THE Saint's Entrance into Peace and Rest BY DEATH: As it was held forth in a SERMON Preached at the Funeral of that Honourable Statesman, and ever to be valued Father and Lover of his Country, Sir WILLIAM ARMYNE Baronet One of the Members of the High Court of PARLIAMENT. In the day when he was buried with his Fathers, being honourably but mournfully attended from LONDON where he died, to Lenton in Lincolnshire, where he was interred, in the Ancient Sepulchre of his Ancestors, May 10. 1651. By SETH WOOD preacher of the Gospel at Lenton REVEL. 14. 13. Blessed are the dead which die in the Lord, for they rest from their labours, and their works follow them. LONDON Printed for Robert Ibbitson. 1651. Imprimatur, Joseph Caryl: 3 June 1651. TO THE Honourable my very Noble Friend and Patron. Sr. WILLIAM ARMYNE Baronet, one of the Members of the High Court of PARLIAMENT. SIR, I Never thought myself worthy to be the Author of any thing fit for the Press, and but that your request, with some others of your Family hath the force of an absolute command, with me, I should rather have suppressed this, then Published it; for I must confess, if ever I was unfit to bring forth any thing for all the world to look on, it was at this time, when I was so overwhelmed with astonishment, and grief for the Death of your dear Father, that I was not likely to come at any thing fit for so great a Service, in the midst of such a deal of lumber and confusion of thoughts as then was with me. I never thought jingling wit proper for a Sermon, especially a Funeral Sermon; lightcoulored silken wit is not suitable to line mourning with; I desire no more trimming for a Sermon then that beauty of speech which Solomon mentions Prov. 25. 11. Words fitly spoken, and in due season, at which I doubt this discourse hath not arrived, yet because it came at your call, and was calculated for your service, and the service of your Noble Family and Kindred, be pleased to own and patronise both it, and the Author, who is Sir, Your very humble Servant. SETH WOOD The Saint's entrance into Peace and Rest by DEATH. A Sermon Preached at the Funeral of Sir WILLIAM ARMYNE Baronet. ISAIAH 57 2. He shall enter into peace, they shall rest in their beds, each one walking in his Uprightness. THE Prophet Isaiah the Author of this Prophecy is styled by some the Prince of Prophets, or the Princely Prophet, and not unworthily, if we consider these three particulars. 1 His Princely Parentage, 2 His Princely Employment. 3 His Princely Style. 1 His Princely Parentage, For all the Ancients conclude, that he was of royal extraction, his father Amos being the brother of Azariah King of Judah, and this gave the more credit and advantage to his Embassies, which were many and honourable. For 2 His Employment was Princely, being Prophet to five Kings, Vzziah, Jotham, Ahaz, Hezekiah, Manasseth: The holy Writ mentions four of them, Isaiah 1. 1. and it may be counted the last not worth the mentioning, because as Historians say the Prophets suffered Martyrdom under him. He lived sixty four years a Prophet, it was a long time for a Prophet to live under five Kings of such different tempers, especially being so zealous a Prophet as he was, who lift up his voice like a Trumpet; yet he lived to be God's Trumpeter sixty four years, to a perverse people; and alarmed the Nations sharply in the name of the Lord, till at last he fell under Manasses Whip-saw, for under that Tyrant was he sawn in sunder as the Jewish Rabbis tell us. 3 His Style, and matter of his Embassage was Princely, none of the Prophets had so clear, and so much discovery of the Gospel of Christ as he; some of his Chapters are all pure Gospel: John among the Evangelists, and Isaiah among the Prophets, breath most, and sweetest of Christ; if you observe through his Prophecy, you shall find such lovely Metaphors; such welcouched phrase, such spicy breathe of the Gospel and Kingdom of Christ, as will speak his Style heroic. So that all the Prophets, were God's Heralds, and Isaiah the Prince of Heralds. The words I have mentioned seem to be his sorrowful contemplations, upon the death of some good man, or some number of good men, which were at that time taken away; for though he be observed to be the most consolatory Prophet of all the rest, yet Isaiah himself will write lamentations upon the departure of the righteous, as we must do this day. It is not very improbable, that these were the Prophet's meditations upon the death of that good King Hezekiah; for he lived to mourn twice for the death of that good man: Once, when he brought him the sad message of death, and knew no reversement; and again, when the renewed lease of his life for fifteen years was determined; or whether many other good men fell with Hezekiah, for ordinarily such good fruit ripen and fall together: And it may be God was Arking the Noah's of that age, that he might bring the Flood of his wrath upon that ungodly generation, for so the Prophet plainly hints in the verse before my Text, verse. I: Now the time when the Prophet declares this message to the people, was when they were grown very wicked, both people and their guides, spiritual and temporal; as appears in the latter end of the 56 chap. vers. 9 At which verse best Textuaries will have this 57 chapter begin, and so make it one entire Section with the words of my Text. Where you shall find the people grown very lewd and profane, and all upon the frolic humour of eating, and drinking, and making merry, verse 12. of 56. chapter: and surely they thought the Prophet an unwelcome, if not an uncivil Messenger, to come in with his Deaths-Head, as if he meant to garnish their well-furnished dishes with dead men's bones and grave-wormes, when they were in no disposition to hear such Lectures: but for all their mirth, it is very sad news he tells them, and he must tell it them, the Righteous are taken away, & the omen is worst; evil is to come; God hath housed his children in his heavenly Goshen and let them look for a storm; the pillars of the house are taken away, & the hand-writing upon the wall is, that their jovial Kingdom is departing from them, Evil is to come; and though they will not consider it, nor the death of the Righteous, yet God will, and provides rest and peace for them; when they shall have anguish and disquietness: the Saints mourning shall be turned into peace, when their laughter shall be turned into mourning. He shall enter into peace, etc. Interpreters vary much in the version of these words, having much ado to deliver the original of its genuine meaning in any other language; for the Hebrew words are often found to put on their sense so curiously and subtly, that it is much ado to strip them to their naked signification in another tongue: but all agree in the substance, that peace and rest are the issues of death to the Righteous. The first part of the verse is very near the original in our English rendering, as you read, He shall enter into peace, they shall rest in their beds, or couches; for the latter part I should rather incline to Marlerate and Oecolampadius, who render it, each one walking before God, than to Junius who renders it, each one walking in their uprightness, as in the Text, and they may be easily reconciled, for he that walks before God, walks in uprightness for ever. The strength of these words is a very full description of the blessed estate of the Righteous after death, and because it might be an abundant cordial to meet with all those discouragements and contempts they found from wicked men, as supposing them to perish and be taken away, and so cut off from all joy and comfort for soul and body: therefore the comfort is proportioned to both, here is peace for their souls, and rest for their bodies. He shall enter into peace, viz. the righteous man; and they shall rest in their beds, viz. the merciful men, as in vers. 1. Now the peace must needs be something above the rest, because the fruit of it is walking before God, which is the beatifical conversation of Believer before God for ever. There are many small branches in my Text which might be found bearing here and there an apple worth your tasting, but the principal bearers that are heavy laden with fruit are these two. 1. Death lets the Saints into soule-peace. 2. Death puts the Saints outward man to rest. I'll begin with the first of these observations. 1. That Death lets the Saints into soule-peace. Obser. 1 Death is a dark entry, but it leads the Saints into glorious rooms; Death is a black cloud, but the Sun of Righteousness is behind it, and will shine through it, and conquer it. I shall take leave, that I may make the best improvement of this truth for your advantage, to propound three particulars for further consideration. 1 I shall show the Nature of this Peace. 2 I will lead you to the Fountain of this Peace. 3 I shall give you the Sweet of it in some application. First, for the Nature of it, and because a cluster of Canaan's grapes, is the best demonstration of the fruitfulness of the land; and that Scripture phrase best sets forth Scripture things; I will give you two or three expressions of Scripture as a taste of the fruit and peace of that good land. This estate of peace to the souls of Saints is termed in Scripture. 1 Abraham's bosom, 2 Paradise. 3 New Jerusalem. 4 The Lords Joy. 1 It is termed Abraham's bosom, Luke 16. 22. The Angels carried Lazarus into Abraham's bosom. I will not contend whether this were a parable, or a real story; though it be but a parable, it helps us to thus much; That the Saints are hereby designed after death to a blessed lodging: for the bosom is the place where love lodges her children; and heaven is called Abraham's bosom, because he was the father of the faithful on earth; and as all the gathering of the faithful was to his bosom on earth, so it shall be to him in heaven, and so to Christ: and that which is most observable is, that the Angels are the Masters of Ceremonies to this blessed entertainment, and do wait on the Saints souls to their lodgings of peace. 2 This Peace is termed Paradise; This night shalt thou be with me in Paradise, saith Christ; not that there is any such thing in heaven as a carnal Paradise, and pleasure, but that God would have us judge of our future happy estate, by the things we are aptest to understand, Now Paradise on earth, was all created glory in its virginity, before sin had committed a rape upon it; much more undefiled peace and glory, shall we have with Christ; for in that paradise Christ will be the tree of life, and there the serpent shall never enter. Paradise was the garden of God, where his desire was to the works of his hands; and heaven is such, where he delights and walks with his children for ever, with me in Paradise, saith Christ. 3 This estate of peace is called the new Jerusalem, Revel. 21, and 22 chapters. The old Jerusalem was a goodly pleasant place, the desire of the Nations was towards it, but this is Jerusalem made new, come from heaven, vers. 2. The Tabernacle of God with men, every foundation stone precious, and every gate a pearl, and at every gate an Angel; and the Lord Almighty, and the Lamb, are the Sun, Moon and Temple therein; there shall be no curse in it, Mount Gerizeim, shall swallow up mount ebal; all tears shall there be wiped away; and no more death, nor sorrow, nor crying, nor pain, nor night, nor shutting of gates, but will all keep open house for the righteous, to go in and out and walk before him; such dwelling have all his Saints, as you may read, (and much more) in those two forementioned chapters. 4 This peaceful condition is termed, the Lords Joy, in Mat. 25. 21. Enter into the Lord's joy; The Saint's joy after their pilgrimage and warfare is accomplished is all of a piece which the Lords; I will father, that they be where I am, and the glory thou hast given me, I have given them; that they may be one as we are one, Joh. 17. 21. Christ does by his children and favourites, as Ahashuerus did by Mordecay, calls for the best robe, yea, his own signet and glory, and puts on them; he strips himself to them, and thus shall it be done to the Saints whom Christ will honour. The Lord's joy, me thinks is such an emphasis, if it were but the filings of his gold, or but the Lords leave, or any part of the skirts of his glory, it were far; but Christ takes his by the hand, and saith, come children go with me, ye shall far as I far, and wear as I wear, and sit where I sit, and be as welcome as I am: David, in his humility, begged but a Porter's place, that he might be a Doorkeeper; but he shall be a Throne-holder in that glorious day: Thus when Christ shall appear, we also shall appear with him in glory. I will multiply no more of those expressions, whereby the Scripture doth abundantly set forth the nature of this peace to us, but yet that I may put you to a full persuasion of the excellency of it, and so make it more desirable to you, I will speak a little to three particulars only, concerning the nature of this peace. 1 It is unparallelled peace. 2 It is uninterrupted peace. 3 It is everlasting peace. 1 It is unparallelled peace; exceeding all other peace, the Saints have their share of peace in this world, which is rich and sweet, but nothing to this; that's peace in the earnest, this peace in full payment; that's joy in the Lord, this is the Lords joy; that's peace in the Porch, this in the Bedchamber; that's the joy of the friend of the Bridegroom, in hearing his voice, this the joy of the Bride, in the Bridegroom's embraces; that's a taste of the rich wine of the Kingdom, this is the Conduits running wine in the Kingdom; that's peace a bottlefull as we need it, this is peace a River full, Revel. 22. that's peace in the valley of Mulberry trees, where the Saints dig wells, and God fills them with rain water to keep them alive, this peace in mount Zion in full strength, and without any more travel for it; that's peace past understanding, this is peace fully felt, and understood. 2 It is uninterrupted peace, all peace here is full of disturbances, and one bad creature or other breaks our sweetest rest, and peace; one malignant party or other will be violating our public and peculiar peace, so that we must fight for it, and struggle for it if we will preserve it; nay, some are forced to procure others to make their very lives a defence for their peace: in heaven there is no interruption; all our peace here, is but peace in the garrison of peace, that we must fight for, by the good fight of faith, as in Phil. 4. 7. The peace of God shall garrison your hearts, for so the word (keep) signifies in the original. Now though we count ourselves safest in the Garrison in time of War, yet it is subject to a thousand fears and alarms, and must be watched and kept with great trouble; but this is peace in the palace, where all curses, and cursed ones are banished for ever; without shall be dogs, Revel. 22. not a dog wags his tongue to disturb thy rest there; not a Shimei comes to curse at David there. 3 It is everlasting peace, peace without end, which is not to be had here, when we have the dearest friends and relations in our bosoms, this breaks the joy, that we must part each one to their home, far distant from each other, and at last each one to their long home; but heaven is such a happy place where all shall dwell together, and the Country is big enough for all, Lot and Abraham shall not need to contend for field room, Lot shall lie in Abraham's bosom, and desire no further compass: To this purpose in 1 Thes. 4. 17. then shall we ever be with the Lord, the good company shall never part, father and children shall keep house together, and dwell together to eternity, and enjoy pleasure at his right hand for evermore, Psa. 16. ult. So we come to the second general head propounded, viz. To lead you to the Fountain of this Peace: For it may well be asked by a 2. Gen. stranger, how comes the Saints to such glorious apparel, and who made them so fine? they carried no such out of the world with them, for there the men of the world kept them poor and bare enough; nor could they find any such with death and destruction in the grave: surely, it is the Lords doing, and the answer can not otherwise be made, but that it was the Lord's pleasure thus to bestow them for Christ's sake. The fountain of this peace is the Prince of peace, 'tis peace of the Maker, peace, from him that made peace for us by the blood of the cross, he made a bloody way for himself by his death, that he might make the Saints a milky path to heaven: Christ was our Samson, who slew the Lion for his Bride, and brought her a honey comb, to suck out of his bosom; he, undertook to be the death of death for us, and made good his undertaking, and led Death and Devils captive after his triumphant Chariot, he made show of them openly and sings triumph over them in 1 Cor. 15. 55. yea, it behoved him by suffering death to enter into glory, and so to bring many sons to glory, or else we must have wrestled ourselves with those principalities and powers which would surely have ruined us; but Christ made himself our shield and interposed betwixt us and all the heat of the battle with sin and death, and when he had conquered all, he brings his Spouse to view the carnage and to look upon those terrible ones that would have slain her, and thus he cheers her, be of good comfort, I have overcome the World. O kiss this love dear Saints as it passes by, for it was infinite! Thus I have showed you the fountain out of which springs your peace, view it well and admire it; it is not unlikely Sampsons' Enhakkor the well of him that groaned, that was a well in Jawbone, and this a well in Deaths-head. Now to press out a little the sweet of this point to you by ●. Gen. some application, which was the third General premised. First, than here is abundant of conviction that death is not the Use. 1 thing it is ordinarily taken for amongst Saints, the Lion is not so terrible as he is painted, and indeed if we were but set right a little in point of apprehension, and could but set faith on work, the sweet of this truth would flow out apace, for we are like Children, more afraid than hurt. Death to believers is like entering first into the water of him that swims, it is very chilling and cold at first entering, but afterwards pleasant and refreshing; so to believers at the first apprehension of Death a shrugging fear seizes upon nature, and death looks like an Executioner, and his bag of tools to mow and make a Grave, which seem exceeding terrible; but after a sober recollection of faith, and reading his Commission and seeing how he is bound in with instructions by Christ that sent him, the Saints can bid him welcome and sit down and do his office, and are carried as quietly in his bony arms to Heaven, as in an Jvory-Chariot: Indeed Death to sinners is justly called the King of Terrors, and he rules tyrannically and makes waste in all their joys when he enters with his and mows down their flesh like grass, and brings the devil to rake after him, and throw them into the Oven of God's Wrath; but the Lord Jesus for Believers, hath deposed this King of Terror, and checked his tyranny, as we may read in that most excellent place, Heb. 2. 14, 15. The Lord Christ enters the list with Satan in our flesh, and though the devil brings his kill-all with him, yet he destroys them and bids the Children draw near and touch it, and handle it, for there is not that danger in it they are afraid of; it was ever indeed an abhorrency to them before they believed, and they were in bondage all their lives for fear of it, as Children are of an oft repeated scare; but Christ hath bound the binder, and led him that led into captivity captive; Death and the Devil spent themselves so much in that last combat they had with our dear Saviour when for the last farewell of their power and malice they fetched such a mighty blow that they broke both arm and sword, and indeed it put our valiant Champion so far to it, that he fell with Death, but got up again and left Death dead for ever, so that now Death hath no more dominion over him nor us, through him, as in Rom. 6. 9 so that believe it Saints, the King of Terrour's dead, and shall play Rex no more amongst you. Then secondly, under covert of this persuasion, I'll stand and Use. 23 show the strongest consolation that can be imagined, both Over Death, and Over the Dead. First, it is rich and strong comfort over Death, the thing, that thou fearest so much will prove advantage to thee, Christ is thy convey through all thine enemies quarters with a considerable body, and will secure thee and bring thee off with honour; rebuke thy weak fears. Oh thou sayest if I were but past the borders of death I should do well! sure we are of little faith, that we cannot take Christ's word for our security, the Saints gone before have slighted, contemned, wished for death, nay rejoiced in it like a Wedding day: Old Jacob dies with such composure of spirit, calls for his Children, blesses and kisses them, and gathers up his feet into the bed and dies, and no more: Moses, that morning the messenger of death comes, goes and views the Land of Canaan, and envies not them that should enter into it, for he was provided of a better, and so walks up the hill and dies, and not a word of fear or discontent; and as Christ, the deliverer drew nearer it was counted nothing, nay best of all to die, and therefore in the New-Testament, Death is termed 1. Flitting to a better house. 2. Sowing for a Crop. 3. Gaining and advantage. First, Death is termed flitting, as in that excellent place of 2 Cor. 5. 1. when Death turns the Saints out of doors they are not to seek of a better house, a house built and prepared and furnished at the cost of Christ for us, as you may read in the 14. of John 2. I go to prepare a place for you, and in my father's house are many mansions, if not I would have told you, that you might have made your terms with your old Landlord the world, but I have provided for you: now who would be troubled to flit from a smoky Cottage to a stately Palace. Secondly, Death is termed sowing, as you may read John 12. 24. Except a Corn of Wheat fall into the ground and die, it abideth alone, etc. Now sowing is all our hope for a Harvest, the Countryman is not afraid to cast his very bread upon the waters, because it will come up after many days, so shall the Saints after falling into the ground by death, arise to everlasting glory. Thirdly, Death is termed gain, in Phil: 1. 21. For me to die is gain; many fear to live by the loss, but me thinks none should fear to die for gain, especially such considerable gain as an incomprehensible weight of glory. But take but the point and me thinks none should be afraid to enter into peace, how sweet is peace to all men, and what hurt will Christ's peace do you? are you afraid of Abraham's bosom or of paradise? or what danger is there in this new jerusalem, or the Lord's joy? Christ once said to Peter in his fainting, fear not, it is I, so he stands upon the shore of death and says to believers, fear not Children, it is I your Saviour, and nothing shall hurt you whilst I am here, than Saints lift up your heads when death draws nigh, for then your redemption draws near. Here is also comfort in the next place over the dead, though heaviness must needs be at parting with such dear relations, and such precious pieces for use and service as these now we mourn for; yet here shines out a bright beam through our cloud of mourning, He is entered into peace, and such peace as if thou sawest as perfectly as thou dost earthly things, and as we shall hereafter do heavenly, I dare say thou couldst not find in thy heart to wish him here again; when your Children go from you to Wed or Trade, though you love their company well, yet you will not hinder their preferment but let them departed; so when Father, Child, or Friend, goes to glory, though our lives be leapt up in theirs, yet it were but harsh, nay absolute unkindness to wish them here again in this wretched world, when our Saviour wakened out of his sleep of death, and got him ready for the resurrection, he left the linens in the grave to wipe his Disciples eyes and sent them this Message, that he was risen to glory, and here is linen for your eyes that weep over the grave of this indeed worthily to be lamented lover of you all, that He is entered into peace. And now pass we to the second good turn that Death doth for the Saints, viz. brings rest to the outward man. 2. That Death gets the Saints to bed— they shall rest in their beds. Obser. 2 Nature thinks Death none of the handsomest undressers, but no matter if love makes the bed who gets thee unready, quiet rest is the issue; now that which commends this rest to us, are these five particulars. 1. It is superlative rest. 2. It is universal rest. 3. It is children's rest. 4. It is sweet rest. 5. It is rest in hope. First, It is superlative rest, 'tis none-such; exceeding all earthly rest, the Kings of the Earth take no such; Job therefore speaking of the desirableness of death for rest saith, Job 3. 13, 14, 15. There had I been at rest with Kings and Counsellors of the earth, which build desolate places for themselves, or with Princes that had gold and filled their houses with silver. I had then had as good a house to sleep in, as they that have so many that they let them lie desolate for want of time and leisure to live in them, a Saint shall rest like an Emperor in the grave, Gold and Silver cannot purchase such rest. 2 It is universal rest, 1. From Vanity. 2. From Vexation. 3. From Oppression. Frist, It is rest from Vanity, there shall neither be hunger nor cold nor nakedness, there we shall struggle no more with those difficulties, alterations, vicissitudes, which will make a great King even Solomon, cry all is vanity. 2 It is rest from vexation, all our Comforts, here do not only fail us, but fool us, and baffle even our chiefest masterpeeces, to deliver ourselves from those encumbrances, which attend our fairest hopes; but in death there shall be no more pain, nor crying, O my bones, or my bowels, there shall be no more gout, nor stone, favours, nor headache; death will be a perfect cure of all diseases; therefore Job on this account seeks and hunts for the grave, as you read, Job 3. 20, 21. why is life given to the bitter in soul, which long for death and dig for it, as for hid treasure. 3 It is rest from oppression, there is no tyranny in the grave, nor arbitrary power, no prerogative Court kept there, but all at rest; therefore Job in the 3. chap. vers. 17. of his book commends the state of rest in the grave. There the wicked cease from troubling, there the prisoners rest together, and hear not the voice of the oppressor; there the Egyptian Taskemasters shall call God's Israel to work no more; there will be no plundering, kill, nor destroying: the Italians have a Proverb of the dead man, That he is gone where the Tyrant cannot send a Pursuivant for him, and it was a very savoury speech of that good old man Mr. Dod, in the beginning of these hurling times of war, when those first born sons of prey began to plunder, spoil and destroy the good of this land; Well, (saith he) I will go home and die, being so worn down with age, and travel, that he continually waited for his change; and then he thought he should be out of their reach. 3 The third particular, which commends this rest, is, that it is children's rest, and this is indeed the best thats at the bottom of all, that the Saints are got to rest as God's children, he gives them rest, as he gives his beloved rest; Psa. 127. death, gets sinners to bed also, but wrath frights them with the visions of their eternal night, and they wake in hell at the resurrection; but the righteous rest in God's love, and in his lap; and than it is also rest to the children all together, and that is comfort; to you who were troubled, rest with us, saith the Apostle Paul: 'tis rest with the Apostles and Fathers, and all the Family together, the word which the Latins express the Hebrew word in my Text by, is cubile, which signifies, a Beehive, as well as a Couch, or Bed; so in that sense the Saints rest in their Bee-hives, altogether in their hony-houses. 4 Fourthly, It is sweet rest because it is after labour: all their work is done, and they go to bed, Job speaking of the grave chap. 3, saith, There the weary be at rest, and as Solomon saith of the labouring man, his sleep is sweet, eat he little or eat he much, so saith the Scripture of the Saints, Revel. 14. 13. Blessed are the dead that dye in the Lord, from henceforth they rest from their labours, and their works follow them; they are written up for blessed in this regard, even with special observation (yea, saith the spirit) that they may rest from their labours from henceforth, that is, they shall never labour more, when a labouring man's rest is sweetest, yet he must rise at break of day and go to it again; but the Saints shall labour no more, thou shalt throw away thy workaday for ever, and put on thy garments of gladness, thy glorious apparel, for there shall be no more soiling work after death; yet though they rest from their labour, they shall not lose their labour, nor their labours them, for their works follow them: Christ will bring thy works after thee, and perfume them with his odours: not that they shall be saved by their works; but as Mothers keep their children's Samplers to show hereafter their ingenuity, and willingness to be doing something at their Parents command, so Christ hereafter will delight to show to his father the garments that his Dorc●'s mad●. And this brings us to the last commendation of this rest. For, 5 Fiftly, It is rest in hope, yea, in assurance, or else saith the Apostle we were of all men most miserable; but death to the Saints is but a nap till resurrection. They shall rest in their Couches. A Traveller's rest is to refresh him for his journey, who will not make his Inn his standing quarters; so the grave, though it be a believers long-home, yet it is not his last home. It w●re well indeed for sinners if they might sleep on in death, and ●●se no more, for their waking is their woe, because in their ●●●ning the reckoning is brought up: They must look to be alarmed, and called up by the dreadful Trumpeters to execution; but then gins a Saint to make his rich returns of all his faith, and patience. When he shall rise to meet his venture come home; when the old acquaintance of soul and body, shall meet and kiss each other, and become together an everlasting bride to the Lamb. This was that which comforted Christ in his dark lodging of the grave, and David as his type, as you read in Acts 2. 25, 26, 27. My flesh shall rest in hope, that thou will not leave my soul in hell, nor suffer thy holy one to see corruption; where, by hell is meant the grave: And he enjoyed the fruit of this hope, and was quickly brought forth of that prison, and risen the first fruits from the dead for his children, and carries us all with him; for Christ is our primum mobile, and we are all rapt after the motion of him our first sphere. This truth thus opened, first takes you fitly by the hand and Use 1 leads you to the hill whence cometh your salvation, where you may fitly take a rich prospect of all the large and far spread love of Christ, the fruit of whose labour and travel all this rest and peace is; Thou seldom thinkest Christian, what cost and chemistry Christ was at to bring to thee such sweet, out of the strong, and such meat out of the eater; to draw such sweet and spicy oil out of a death's head; and to extract such rich and precious things out of dust and ashes: But it is he! 'tis he hath done it. The Angel of God said for comfort in one sense he is risen, he is not here; but if he had not been there, before he had risen, viz in the grave, the bed had never been so soft and sweet for us, but Christ took all the hard clots and stones out of the grave for us, he took the cold off it by first lodging there, yea he stuffed the grave with feathers and strewed it with roses, by his three nights lodging there, and then rise to be our Usher, and Assuring Master for a good voyage at the resurrection. Then secondly, in the strength and sense of this love be comforted against the fear of death, to the Saints it is but getting Use 2 to bed, and sleeping a long sleep, and a quiet sweet one too, for a long winter's night till resurrection: when our Saviour had said of Lazarus that he was dead, and yet that it was not death but sleeping, Thomas the twin (for so Dydimus signifies) saith let us go die with him, Joh. 11. Many vary in their thoughts of the meaning of this place; but in my apprehension it is clear, that Thomas the timorous, for of all the rest he was most fearful, having heard our saviour weaken the strength & terror of death, and call it but sleep, Thomas was content to die also; It is easily applied to our purpose, that Saints should no more fear to die then rest in beds and sleep, for though death do but somewhat ruggedly rock as to sleep, yet if the rocking shake and be uneasy, the rest is sweet and quiet, as this our dear and noble friend finds, who now sleeps with his fathers, and enjoys the precious things of the everlasting hills, while poor we, must walk in the valley of the shadow of death for a season. And now turn we from Death to the Dead. And surely, but that we must perfectly submit to say every hard word after God, it were a very hard word indeed, to say that he is dead. Methinks this honourable, but mournful company looks like that goodly train, which came up with old Jacob out of Egypt, in the day when they brought his body from Goshen to Machpelah the Sepulchre of his Fathers to be buried; and me thinks this place looks like the Floor of Arnon, where they mourned with a very sore lamentation, as you may read in the last Chapter of Genesis, so that the Country people called it Abel Mizraim vers. 11. which place as it properly suits with our posture, so it justifies great mourning for persons signally useful to their people and serviceable to God, and it also shows that it is not besides the rule to set up memorials of their worth and service: a stepping-stone might serve at the head of such a mean grave as mine, but sure a pillar would be built upon such a grave as his, as Jacob did on his beloved rachel's; and though all the book pass with blanks in the margin, yet such a sentence, as his life, must needs have a marginal note. And here if I should put off the Divine, and take up the Orator, alas his worth would be above my Oratory! it were a task fit for some of those old hony-mouthed Romans, but yet he would be super rostra, above their standing stools, for he must be Christian as well as Orator who understands or tells his worth, for his Christianity were his best parts, which a Heathen Orator would leave behind. If I should adventure to make a rough draught of him, I should never do it as the life; yet seeing that Providence hath put the Pencil in my hand, I'll draw, and though it be nothing so beautiful as the life, yet you shall say 'twas he, and the limbner meant well. I will here enter one caution, that for the particular passages and speeches which I have observed to pass from him, though I may not light upon so proper phrase, as he did and could them in, yet I shall give you the substance of them, as a draught of his spirit. And now that I may put the stones of this pillar over his Grave into some form and order, I will observe this rule, in speaking to four particulars, viz. to show what he was. 1. In his natural capacity, as a man. 2. In his spiritual capacity, as a Christian. 3. In his civil capacity, as a Statesman. 4. In his private capacity, as Ruler of his Family. First, For his natural capacity, as a man. I need say nothing to his Stirpe and Extraction, though very ancient & honourable, for that were to enter into the province of another faculty of Heraldry, which attends this service in the professor of it. Neither need I say much to Nature's workmanship in him, you all know & will long remember, that his person was lovely, his body being a goodly Mansion for a gallant soul, & he always kept it as became a Temple of the Holy Ghost. As for his Intellectuals, they were above the ordinary size of men, his apprehension quick, and his judgement fixed; it is the defect of many a great wit, to have a better appetite than concoction; but he was able with a sure judgement to digest all he took in, he gave very great testimony of his ability this way, both at home and abroad, and they that knew him best, will say that he had an able and a nimble soul, being by his solid wisdom, the constant Master of a clear and smooth Fancy. As to his conversation amongst men, as a man, it was on every side and among all men desirable and delightful: It is said of Titus the Roman, that for his excellency this way, he was styled, deliciae humani generis, the delight of mankind, and it is no vain boast to say of the goodly comportment of this noble gentleman, that he was apleasancy to all that knew him; his carriage was so justly contempered betwixt a kind of severe bravery, and an humble courtesy, that he was contentful to all, grievous to none; in his very countenance and presence was both a check to the presumptuous, and an encouragement to the meanest of wisdom's children to draw near. Thus I have said a little to his natural capacity, as a man, and I am confident, take him but thus far, had he been a Roman, and lived in those days when they knew how to value gallantry to its worth, they would have counted him worth his weight in Gold. But we will pass unto his better parts, this is but chalk and charcoal to the lively colours his Christianity laid upon this ground; we come therefore. Secondly, To his spiritual capacity, as a Christian. And as a fair foundation for a notable structure in this kind, he had a father eminently virtuous and religious (as they that knew him very well report him) whose study was to make his son good as well as great, & there was nothing wanting which so good a parent's care, and love, could prompt to accomplish this end, and the son quickly gave fair proof that his soul was no barren ground to such good seed; for what principles his parent taught him in the trade of his youth, he quickly grew master of, and set up for himself; that which made great part of the world know less of his worth then was really in him was, that it was his principle, rather to do three good deeds than talk of one; he was like a piece well and deeply charged, you should have seen his fire before you had heard his report: I have observed that there was no such piece of unhandsomeness in eye, as that of hearing himself praised; as knowing the rule of our Saviour, When thou prayest, and givest alms, shut thy door, and cover thy hand; Supposing therefore that he did more good duties than we can know of, we will only represent him in those thing, wherein as a Christian he acted a large and standing part upon the Stage of the World, and that under these two heads. First, In the good that appeared to be in himself. Secondly, In what it appeared he did good to others. In the general for both these, he was very eminent, his very presence was a School of Virtue, his Discourse a Lecture of Wisdom, and his well-chosen silence proportionably useful, he would give counsel like a Divine, and take it like a Christian; as he could not endure any vice should be master over him, so he loved not that any vicious person should be servant under him, I have heard him rebuke Vice with great gravity and severity; but these are but generals. That which will hold forth clearly the good that was in himself, were four particular qualifications wherewith God enriched him. 1. His Knowledge. 2. His Faith. 3. His Humility. 4. His Constancy. First, For his Knowledge, which was both great, & growing; the first appeared by the fair choice of his principles in Religion, and in the Worship of God, which were always to the most spiritual; when all the world almost had swallowed down those pretty bawbling fooleries wherewith the Bishops had baited Religion, he counted them too poor a bait to nible at, he ever thought a Cap and a Congee a sorry thing to please Almighty God with, and his house and countenance was ever a Sanctuary and protection to those, on whom the foot of Pride would have trod, if some who durst, as well as desired, had not succoured them. Then his Knowledge was growing, for as God made new discoveries of truth, he still entertained those blessed stranger's, as knowing that so some have entertained Angels of light, and therefore he did expressly disallow that ordinary frump of new light, which men cast upon growing truth, for saith he, we need and we must all see more, and though the light be old in itself, yet it is new to us: A man might very easily perceive that his spirit was much taken with the glory of these latter times, for very many precious discoveries, though he knew how to bewail the disadvantage that the Devil hath cast in by many foul errors and sophistications. The second peculiar gift of God wherewith he was enriched, was his Faith and that both of Adherence and Confidence. For Faith of Adherence which advanceth Christ alone in point of Justification, it is the fairest flower in a Christians Garden; and truly of him who is now gone to receive the fruits of his Faith I must needs say, that though he had as fair a stock of outward righteousness as most, to have made a cratch to lean on, yet I never observed him to trust in the works of the Flesh, or of the Law, but in the alone mediation of Christ Jesus, and on this account I have heard him to disallow of the Romish Profession, because it obtrudes a thousand vanities into the Mediatorship of Christ, and it is very ordinary to find too much of the mystery of this iniquity every where, for men love naturally to set up their poenates' petty Saviour's, and household Saviour's, which is the great stumbling-block to the Kingdom of Jesus Christ. As for his faith of confidence, and trust in God's Providence, Power and love; it was very remarkable, it was his ordinary answer to them, who through weakness and dispondency of spirit, would charge a good way sometimes with the fault of a bad success. What man, be not afraid, God will own his own cause in due time, and bring it off with credit, and in the mean time he would say, let us do our duty, and leave the rest to God; So well doing will thrive, and have a reward, when ill doing will speed thereafter, or words to this purpose, his confidence of this nature made him of a cheerful spirit, even when the ship he was both steersman, and passenger in, was in very weak condition, So that like a cheerful Pilot, he hath often revived a half dead Passenger, when many an unbelieving lumpish Christian puts down a side. The third excellent gift of God wherewith he was accomplished, was his humility: None readier to give God the glory of those Victories and Successes which faith had obtained; his spirit was very full of sweetness this way: his thankful heart being a faithful recorder to God of old and bypast mercies which others have left behind them for a nine days wonder; and he was very modest and humble in judging of other men's spirits, and apprehensions in things wherein they differed from a common establishment, if he spied peace and godliness in the main: He would ever say that a jostling spirit of domination was of Antichrist, and on this account he always disapproved of the power and pretences of the Prelates, who would take the wall of every man's conscience; and the less desire he found in any who administer the things of Christ, to grasp after power and rule over men's faith and consciences the better he loved them, and on this score also he was very indulgent to a real tender conscience, though as great an enemy as any to those wild exorbitancies too rife in the world at this day, yet his expression was in writing to a friend, that he so well loved a tender conscience, that he would not incommodate it in the least. 4 His constancy was eminent, the principles he according to judgement received and entertained, he stood by; and tasted all waters, and run all hazards to stand by that which he apprehended to be nearest the rule of the word: He was one of the Calebs' and Joshuaes' of our age, who fulfilled after God, and when some thought the Anakims, and the sons of the mighty too heavy adversaries to be dealt withal, & thought rather politicly to compound for a quiet habitation on this side Jordan, then to venture over for a perfect liberty; and sought rather to part stakes with Prerogative then venture all; he was not discouraged, but ever trusted in that mighty and everlasting arm that had ever been too strong for all the powerful children of violence. The second general we propounded, to speak to him as a Christian, was the good it appeared he did to others, which argues that goodness was active and spiritful in him, and desired to walk abroad for the use of others— and this was to be seen both to soul and bodies of others. For the first, an ample testimony is before the world, in that wherever he had power and interest, he was very careful to provide such helps and guides for the souls as might be most useful, to the faith and salvation of the people, it is very well known, that in all those places in his dispose, he planted men of very good reputation, and abilities to preach the Gospel, and gave proportionable encouragement both for countenance and maintenance; and the assurance that the people had of his severity to any known evil, was as good as an use of reproof to them, at least a very good advantage in the hand of the Minister, to drive home such a nail of the Sanctuary, he was to such good men as lived under his wing and protection, a shadow from the heat, and a refuge from the storm of that persecution, which scorched others very sore; for though the times knew he was not too great to crush, yet he was too well beloved to provoke. For the good he did to the outward man for others, I need not tell, his works will praise him in the gate; and tell how good a Landlord, and benefactor he was, every Tenant, and every poor body will be his Orator, to set forth his goodness of this kind. The third General which I shall say something of him in, is his civil capacity, as a Statesman. For he had the honour to be much and often entrusted in public employment for his Country, and honoured the employment by his dexterity and integrity in it: It hath always been a character of honour to his whole family, that they have been singular good Commonwealths-men in their generations, and they have been always accepted accordingly in their Country. This Gentleman whilst he lived was his Country's darling, and always in her lap, they ever thought that Parliament would not be happy for them, whereof an Armyne was not a Member, and surely, he was a most accomplished Senator. His Politics were so justly mixed with his integrity, that he was neither machivel nor Dolabella, but an Aristides; his uprightness and plainness of heart, made him abhor the corrupt principles of that florentine; and his wisdom and activity, made him above that dull Roman; but he was an Aristides, just, and discreet, and diligent. There were three particular excellencies in him, which made him a most complete Statesman. 1 His wisdom. 2 His public spirit. 3 His love to his Country. First his wisdom, this made him fit to be both surveyor and advocate for his Country's liberty, for on the one hand he well knew the Bounders, and Meere-stones betwixt rule and liberty, and how to lead and lay the line, and state the case. And on the other side he was fit to plead his Country's cause against the intrusions and subtleties of her most potent and cunning enemies, as well appears by those great Commissions, and transactions, he was almost always one at, both for England, and Scotland, in which he ever brought off the Cause with honour. He would so coolly and discreetly plead the Cause he was engaged in, that I have known some who were highly dissatisfied through ignorance or prejudice with present affairs, yet after discourse with him they have said, that if they had sooner met with Sir Wil Armyne they had been sooner satisfied, and I believe his usefulness in this kind will quickly appear, by that great gap which his absence will make amongst our Senators and their Counsels. Secondly, His public spirit, rendered him very fit for a Statesman, he was always of too brave a spirit to endure vassalage, or to see his Country's liberty bound to the chain for a Galleyslave, while he could do any thing to relieve it; and this made him often so really seek the advancement of his Countries interest, that he neglected his own. He was not unlike that brave old Senator Fabius Maximus, who when he heard (that morning that Rome was to triumph for a great Victory) that his two sons were dead, no matter (saith he) let Rome sing, though I suffer; so when the common enemy prevailed with a very high hand, and made waste of all his lands and goods that were in their power, if you had seen how patiently and cheerfully he bore it for the common good, as I have seen by Letters under his hand, you would say his spirit was very public, and selfdenying, for though now the Commonwealth hath made a handsome farewell of her bargain, yet the time was when all men thought she could never make a drawn match of it to save herself: yet when the sea was most tempestuous, and many of the Pilots called for the Cockboat to save themselves in, he launched into the deep, in the ship called the Commonwealth, and returned home in her with honour and safety, and brought off his own and his Countries Venture. Thirdly, His love to his Country, highly furnished him for serving of it; by this he was above the corruption of Court-flattery, who would by all, or any means have made him theirs; and when some others of principal note for their forwardness in the same cause, fell back and took the scent of the Court perfume, and followed it, even than he hunted all one scent of his Countries welfare, and never forsook it: He gave check to Prerogative when we never dreamt of such a game as Paune-mate, yea, even when liberty was an Orphan, and none durst own it, yet than he, with some other brave Worthies appeared for his Country, and became a prisoner for public liberty as you all know. So that in my judgement, Liberty herself deserves to spare him one of her triumphant Banners, wherewith to adorn his Sepulchre, for he was one of her dear children, who was bound body, for body for her, and all that he had, or she had, gone to Prison, without bail or main prize. I think all England, may take up the latter part of Elisha's lamentation for Elijah, and say, a horseman, and a chariot of Israel is taken from us: but Lincolnshire must take up the first part and say, my father, my father. I shall say but one word more to his public capacity, as a Statesman, and I think it may be said without vanity, that in this respect, he was the improvement of the past, and praise to the present, and a pattern to the future generations. The last General I shall speak to is, a word as to his private capacity, as Master and Ruler of his Family, for he was all of a piece, good at home as well as abroad. He had been in his time the husband of two wives, both of them Ladies of very great mark for honour, and virtue; The one, is long since with Christ; the other, he hath now left a desolate and disconsolate Widow, who will early and sorely miss the indulgent arm of him to lean on, who was always ready with great prudence, and tender care to support and cherish her while she traveled long through a wilderness of grief and sorrow for the loss of an only son, till now (poor Lady) one terrible wave of grief hath overtaken another, that if God prevent not, she is like to be swallowed up of sorrow. I dare say, her tears will plentifully tell that he was a loving husband. I might say much how dear and discreet a Father he was to his Children, but it may be it will be more proper to lay my finger on the orifice of this sore, lest I make those wounds of sorrow bleed a fresh, which have bled too much already; I will only say thus much, that I shall ever hope the World shall see that the fruits of virtue which the branches of his Posterity shall bear, will make it appear to the world, that the dew of Heaven watered the root, and that he was careful as well to maintain a hopeful nursery of virtue in his Children, as an abundant fruit-yard in his own conversation. Lastly, how ingenuously faithful he was to his friend, I will leave them to tell, who will hereafter more sensibly feel the blow that death hath given them, on the heart side by his loss, than now at present; he was incomparably courteous, discreet, and useful, so that they who did not arrive at his friendship, could by no means count him an enemy. Now I had best draw the curtain here, for the further we go, we do but increase the number of our losses, and Death's spoils. I have said a little, and it may be many of you will say, you could have said more, and so could I, and he deserved it; but time would fail, and I intent this only as an inscription to his memory, not as an history of his life, It now remains only, that we turn our lamentations into prayer, that God would make his worth and virtue golden spurs to us, to walk in the same path, that when we have sought our good fight of faith, and finished our course, we may as He enter into peace and rest in our beds, each one walking in his uprightness. FINIS.