, and that truly, trouble and heaviness are fallen upon me, so that were there not a weight of future glory to counterpoise it, we should all sink into nothing.  
And that which multiplies the sadness of this consideration, is, that still the best men have the most heavy afflictions laid upon them. No sooner do we hear God say of Job that he had found a just man, one that feared God and eschewed evil, but immediately God grants a Commission to Satan to bring in the Sabeans and Chaldeans upon his servants and cattle, fire and tempest upon his children, and loathsome diseases upon his body. Although God gave that testimony of holy David, hat he was a man according to his own heart; yet we may read several crosses that befell him in the miscarriages & disobediences of his Children. Yea, our blessed Saviour himself, of whom God testified at his baptism, This is my beloved Son in whom I am well pleased. Yet we find that beloved Son led up by the spirit to be tempted in the Wilderness. Math. 4. Afterward you may hear God ratifying the same testimony at his transfiguration. This is my beloved Son in whom I am well pleased, and yet find that Son forsaken of his Father, and given over to Scribes and Pharisees, and Publicans and Herodians, and Priests and Soldiers, and People and Judges, and Witnesses, and Executioners, and he that was called the beloved Son of God, and made partaker of the glory of Heaven in this world, in his transfiguration, was made the sink of all corruption, the receptacle of the pollution of all the sins of the world, as if he were no Son of God, but mere man; as if he were no man but a contemptible worm: such is the miserable condition of mankind: As though the greatest weakness in the world were man, and the greatest fault in man were to be good. Man is more miserable than any other Creature, and good men more miserable than any other men.  
Solomon speaks of a sore evil that was under the Sun, and this was it, that all things come alike to all, that there is but one event to the righteous and to the wicked; in times of common and public calamitity when God plaits an overflowing scourge for a Nation, 'tis oftentimes seen that some stripes do light upon the backs of the righteous: Good King Josiah slain in the wars, aswell as wicked Ahab; and this is an evil of vexation, because sometimes weak Christians are offended that it is so, and the glory of God seems to be obscured, when it is so; but yet God, who best knows how to repair his own honour, suffers and appoints it so, that the just and the unjust are wrapped up in the same judgement together. The Corn you know is as much beaten in the thrashing as the chaff, or the straw is: and the just are as much chastened in this world as the unjust; of which proceed of God, Aquinas gives this account, All things, saith he, happen alike to all, quantum ad substantiam bonorum & malorum, sed non quantum ad finem: In regard of the substance of good and evil, so all things happen alike; but not in respect of their end; because righteous men by these visitations are humbled, and brought into the way of blessedness, whereas by them wicked men are hardened, and go on more stubbornly in the ways of their iniquity. God's purpose in sending out these messengers of wrath, is, but to declare his indignation against sin; and when his children perceive that sin is so odious and contrary to his nature, they grow by degrees into the same hatred and detestation of it: and then it is that the Lord takes them into his especial protection, and will be their help and comfort when the whole world fails them.  
And this was that privilege which the Prophet David sang so triumphantly, Psalm 91. Who so dwelleth under the defence of the most high, shall abide under the shadow of the Almighty. The Argument of that Psalm, says Musculus, is the confidence and affiance of a righteous soul upon God; the particulars of every confidence, holy David describes from the first to the fourteenth verse; under these metaphorical terms, of a secret place and a shadow, are set forth the care and providence of God: as if David had said, 'tis true, that troubles will befall the people of God, but God hath a secret place to secure them; the fire of tribulation may be kindled round about them, but God hath a shadow to refresh them, be the judgement of what nature soever, God hath suitable deliverances for his people: are they in poverty or nakedness? the Lord will cover them with his feathers; are they sick and sore at heart? he hath healing under his wings; are they pursued with the sword? the Lord will be their buckler; are they afraid of the pestilence? that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the LXX read it, that evil Angel, that destroys evening, and morning, and at noon day, yet it shall not come nigh his dwelling; thousands shall fall upon his right hand, and ten thousand upon his left, but the Lord shall give his Angels charge over him, to keep him in all his ways. And all these deliverances David found in himself, and declares, that God fashioned him in his Mother's womb, and took him thence, and was both his hope and his help afterward, he did often break the snare of the hunter, defeating the malice of Saul and the rebellion of Absalon, and carried him through divers tribulations, and at length laid him in his grave, full of days, riches, and honour. The holy Scripture abounds with examples of this kind, that God hath been a shield and buckler to his people, and hath satisfied them with long life and salvation, that have put their trust in him.  
And for the great comfort and encouragement of his people, the Lord hath told them, that he will be a father unto them, see Psalm 103. Like as a father pitieth his children, so will the Lord pity them that fear him. See Malach. 3. 16. They shall be mine, saith the Lord, in that day when I make up my jewels. In that day, That is, in the day of trouble and desolation, when the Lord shall put a difference between the righteous and the wicked, in that day they shall be mine, and that love and favour which a tender Father showeth to an obedient son, so will spare them. Why? they are my Jewels, saith God, my precious Treasure, & though like Jewels, they may have flaws & faults in them, and yield not that brightness and lustre they should do, yet I will cut them, and polish them, and lay them up in the Cabinet of the grave, and bring them out on the glorious day of resnrrection: but because of the two parents, for the most part, the love of the Mother is most tender; therefore it hath pleased God to ascertain his people of his tender care over them, even in that notion, Isa. 49. 15, 16. Can a Mother forget her sucking child, and not have compassion on the son of her womb? If she could, yet I will not forget thee. But what is there provided to keep them in God's remembrance; I have graven thee upon the Palms of my Hands, says the Lord there: That phrase, says Alvarez, imports perpetuam recordationem, a constant remembrance, never to be blotted out; as we use to say of a thing that is nigh, and near to us, pro manibus est, it is at hard: But there is more in that phrase then so; there are some Divines conceive, that our Saviour now in the state of glory, retains the scares and wounds which he received in his body here on earth for the redemption of mankind. 'Twas the saying of Saint Cyprian, The Lord Christ, saith he, doth st●ll retain the print of the nails in his hands and feet, that the offering up of his body for a sacrifice, might every day be as powerful in the sight of God, to appease his wrath towards mankind, as it was on the day of his passion. Ostendit filius patri vulnera, says Aquinas, Christ shows his wounds to his father, and they are as so many wounds pleading and making intercession for penitent sinners. So that these words, that God will remember his people more tenderly, than a mother can her child, that the names of his Elect are written in the palms of his hands in such bloody characters, that no time can deface: how strong an argument may this be to every Christian, that Christ will be a friend, and stick to him when the whole world shall fail him?  
Saint Ambrose observing those many names and relations, by which the Lord is pleased to own his people, breaks forth into this meditation, Omnia Christus est nobis, Christ is all in all to us. Is thy conscience wounded, Christ is a Physician; are thy sins many and grievous? Christ is righteousness; dost thou walk in darknesser Christ is light; wouldst thou go to heaven? he is the way; dost thou fear death? Christ is the life. Vide quot titulorum generibus tui gratia Christus insignitur, says that father: See how many names and titles Christ takes upon him for thy sake, who in his own Essence is but one God, that in all the changes and chances that may befall us in this life, we may have some name and notion of God to lay hold upon, and to sustain us in the day of adversity.  
But some carnal heart perchance may say, if the Lord be the help & the hope of his people, how is it that they are oftentimes brought into such straits, that they know not which way to turn themselves; we might satisfy this and the like objections, if we would but consider of these things: First, it is very meet that every child should honour his Father, that every servant should glorify his Master: In the afflictions of his holy ones, the Lord lets the wicked see, how much they will suffer for his sake, and not forsake him, that they will not leave their integrity, though they lose all the world beside. Dost thou still retain thine integrity, says Jobs wife to him? Dost thou fear such a God as hath stripped thee of all thy earthly comforts? Oh, says Job, shall we receive good from the hand of the Lord, and shall we not receive evil? The Lord gave, and the Lord hath taken away, blessed be the name of the Lord. Again, it is not meet that children and servants should receive correction from their Parents and Masters to remember them of, and to obtain them in their duty. Secundi successus abducunt a Deo & sanctimonia, says Hyperius; prosperity and happiness do estrange or hearts from Godliness, and slacken us in all duties of devotion. this corruption, David acknowledged in his own nature, Man being honour, hath no understanding: And further, Before I was afflicted I went wrong, but now I will keep thy testimonies: The Vine will grow empty and wild except it be pruned, and so will the best man except the Lord sometime shake his rod over him. Irascitur Divina Benitas in hoc soeculo ne irascatur in altero. Almighty God will be angry with us in this world, that he may favour us in the next, and in mercy corrects us here, that he may not consume us in vengeance hereafter.  
And thirdly, It is not meet that every one should wear the badge and cognizance of his profession. Luther was wont to say, Qui non est crucianus, non est Christianus: He that is not crucified to the world, & the world to him, is no Christian and some stories tell us, that the primitive Christians had an Hieroglyphic, Crucem coronatam, a Cross with a Crown upon it, & it had this inscription. Tolle crucem 〈◊〉 ●●bere coronam, you must bear the Cross if ye would wear the Crown● if we be the members of Christ, we must conform to our head, & partake with our fellow members, we must not expect that God should strew carpets for our nice feet to walk into Heaven, and make that way smooth for us, which all the Patriarches and Prophets, and Apostles, and Martyrs, yea and Christ himself found so rugged and bloody; the gate of Heaven is straight, and we must strive to enter into it, we must be disposed and prepared in mind, cheerfully to part with any thing we enjoy, when it shall please the Lord to call for it; This is the race we must run, this is the course we must finish, and yet we may not say within ourselves, this is an hard saying; are these the helps and hopes that a righteous man hath to depend upon whent he world fails him; surely we mistake ourselves if we look for any other, for the estate of a Christian is an inheritance, his happiness is not in possession but in reversion, which is the first of those particulars I propounnded to consider when I had handled the general observation.  
Expectamus says the Apostle, there are some better things we look for then we possess here. I am persuaded a great part of that trouble that befalls the children of God in this life ariseth from a mistake, because our Saviour says, that the meek shall inherit the Earth: therefore when meek and holy persons are driven from their house and home, when their earthly possessions are taken from them by violence, hereupon they are cast down and troubled, as if they were at once oppressed by men and forsaken of God: but this I say is a mistake. Righteous men look upon the world as if it were their own, when they have a good title to it, yet they have the least share in it: the wealth of a Christian is not in possession: 'tis true what Solomon says, Wisdom is good with an inheritance; that man that is Dives and Lazarus too: He to whom God hath given both riches and religion, wealth and grace to manage it, goodly and fair is that man's lot God hath done so to some, but he doth not promise to do so to all, when the Sons of Zebedee were presented by their mother to our Saviour's favour to sit one on his right hand, the other on his left in his Kingdom, they received no other answer but this, can ye drink of my Cup, that is, can ye suffer with me? can ye pour out your blood for the profession of my Gospel: The Crown of of Martyrdom was all the honour which our Saviour offered to those ambitious Disciples. Our Saviour told Pilate that his Kingdom was not of this world, our estates then lie not on this old earth, but in those new Heavens that we look for Neither do we find in Scripture that the Saints held by any other tenure: Saint Paul says of Abraham, that he did but sojourn in Canaan as in a strange Country: he and his Children dwelling in Tents, for he looked for a City that had foundations, whose builder and maker was God: So Jacob describes his own life, and calls it but a Pilgrimage. So David confesses that he was but a stranger and sojourner as all his Fathers were: from whence proceeded these humble acknowledgements of these holy men but from this consideration, that their estates were an inheritance, which as yet they were not in possession of, but 〈…〉 assure themselves of the reversion; and this note may 〈…〉 things.  
First, if the Lord have given us wealth or other accommodations, or contentments in present possession, it should move us to thankfulness How much are those men bound to God, to whom he hath given the Earth in possession, and Heaven in reversion? how should they endeavour to honour the Lord with their substance, who hath obliged them by so many mercies? And secondly, patience and contentedness are virtues that are required of those that are poor in this world; that man is too covetous that will not be satisfied unless he have Earth and Heaven too. Let us consider ourselves, that while we are in this world we are heirs indeed, but in our nonage, we have a title to any good thing this world hath or the next but God who is our Guardian hath it in his hands, and allows only something for our present maintenance, but when the few and evil days of our pilgrimage be expired, than we shall possess a City that hath foundations, which is purchased and prepared for us, and which shall extremely be estated on us, for the evidence we have to show for it is God's promise, which is the second particular we are to consider. We according to his promise look for new Heavens and a new Earth.  
Man hath divers ways and means of apprehending things, that which we apprehend by sense we call our knowledge, that which we know by argument we call our reason, that which we know by trial is our experience, but that which we receive for the authority of him that delivers it is, called faith. God hath promised eternal life to all them that are in Christ Jesus, of this the authority of the word of God informs me, and my faith pitches upon it and there it rests. It was well said by Theophylact. Orationis fundamentum & basis est Fides. Fidei vero Dei promissio. The foundation of prayer is faith, for without faith prayer is ineffectual: but the foundation of our faith are the promises of God in Christ Jesus, and God was pleased to take that way of assurance for the comfort and support of his people. So St. Paul expresses it, God being willing to show to the he●rs of his promise the immutability of his counsel, confirmed it with an Oath. Only for this reason that we might have strong consolation, such a consolation as will be a Tower and Fortress of defence: such a support as will hold up our heads amidst the raging floods, either of worldly afflictions or Satan's temtations; For all the promises of God are Yea and Amen in Christ jesus, whatsoever the Lord promises shall certainly come to pass; Heaven and Earth shall pass away, but his word shall not pass away. And therefore if we would advise sound for the good of our souls, we should endeavour to be familiarly and intimately acquainted with the promises of God. 'Tis reported of one of the Rabbins Saadiah, that he could tell how often every letter in the Hebrew Alphabet was used in the whole Bible, and such knowledge argued great study and meditation in the Scripture. The troubles of a Christian heart are very many, both for number, variety, and bitterness, and there is only one ingredient that can sweeten them all, and that is the promises of God. Can we remember what the Lord promises, that the seed of the righteous shall be blessed: that the Lord in his holy habitation will be a Father to the Fatherless, and a Judge of the Widow: to set those that are solitary in families, as it is, Psal. 68 5. There is marrow in that promise, sufficient to strengthen every Christian heart, that doth digest it by faith: can we remember it, and not be comforted? or who that considers those words of Saint Paul to the Ephesians, That the Lord is able to do exceeding abundantly above all that we can ask or think. Eph. 3. 20. Here's a large patent for comfort, when trouble and anguish comes upon us, when all our affairs for this life are in a desperate and forlorn condition, when matters go so ill with us, that we know not which way to turn ourselves: if then the Lord should put us to our choice, and bid us bethink ourselves, and ask for those things which we conceived would be most comfortable to us; yet the Lord is able to do exceeding abundantly above all that we can ask or think: the Lord is not only better able to provide, but he knows what is better for us than we ourselves, and will in due time administer it abundantly to all those, that cast their care, and rely upon him. He is the Lord faithful and true, that keepeth covenant and mercy with the righteous, and their seed, and that never turns his face from them whose eyes are towards him. Forasmuch then as the Lord hath passed his promise for all things, both of this life, and that which is to come, let us treasure up in our memories a plenteous store of these precious promises, that in all the troubles and disquiet of our hearts, we may have a cordial ready to revive our fainting spirits: What though we be harrowed with oppressions, and racked with persecutions? What though our estates be taken from us; nay, suppose the fire were kindled that must dissolve the world, or death ready to dissolve us, yet what can discourage us if we believe this promise, that a new heaven, and a new earth are provided for us, and shall everlastingly abide with us, which is the next particular, and calls for your Christian attention.  
But I foresee neither the time nor your patience will admit to consider these particular branches of the Text apart, we are yet to speak of the substance, and the quality, and the excellency of the inheritance of righteous men, but of these, much need not, neither indeed can be said: I know that some interpreters have made this text the foundation of that question, whether after the general dissolution of these heavens and elements by fire, there shall result new heavens and a new earth out of the ashes of the old world: there are great Authors on both sides, and 'tis not for me to put in my head among the wise, as the proverb is, being mindful of what Peter Martyr speaks in this question, In re●●●m dub●a nil pertin●●●ter est assere●dum: In such a doubtful case, we must not determine ra●●ly: It may be sufficient for us to know, that in these new heavens and earth there is that joy and bliss, which no tongue can express, nor heart imagine, 'tis the business only of our faith to believe that great goodness of the Lord that we shall see in the land of the living. Saint Peter tells us 1 Pet. 1. 4. That our inheritance in heaven is incorruptible, & undefiled, and such an one as 〈◊〉 not fade away. Pareus gives us a criticism upon the place: that term in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we read incorruptible, he conceives should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indiminishable which term would much advance our heavenly inheritance; we observe of earthly inheritances, how great soever they be, they do not wholly descend upon the heir; the more children their are in a family, into the more portions must the inheritance be divided, and every division is a diminution: But this inheritance which Christ hath purchased for us, is given whole and entire to every son of God. Tanta est singulis, quanta est omnibus, says Saint Augustine, every blessed soul enjoys the whole heaven, and all the comforts of it, which are the rather enlarged, by the multitude of those that partake of them. And again, it is such an inheritance, wherein dwelleth righteousness. 'Tis a nice, but a profitable note, that both Beza and S●rrarius make, conceiving the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to refer rather to the persons than the place, they render it thus: We in whom dwelleth the righteousness of faith, look for new heavens and a new earth: And admitting of this translation, it may rouse our souls and consciences to consider, whether true and saving righteousness dwell in us or no, for 'tis that only that must give us title to that inheritance. Saint John in the Revelation tells us, that there shall in no wise enter into the new Jerusalem, anything that defileth, or worketh abomination, or marketh alley. Holy persons we must be, as we hope to ascend into the holy hill of the Lord. Or consider the words as we read them, that righteousness refers to the place, and even that will exast the excellency of it: Here in this world, righteousness doth but sojurne, there it dwells; here it hath but a Tabernacle, there a Mansion; here it is mixed with manifold infirmities, there it is perfect, and in the greatest eminency; here but in some, there in all; here but for a time, but there for ever: The unrighteonsnesse of this present evil world, makes all those that belong to heaven to desire to be dissolved: These are those days in which we may take up that cry of David, H●lp Lord, for the godly man ceaseth, and the faithful fail from among the Children of men; they speak with vain tongues, and slattering lips, and double hearts, and are full of all unrighteousness: So that we may say, Blessed are the dead that die in the Lord, they do not only rest from their labours, but are secured from all violence and unrighteousness, they neither know nor feel the evils that are done upon earth. Into which blessed state, our confidence is, the soul of our Brother here disceased is translated, in the honour of whose memory I must yet beg a few minutes, to show you in how many respects he was an example of the Text, and both in life and death, a very eminent practiser of it.  
I remember what Pliny said of Antoninus, Pictores pulchram absolitamg, faciem raro nisi 〈◊〉 pe●us effingunt: An exact and comely face is seldom drawn, but with some disadvantage. Persons of great parts and gifts cannot with sufficient right and justice be represented by one of meaner abilities: I may say of him, what Nacianzen said of Saint Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here wants his own tongue, to speak his own stor●; that elegant and pious tongne, which you have so often heard resounding the praises of God in this place. Yet since David tells us, that there is an honour due to all the Saints of God, to such as live and die in his holy faith; and since Providence put me upon the work (for I sought it not) as I loved and honoured him living, it is some addition to my sorrow for his death, that I cannot discharge this funeral rite in a measure answerable to his just desert: In that great variety of graces which shined eminently in him, I cannot tell which to select and present first. It was the Fate of this reverend person to live in such times, wherein this Prophecy of Saint Peter in this Chapter, was overabundantly fulfilled: He foretold, that there should be scoffers and jesters in divine things, in matters appertaining to God and religion: For now in these days, excellency of wit, lies in profaneness, and he is reputed a good spirit that dares abuse God and holy things; that person is esteemed good company, who by his scurrile wit, makes his company the worse, or keeps them from goodness: This being the air and complexion of the wit of these times, I have been both an eye and ear witness, that profane wit hath oftentimes been a matter of vexation to him, but never of mirth that I could perceive. It pleased God to carry him through various fortunes, and yet to support him with cheerfulness, and a true Christian constancy in all. It was an inverterate disease, no calamity of these times, that occasioned his death: He hath given many testimonies of his firm faith in the Doctrine of our Text, that a righteous man hath both helps & hopes to depend upon, when the world fails him; He saw, and had experience of many failings in the world, and worldly things: His estate failed him, which in the beginning of these troubles was full and plentiful: His friends failed him, and proved unfaithful: His health and strength failed him, and let his body fall into his grave like ripe fruit from a tree: and in all these deficiencies and faultrings of the world, he bore up a true Christian head, glorifying God in great patienee and integrity, submitting to his holy will, aswell in his losses as in his gains, blessing God, both when he gave, and when he took away: He made the only right use of all his afflictions, by considering that they were sent to teach him holy obedience, to fear God and to eschew evil, in which important lessons, he was so good a proficient, that like a dutiful servant, he had learned to carry the Cross of his Master Christ Jesus after him. Those staunch and reserved affections which he had to earthly things, did abundantly testify that he placed his wealth and treasure in his reversions in heaven, not in any thing that he did, or could possess here on earth, he accounted himself but a stranger and a pilgrim in this world, and therefore was content, though his Tabernacle were pitched and removed in divers places: He was assured, that God in his good time, would provide an hiding place for him, either on the earth or in the grave, supporting himself with Luther's holy resolution: 〈◊〉 〈◊〉 Calo, aut sub Calo, that he should either be under the protection of heaven, or in the possession of heaven: His hope and belief in the watchful providence of God was always strong, being rooted on that immovable foundation, the promises of God, of which he treasured up such store in his memory, that he could at any time look a danger, or death in the face. No doubt the contemplation of his Celestial inheritance, those new heavens, and new earth whereof he is now possessed, did ravish his soul with an holy thirst and longing after them: for the joy that was set before him, he could endure the cross, and despise the shame, and suffer the contradiction of sinners, in high charity commending them to the mercy of God, in that prayer, Father forgive them, for they know not what they do. And lastly, as if he had been of Beza's judgement, in the reading of this Text, that none but new creatures should be admitted into these new heavens, his heart was set upon righteousness, endeavouring always to keep a conscience void of offence towards God and also towards man. Piety, and learning, and modesty to meet in one man was hard and rare, and these met in him; his piety appeared in his care for God's true worship, and in a discreet zeal for his house; he had a desire to bring all men into that way, which in his conscience he thought would lead to heaven. Nazianzen complained of some that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fit their faith to the times, and so make it as Saint Hilary censures it, Fides temporum, non Evangeliorum: a Faith moulded to the humour of the times, not according to the Doctrine of the Gospel. He was none of those his care was to please Christ, and to preach him; so that to the last gasp' he was constant to the worship of God, and faithful in it▪ For his learning, I must profess myself an incompetent censor of it; so fare as I was able to judge, he deserved the name of Tri-●or, aswell as Quintus Ennius, he understood those three languages, Greek and Latin, and Hebrew, in a good measure. In answer to Aaron's Urim and Thummim, there were written and combined in his breast, Sci●ntia, and Conscientia, Learning, and integrity; he was able both by his learning and his life to confound the adversaries of the truth of Christ: These were the evidences of his righteousness towards God; and for his righteousness towards man, I am confident he might have gasped out the Prophet Samuel's challenge, Whose Ox, or whose Ass have I taken? Yea, and added that of Saiu Paul, I have wronged no man, I have corrupted no man, I have defrauded no man, I have coveted no man's silver nor gold, nor apparel; he was contented with such things as he had, remembering that promise of the Lord Let your conversation be without covetousness: for I will never leave you, nor for sake you: It pleased the Lord to raise him friends and supplies even in his lowest state, whose charity and compassion no doubt the Lord will both remember and reward, when they shall have most need of it. And in great testimony of his love and care over him, the Lord was his shield and buckler when both the Sword and the Sickness raged round about him, and hath brought him to his grave in peace, in a good old age, where we are now to dispose the remains of him, till the consummation of all things, when it shall please God to say, Come again ye children of men; and collect the bones and dust of deer and divided friends, and unite them together in a blessed and glorious resurrection.  

The speech at the grave.  
Well-beloved friends we are met here to pay those Christian respects which we own to the corpse of our deceased Friend: the bodies of Christians are the members of Christ, yea, they are the temples of the holy Ghost, and are therefore in a decent manner to be interred and laid up in their long home the grave. This reverend brother of ours was a Preacher while he was living, and now, though dead, is preaching to us his farewell sermon, and his Text is Hodie mihi, cras tibi, this is my day of burial, to morrow may be yours. The Lord in the death of every man performs the desire of Dives in the parable: He sends one from the dead to admonish us that all flesh is grass, and the glory of man but as the flower of the grass, to remember us of that irreversable statute, and the penalty of it that it is appointed for all men once to die, and after death to come to judgement: 'Tis not the least of the Lords mercies when he will convey the consideration of serious matters to us in such obvious and familiar notions, to remember us of our frailty and mortality, and make the grass of the field a lookingglass wherein we may see ourselves, and learn that as every g●●sse of the field proves, there is a God that made it: So every grass shows what man is, and that there is a God that will turn him to destruction. Some Authors have told us that a swarm of bees fight, are no way sooner appeased then by throwing dust amongst them. Mankind is a swarm of Bees that busy themselves and buzz about the World, and are too often fight and quarrelling, and an handful of dust taken into serious consideration, would quiet them all, dust is the emblem of man's original, and his end, from whence he came and to what he must return: Dust hath a medicinal quality to cure all the diseases of the soul, especially the tympany of pride: When hair is sweet through pride or lust the powder doth forget the dust, we should not so far disparage the workmanship of God as to mend our faces by art▪ if we did consider that ere long the dust of the Grave would spoil our complexion: when Saint Augustine stood by the Temple of ●ulius Caesar, He cries out, Ubi nunc pulchritudo Caesaris: what is become of Caesar's goodly person? he spoke it not by way of triumph as insulting over the ashes of that mighty conqueror, but to convey an instruction to all mankind, that were every Son of man as comely in person and as great as he, as high in arms, and as glorious in honour; yet his foundation is in the dust says holy Job, and must say to corruption, thou art my Father, and to the worm, thou art my Mother and my ●ister. Though our bodies are as I said the temples of the Holy Ghost; yet they will come to delapidation, and moulder into rubbish and dust; our bones will be scattered about the graves mouth like so many chiphs of a man that heweth wood, and our dust may perchance be mingled with the dust of the high wa●, the materials of our bodies which we so love and pamper now will be trodden down, like the mire in the stre●t if we would every one say, and say often to ourselves in those words of Job. The grave is ready for me, I am now in the beauty and flower of my youth, but know not how soon I may be cropped and whither; certainly such meditations would make much for the advancement of piety in all our ways to remember our end, and so to live every day as if it we●e our last day. There passes a story of Ben Syra a jew, that when he was about twelve years old, he requested his Tutor to teach him the law of Moses He answers, Child you are to young to learn or understand that Law: but the child replies, Sir, I have 〈◊〉 in down in the Churchyard among the graves, and I find that many are dead who were not so tall nor old as I, and I would be loath to die before I had learned the law: this jews child may teach us Christians a good lesson, to take heed we do not die before we have learned the Law of God, and that danger we can no other way avoid but by meditating in the law day and night, and by making the statutes of the Lord our guide and counsellors.  
I am so charitable as to think that the confluence of friend and neighbours to this funeral hath no other design but to honour the memory of our reverend friend, and let me remember you of one point of honour ye may do him, which perchance you think not of, that is to become his converts, that at the last day when he shall arise, he may present himself and you before the Lord, and say, these are the children which I have begotten in my ministry, these are those souls whom I have instructed and confirmed in the faith, these are they that in life and death have held forth the testimony of Jesus Christ, this were truly to honour him, to make him shine like a star of the first magnitude in the firmament of glory. And let this funeral solemnity give you occasion when you depart hence to say: Mr. Wiborough did me much good while he lived, but more when he was dead, the sermons that I heard from his mouth wrought much upon me, but his funeral sermon more, when his breathless corpse preached to me, and bid me prepare for my dissolution, when his dust spoke to me and bid me bury all those sins whereof he reproved me in the grave with him: so great are the respects and affection which this Gentleman did deserve of us all, that I think you could be as well content to hear more of him as I to speak, but I must conclude with that of Nazianzen, the Sea saith, he doth not need the rivers that yet run into it: so neither doth he need mine or any others praise, he hath fought the good fight of Faith, and finished his course, and is now gone to receive his Crown of righteousness, as for his body we commend it to the grave, beseeching the Lord to sanctify this and all other spectacles of our mortality to us, and by them to teach us so to number our days that we may apply our hearts unto wisdom.   
FINIS.