Thrēnoikos The house of mourning; furnished with directions for preparations to meditations of consolations at the houre of death. Delivered in XLVII. sermons, preached at the funeralls of divers faithfull servants of Christ. By Daniel Featly, Martin Day Richard Sibbs Thomas Taylor Doctors in Divinitie. And other reverend divines.
H. W., fl. 1640., Featley, Daniel, 1582-1645.
Page  847

10 PAEAN. OR, CHRISTS TRIUMPH OVER DEATH. A FVNER ALL SERMON Preached at Lambeth. August 3. 1639. SERMON XLIII.


1 COR. 15. 55.

O Death, where is thy sting? O grave, where is thy victorie?

IFeare lest some here present, that are of a more melting disposition, stung with the sense of their present losse, and overcome with griefe and sorrow for it, may frame an answer with a deep sigh to the interro∣gations in my Text saying, here is Deaths sting, here is the Graves victorie: here is Deaths sting, for it hath stung him to death, who was the stay of my comfort and joy of my life: here is the Graves victorie, for it holdeth the corpse of my dearest friend captive, and close prisoner in his Coffin. If any thus troubled in mind, heare mee this day, let them stop the flood-gate of their teares, and lengthen their patience but to an Page  848 houre, and by Gods assistance in the explication, and application of this parcell of Scripture, I •…ll make it appeare to them, that their friend is not dead, but sleepeth, and that death hath not swal∣lowed up him, but he hath swallowed up death into victorie; and that already in soule hee insulteth over Death in the words of my Text, O Death where is thy sting? and shall hereafter in body, when this corruptible, shall put on incorruption, insult in like manner over the grave, saying, O grave where is thy victorie?

This sentence is like a Ring of gold enameled, or cloth of Tis∣sue imbrothered, or a peece of rich plate curiously wrought and eng•…aven, materiam su•…abit op•…, the workmanship seemes to goe beyond, or at least equall the mettall for this sentence consisteth of three figures at least.

First, an Apostrophe which by a kind of miracle of art giveth life to dead things, and eares to the deale, like to that, O earth, earth, earth, heart the voyce of the Lord.*

Secondly, an insultation like to that in the Prophet Esay; Where are the gods of Hamar, and the gods of Arphad, or the gods of the*Citie of Sepharvaim.

Thirdly, a double Metaphor, the former taken from a Serpent, Bee, Waspe, or Hornet: the latter taken from a Conquerour: for Death is here compared to a Bee, Waspe, Hornet, or Serpent without a sting: the Grave to a Conquerour that hath lost his bootie, or prisoner, O Death, &c. Such Drawne-workes wrought about with divers colours of Art, we find often in the Sacred context, especially in the Prophecies of the old Testament, and the Epi∣stles of Saint Paul in the new. If we looke up to the heavens, we finde in some part of the skie single starres by themselves; in others a Constellation or conjunction of many starres: so in some passages of holy Writ you may observe one figure or trope, as namely a membrum Or similiter cadens, as, I was hungry and you gave mee meate;*I was thirsty, and yee grave me drinke; I was naked, and you clothed me; I was sicke, and in prison, and you visited mee; or an Allegorie, as Where the body is, there the Eagles will bee gathered; or an Apostrophe, as, Heare O heavens, and hearken, O earth; or an exclamation, O•…*that they were wise, then they would understand this! Oh that my people would have hearkened to my voyce, and that Israel would have walked in my wayes! In other passages, a conjunction and combination of many figures, and ornaments of speech, as in that Text of the Prophet Ieremie, Is there no balme in Gilead, no physitian there? Why then is not the health of my people restord? In which one verse you * may note foure figures. First an interogation for more empheticall conviction. Secondly, a communication for more familiar instru∣ction. Thirdly, an Allegorie for more lively expression. Fourth∣ly, an Aposiopesis for safer reprehension: and the like wee may ob∣serve Page  849 in our Saviours exprobration; O that thou knewest in this thy day, the things that belong to thy peace! O Ierusalem, Ierusalem, which*killest the Prophets, and stonest those that are sent unto thee; how often would I have gathered thy children, as a hen doth her chickens, and thou wouldst not! Here is a posie of rhetoricall flowers, an exclamation, O si cognovisses, à reticentia; at least in this thy day, saltem in hoc die tuo; A repetition, Ierusalem, Ierusalem; an interogation; how oft would I? quoties volui? And lastly, an Icon or lively expression to the eye; sicut galina congregat pullos suos; As the hen gathereth her chickens under her wings.

Where are now our Anabaptists, and plaine pack-staffe metho∣dists, who esteeme of all flowers of Rhetoricke in Sermons no better then stinking weedes, and of all elegancies of speech then of prophane spells? For against their wills, at unawares they cen∣sure the holy Oracles of God in the first place, which excell all other writings; as well in eloquence, as in Science; doubtlesse as the breath of a man hath more force in a Trunke, and the winde a lowder, and sweeter sound in the Organ-pipe, then in the open ayre, so the matter of our speech, and the theame of our discourse which is conveyed through figures, and formes of Art, both sound sweeter to the eare, and pierce deeper into the heart, there is in them plus〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉, more evidence, and more effi∣cacie, they make a fuller expression, and take a deeper impression. Secondly, where are our prophane Criticks, who delight in the flesh-pots of Egypt, and loath Manna, admire carnall eloquence in Poets, and heathen Oratours, and taske the Scriptures for rude simplicitie; and want of all Art and eloquence? It is true, the Scripture is written in a style peculiar to it selfe, the elocution in it is*such (as Lactantius observeth) that it befitteth no other bookes; as neither doth that wee find in other bookes befit it. As the matter in Scripture, so the forme is divine (nec vox hominum sonat,) which consisteth not in the words of mans wisedome, but in the evidence of the Spirit. Yet is there admirable eloquence in it, and farre surpassing which, we find in all other writings; Wherefore Politian the Grammarian, who pretended he durst not touch any leafe in the Bible, for feare of defiling the puritie of his language or slurring the glosse of his style, is condemned, as well by learned humanists, as Divines: And Theopompus who went about to cloath Gods word with gay and * trimme phrases of heathen Oratours, and Poets, was punished by God with losse of his wits. Thus have we viewed the forme, let us now have an eye to the matter, our Lords conquest over Death, and the Grave. There are two things most dreadfull to the nature of man, Death and the Grave, the one severeth the soule, the other consumeth the body, and resolveth it in•… dust; the valiantest conquerours that with their bloody flags and co∣lours Page  850 have strucke a terrour unto all Nations, yet have beene af∣frighted themselves at the displaying of the pale and wan colours of Death: the most retired Philosophers, and Monkes, who have lived in Cells, and Caves under the ground: yet have beene start∣led at the sight of their Grave. How much then are wee indebted to our Christian faith, that not only overcommeth the world, but also conquereth the feare of Death, and the grave, and dareth both in the words of my Text; O death, sting mee if thou canst; O grave, conquer mee if thou bee able; O death, where is thy sting; O grave, where is thy victorie.

In which words the Apostle like a Cryer, calleth Death and the Grave into the Court, and examineth them upon two Articles, first concerning the sting of the one, secondly concerning the vi∣ctorie of the other: Will it please you then to fixe the eye of your observation upon the parts of this Text, as they are layd before you in termes of Law.

  • 1 A Citation.
  • 2 An Examination.

In the Citation upon

  • 1 the manner of it,
  • 2 the parties cited
    • 1 Death,
    • 2 Grave.

In the Examination

  • 1 Upon the first Interrogatorie put to Death touching the ledging of his sting.
  • 2 Upon the second Interrogatorie put to the Grave, touching the field of his victorie.

First, for the manner of Citing, it is by an Apostrophe, a figure often accurring in holy Scripture, as in the booke of Kings, O Altar, Altar, O ye mountaines of Gilboa, and of the Psalmes; lift up ye gates, and bee ye lift up you everlasting doores: and of the Can∣ticles, Arise O North, and blow O South, and in the Prophets, O earth, earth, earth. In imitation of which strings of rhetoricke the Aun∣cient Fathers in their funerall Orations, many times turned to the dead, and used such compellations as these, aud•… Consta•…〈◊〉 Paula, heare O 〈◊〉, farewell O Paula. From which passages our adversaries very weakely, if not ridiculously inferres the in∣vocation of Saints departed, making weapons of plumes of lea∣thers, and arguments of ornaments; and which is farre worse, Divinitie of rhetoricke, and articles of faith, of tropes of senten∣ces. By a like consequence, they might conclude that hills and trees, and the earth, and gates, and death, and hell have eyes to Page  851 looke upon us, or eares to heare us, or that we ought to invocate them; because the Holy Ghost maketh such Apostrophes to them, as the Fathers doe to the soules of Saints newly departed out of their bodies.

Secondly, for the parties here cited and called in their order; first Death, and then the Grave: Death goes before the Grave, because men dye before they are buried, and the Grave is properly no Grave, till it bee possessed by a dead bodie, before it is but a hole or pit. O Death, In Hebrew Maveth, from Muth, whence mutus in Latine is derived; and mute in English, because Death bereaveth us of speech; and for a like reason the Grave is tear∣med Domus silentii, a house of silence. In Greeke, 〈 in non-Latin alphabet 〉, either quasi〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 or quasi〈 in non-Latin alphabet 〉snpple〈 in non-Latin alphabet 〉, either from a word signifying to stretch, because death stretcheth out the bodie; or from words signifying to tend upwards, because by death the soule is carried upwards, returning to God that gave it. In Latine Mors either quasi〈 in non-Latin alphabet 〉, our fatall portion, or as Saint Austine will have it a morsu, because the biting of the Serpent cau∣sed it. The letter or word, is but like the barke or rinde, the sense is the juyce; yet here wee may sucke some sweetnesse from the barke or rinde: From the hebrew Muth we learne that our tongues must bee bound to their good behaviour concerning the dead, we must not make them our ordinarie table talke, or breake jeasts upon them; much lesse vent our spleene, or wreake our malice on them; wee must never speake of them but in a serious and regardfull manner, de mortuis nil nisi bene; From the Greeke 〈 in non-Latin alphabet 〉 as it is derived from 〈 in non-Latin alphabet 〉mutando τ tenuem in Θ aspiratam, wee must learne to extend our hands to the poore, especially neare death, which stretcheth out * our bodies, and to send our thoughts 〈 in non-Latin alphabet 〉, to the things that are above, whether if wee dye well the Angells shall imediately carrie our souls. From the Latine mors so tearmed quasi〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 a 〈 in non-Latin alphabet 〉divido, wee are to learne to bee contented with our lot and beare it patiently; considering first, that wee brought it upon our selves, secondly, that wee gaine this singular benefit by it, that our mise∣rie shall not bee immortall. *

O Death! to which Death speaketh the Apostle? for the Scrip∣ture maketh mention of the first and second death, and Saint Am∣brose also of a third. The first Death with him is the death of na∣ture, of which it is sayd, they shall seeke death and not finde it: The second of sinne, of which it is said, the soule that sinneth shall dye the death: The third, of grace, which sets a period not to nature but to sinne. The Death here meant, is the first Death, or the Death of nature, which the Philosophers diversly define ac∣cording to their divers opinions of the soule. Aristoxemis who held the soule to bee an harmonie, consequently defined Death to Page  852 bee a discord. •…len, who held the soule to be Crasis, or a temper; Death to be a distemper. Zeno, who held the soule to bee a •…ire; Death to bee an extinction. Those Philosophers who held the soule to be 〈 in non-Latin alphabet 〉, that is, as Tullie interpreteth it continuam •…∣tionem, Death to bee a cessation. The vulgar of the Heathen who held the soule to bee a breath; Death to be an expiration. Lastly, the Platonickes who held the soule to be an immortall spiri•…; Death to bee a dissolution, or seperation of the soule from the bodie, and this is two fold.

  • 1 Naturall,
  • 2 Violent.

1 Naturall, when of it selfe the naturall heate is extinguished or radicall moisture consumed; for our life in Scripture is compa∣red, and in sculpture resembled to a burning lampe: the fire which kindleth the flame in this light, is naturall heate; and the oyle which feedeth it, is radicall moisture. Without flame there is no light, without oyle to maintaine it no flame; in like manner, if either naturall heate or radicall moisture fayle, life cannot last.

2 Violent, when the soule is forced untimely out of the body; of this Death there are so many shapes, that no Painter could ever * yet draw them. Wee come but one way into the World, but we goea thousand out of it: as wee see in a Garden-pot, the water is powred in but at one place, to wit the narrow mouth, but it run∣neth out at 100 holes.

Dye Some

  • 1 By fire as the Sodomites.
  • 2 By water, as the old World.
  • 3 By the infection of the Ayre, as threescore and ten thousand in Davids time.
  • 4 By the opening of the earth, as Corah, Dathan, and Abi∣ram, Amphiraus, and two Cities, Buris, and Helice.

Some meet with Death In

  • 1 Their Coach, as Antiochus.
  • 2 Their chamber, as Domitian.
  • 3 Their bed, as Iohn the Twelfe.
  • 4 The Theater, as Caligula.
  • 5 The Senate, as Caesar.
  • 6 The Temple, as Zenacherib.
  • 7 Their Table, as Claudius.
  • 8 At the Lords-Table, as Pope Victor, and Henry of 〈◊〉.

Page  853 Death woundeth and striketh some With

  • 1 A pen-knife, as Seneca.
  • 2 A stilletto, as Henry the Fourth.
  • 3 A sword, as Paul.
  • 4 A Fullers beame, as Iames the Lords Brother.
  • 5 A Saw, as Isaiah.
  • 6 A stone, as Pyrrhus.
  • 7 A thunderbolt, as Anustatius.

What should I speake of Felones de se, such as have throwne away their soules.

  • Sardanapalus made a great fire and leaped into it.
  • Lucreti•… stabbed her selfe.
  • Cleopatra put an Aspe to her breast; and stung therewith dyed presently.
  • Saul fell upon his owne sword.
  • Iudas hanged himselfe.
  • Peronius cut his owne veines.
  • Heremius beate out his owne braines.
  • Licinius•…oaked himselfe with a napkin.
  • Por•…ia dyed by swallowing hot burning coales.
  • Ha•…ibal•…ked po•… son out of his ring.
  • Demosth•…s out of his Pen, &c.

What seemeth so loose as the soule and the bodie, which is plucked out with a haire, driven out with a sm•…ll, frayed out with a phancie? verily that seemeth to be but a breath in the nosthrills which is taken away with a •…ent; a shadow w•…ch is driven away with a scare-crow; a dreame which is f•…yed away with a phansie; a vapour which is driven away with a pu•…e; a conceit which goes away with a passion; a toy that leaves us with a laughter: yet griefe kild Homer,•…hter Phile•…on, a ha•…e in his milke Fabius, a flye in his throat Adrian, a smell of lime in his nosthrills Iovian, the snu•… of a candle a Child in Pl•…e, a ker•…ll of a Raison Ana∣cyeon, and a Icesickle one in Martial, which caused the Poet to melt into teares, saying

O ubi mors non est, si jugulatis aquae?
what cannot make an end of us, if a small drop of water congea∣led can doe it?

In these regards wee may 〈◊〉 the aff•…ive in my •…xt into 〈◊〉〈◊〉, and say •…uly, though no•… in the Apostles sense▪ O Death where i•… not thy sting?〈◊〉 w•… see i•…•…st ou•… in 〈◊〉, in our 〈◊〉, in 〈◊〉 apparell, in our breath, in the Co•…t, in the. Coun∣trey, in the Ci•… in the Field, in the Land▪ in the S•…, in the Page  854 chamber, in the Church, and in the Church-yard, where we meet with the second partie to bee examined, to wit the Grave.

O Grave,〈 in non-Latin alphabet 〉, In the language of Ashdod it signifieth one thing, but in the language of Canaan, another.

The Heathen writers understand by it

First, the first matter out of which all things are drawn, and into * which they are last of all resolved. So Hippocrates taketh the word in his Aph.

Secondly, the ruler of the Region of darknesse, or prince of Hell, so Hesiod. taketh it, 〈 in non-Latin alphabet 〉. Hes. op. & dies.

Thirdly, the state and condition of the dead, or death it selfe, so Homer taketh it. 〈◊〉. 〈 in non-Latin alphabet 〉.

In the language of Canaan, it is either taken for the place of tor∣ment of the damned; And in hell he lift up his eys being in torments, and seeth Abraham afarre off, and Lazarus in his bosome.*

Secondly, for the Grave, and that most frequently in the Se∣ventie Interpreters, as namely, I will goe downe into H•…des to my sonne; that is, the Grave: and let not his h•…ie head goe downe into*Hades, that is the grave, in peace; and in death there is 〈◊〉 r•…berance*of thee, and who will give thee thankes in H•…es, that is the Grave; and *what man is hee that •…veth and shall not see death, and shall bee deliver his soule from the hands of Hades? that is the Grave, and Hades that *is the Grave cannot praise thee, Death cannot celebrate thee; and so * it must bee here taken. For though Hell in regard of the Elect bee conquered, yet it •…rnally possesseth the reproba•…e men and De∣vills; neither 〈◊〉〈◊〉 bee destroyed at the day of Judgement, o•… em•…d, but in •…ed rather▪ and reple•…ed with the bo•…es of all the damned, whose soules are there a•…eadie. But Hades that is the Grave, shall lose a•…〈◊〉•…ptives and prisoners, for the e•…h and sea shall cast up 〈◊〉 their dead.

Wee have the parties to bee exam•…ed, let us now▪ here the * Articles upon which they are to bee exam•…ed. First Death is to answer to this 〈◊〉, where is thy s•…ng? these words may bee understood •…o ma•…r of wayes.

  • 1 Actively.
  • 2 Passively.

1 Passively, where is thy sting? that is the sting thrust out by Deat•…〈◊〉 which 〈◊〉 the 〈◊〉 of Death is 〈◊〉 other then the pre∣sent sence of the desert of death, and guilt of conscience, 〈◊〉 a dread•…〈…〉 take away this 〈…〉 for sinn•…〈…〉 no 〈…〉•…is Saints, and 〈…〉Page  855 of a punishment of sinne, a remedie against all sinne; of a short and fearefull cut to eternall death, a faire and safe draw-bridge to eternall life.

2 Actively, where is thy sting? that is the sting which causeth and bringeth Death: In this sense the sting of death is sinne, non quem mors fecit, sed quo mors facta est peccato enim morimur, non morte pecc•…∣mus, as Saint Austine most accutely and eloquently; Sinne is sayd to bee the sting of Death, as a cup of poyson is sayd to bee a potion of death, that is, a potion bringing death, for wee dye by sinne; wee sinne not by death, sinne is not the off-spring of death, but death the off∣spring of sinne; or as the Apostle tearmeth it the wages of sinne. And it is just with God to pay the sinner this wages, by rendring death to sinne, and punishing sinne with death: because sinne severeth the soule from God, and not onely grieveth and despightfully▪ entreateth, but without repentance, in the end thrusteth the spirit out of doores: And what more agreeable to Divine justice, then that the soule which willingly severeth her selfe from God, should bee unwillingly severed from the bodie? and that the spirit should bee expelled of his residence in the flesh, which expelleth Gods grace, and excludeth his Spirit from a residence in the soul? This sting of death is like the Adders, two forked or double; for * it is either originall or actuall sinne; originall sinne is the sting of death, in the day thou eatest of the Tree of knowledge, thou shalt*surely dye: and as by one man sinne came into the World, and death by sinne, and so death passed upon all men, for that all had sinned. Second∣ly, * actuall sinne is the sting▪ of death; the soule that sinneth, it shall dye; the sonne shall not beare the iniquitie of the father, nor the father the iniquity of the sonne, the righteousnesse of the righteous shall bee upon him, and the wickednesse of the wicked shall bee upon him. Howbeit, if wee speake properly, originall sinne as it is a pronesse to all sinne, so it maketh us rather obnoxious to death, then dead men: but actuall sinne without repentance, slayes out-right. Adam did not die the day hee eat the fruit, but that day became mortalis, or morti obnoxius, guiltie of death, or liable to it; originall sinne alone maketh us mortes, but actuall mortuos, dead men. The De∣vill like to a Hornet, sometimes pricks us onely, but leaveth not his sting in us, sometime he leaveth his sting in us and thats farre the more dangerous. He is pricked only with this sting, who sinneth suddenly and presently repenteth: but he who the Devil bringeth to a habit or custome insinne, in him hee leaveth his sting.

Now wee know what the sting is, let us enquire where it is? The answer is, if wee speake of the reprobate men, or Devills, it remaineth in their consciences; if wee speake of the Elect, it is plucked out of their soules, and it was put in our Saviours bodie, and there deaded and lost, for hee that knew no sinne, was made sinne Page  856 for us, to wit, by imputing our sinne to him, and inflicting the pu∣nishment thereof upon him; That wee might bee made the righteous∣nesse*of God in him, for the chastisement of our peace was upon him, and by his stripes were wee healed, who his owne selfe bare our sinnes in his owne body on the tree. Athanasius representeth the manner of it, by * the similitude of a Waspe losing her sting in a Rocke, Vespa accule•… fodiens petram, &c. as an angry Waspe thrusteth her sting into a rocke, cannot pierce or enter farre into it, but either breaketh her sting, or loseth it all: so Death assaulting the Lord of life, and striving with all her might to sting him, hurt not him, but disarmed her selfe of her sting for ever.

The first interrogatorie is answered, wee know where Deaths sting is; let us now consider of the second interrogatorie, concer∣ning the victorie of the Grave; O grave! where is thy victorie? If the Grave, as shee openeth her mouth wide, so she could speake, shee would answer: My victories are to be seene in Macpelah, Gol∣gotha; in all the gulphs of the Sea, and Caves and pits of the Earth, where the dead have beene bestowed since the beginning of the world. My victorie is in the fire, in the water, in the earth, in all Churnells and Caemitaries, or dormitories, in the bellies of fish, in the mawes of beasts, in holy shrines, Tombes and sepul∣chres, wheresoever corpses have beene put, and are yet reserved. Of all that ever Death arrested, and they by order of divine Ju∣stice have beene committed to my custodie, never any but one esca∣ped, whom the heaven of heavens could not containe, much lesse any earthly prison, he might truly say, and none but he; O grave! where is thy victorie? all save him I keepe in safe custodie, that were ever sent to mee.

Yet may all that die in Iesus, and expect a glorious Resurrecti∣on * by him, even now by faith insult over the Grave, for Faith cal∣leth those things that are not, as if they were, it looketh backward as farre as the Creation, which produced all things at the first of nothing: and as farre forward to the resurrection which shall restore all things from nothing, or that which is as much as nothing; Faith with an eye annointed with the eye-salve of the spirit seeth death swallowed up into victorie, and the earth and sea casting up all their dead, and upon this evidence of things not seene triumpheth over Death and Hell, saying, O Death, where is thy sting? O Hell, where is thy victorie?

Wee have spoken hitherto of Death and the Grave, let us now heare what they have to say to us. Death saith, feare not mee; the Grave, Weepe not immoderately for the dead: Death bids us die to sinne: the Grave, Burie all thy injuries and wrongs in the pit of oblivi∣on; both say to us, flye sinne, and neither of us can hurt you; both say to us, Give thankes to him, who hath given you victorie over u•… both, the sting of death pricks you not, but if you die in the bosome of Page  857 Christ, rather delights and tickles you. Death is no more Death, but a sleepe; the Grave is no more a grave, but abed. Death is but the putting off of our old rags, the Grave is the Vestrie; and the Resurrection, the new dressing, and richly embroydering them.

Enough hath beene said to convince us, that Death which be∣fore was like a Serpent armed with a deadly sting, is now but like a silly flye that buzzeth about us, but cannot sting. Yet as long as there is sinne in us, we cannot but in some degree feare Death: and as long as naturall affection remaines in us, take on for them that are taken away. Neither doth Christian religion plucke out these affections by the roote, but only prune them. All that my exhortation driveth unto, is but to moderate passion by reason; feare by hope, griefe by faith, and nature by grace: Let love ex∣presse it selfe, yet so that in affection to the dead, we hurt not the living: Let the naturall springs of teares swell, but not too much overflow their bankes: let not our eye be all upon our losse on earth, but our brothers gaine also in heaven, and let the one counter-ballance at least, the other. The parish hath lost a great stay, his company in London a speciall ornament, his Wife a carefull Husband, her Children a most tender Father, the poore a good friend; for be∣sides that which his right hand gave in his life-time, which his left hand knew not of; by his Will hee bequeathed certaine summes of money, for a stock to those Parishes wherein hee formerly lived, and to the poore of this, twentie pounds to be distributed at his Funerall. Many shall find losse of him, but he hath gained God, and is found of him (no doubt) in peace, for there were many to∣kens of a true child of God, very conspicuous in his life and death. Hee loved the habitation of Gods house, and the place where his honour dwelleth: Hee was just in his dealings, and soug•…t peace all his life, and 〈◊〉 i•… hee forgot nothing so easily as wrongs, and though h•… e•…oyed the blessings of this world in abundant measure, yet he joyed not i•… them, his heart was where his chiefe treasure •…ay, in * heaven: he foretold his owne death, and the manner thereo•…•…hat it should be sudden; and sudden it was, yet not unexpected, nor unprepared for; for three dayes before, he set his house in order, and desired to converse with Divines, and all his discourse was of the kingdome of God, and the •…ers of the life to come. When the pangs of death came upon •…im, hee pra•…•…ost earnestly, and desired if it so stood with God▪ good 〈◊〉〈◊〉 be •…d, yet uttered no speech of impatiencie, but being 〈◊〉•…ow he did, answered that he was in Gods hands, to whom hee committed his soule as his faithfull Creatour, and so died as quietly as he lived; wherefore sith he lived in Gods feare, and died in his favour, and shall rise againe in his power: though the losse of him be a great cut unto us, as the losse of their children were to Pericles and Horatius Pulvillus; yet as the Page  858 one hearing of their death as hee was at a solemn sacrifice kept on his Crowne; the other as hee was at a dedication, held still the pillar of the Temple in his hand, till the whole Ceremonie was performed. So let us continue our devotion notwithstanding this Parenthesis of sorrow, and make an end of our evening sacrifice concluding with the words of the Apostle immediatly following my Text; Thankes bee unto God, who hath given unto our brother, and will give unto us all, victorie over Death and the Grave; yea, and Hell too, through Iesus Christ, &c.

FINIS.